Crime and Punishment & Other Great Novels of Dostoevsky. Fyodor Dostoevsky

the Church would look upon the criminal and the crime of the future in many cases quite differently and would succeed in restoring the excluded, in restraining those who plan evil, and in regenerating the fallen. It is true,” said Father Zossima, with a smile, “the Christian society now is not ready and is only resting on some seven righteous men, but as they are never lacking, it will continue still unshaken in expectation of its complete transformation from a society almost heathen in character into a single universal and all-powerful Church. So be it, so be it! Even though at the end of the ages, for it is ordained to come to pass! And there is no need to be troubled about times and seasons, for the secret of the times and seasons is in the wisdom of God, in His foresight, and His love. And what in human reckoning seems still afar off, may by the Divine ordinance be close at hand, on the eve of its appearance. And so be it, so be it!

      “So be it, so be it!” Father Paissy repeated austerely and reverently.

      “Strange, extremely strange” Miusov pronounced, not so much with heat as with latent indignation.

      “What strikes you as so strange?” Father Iosif inquired cautiously.

      “Why, it’s beyond anything!” cried Miusov, suddenly breaking out; “the State is eliminated and the Church is raised to the position of the State. It’s not simply Ultramontanism, it’s arch-Ultramontanism! It’s beyond the dreams of Pope Gregory the Seventh!”

      “You are completely misunderstanding it,” said Father Paissy sternly. “Understand, the Church is not to be transformed into the State. That is Rome and its dream. That is the third temptation of the devil. On the contrary, the State is transformed into the Church, will ascend and become a Church over the whole world — which is the complete opposite of Ultramontanism and Rome, and your interpretation, and is only the glorious destiny ordained for the Orthodox Church. This star will arise in the east!”

      Miusov was significantly silent. His whole figure expressed extraordinary personal dignity. A supercilious and condescending smile played on his lips. Alyosha watched it all with a throbbing heart. The whole conversation stirred him profoundly. He glanced casually at Rakitin, who was standing immovable in his place by the door listening and watching intently though with downcast eyes. But from the colour in his cheeks Alyosha guessed that Rakitin was probably no less excited, and he knew what caused his excitement.

      “Allow me to tell you one little anecdote, gentlemen,” Miusov said impressively, with a peculiarly majestic air. “Some years ago, soon after the coup d’etat of December, I happened to be calling in Paris on an extremely influential personage in the Government, and I met a very interesting man in his house. This individual was not precisely a detective but was a sort of superintendent of a whole regiment of political detectives — a rather powerful position in its own way. I was prompted by curiosity to seize the opportunity of conversation with him. And as he had not come as a visitor but as a subordinate official bringing a special report, and as he saw the reception given me by his chief, he deigned to speak with some openness, to a certain extent only, of course. He was rather courteous than open, as Frenchmen know how to be courteous, especially to a foreigner. But I thoroughly understood him. The subject was the socialist revolutionaries who were at that time persecuted. I will quote only one most curious remark dropped by this person. ‘We are not particularly afraid,’ said he, ‘of all these socialists, anarchists, infidels, and revolutionists; we keep watch on them and know all their goings on. But there are a few peculiar men among them who believe in God and are Christians, but at the same time are socialists. These are the people we are most afraid of. They are dreadful people The socialist who is a Christian is more to be dreaded than a socialist who is an atheist.’ The words struck me at the time, and now they have suddenly come back to me here, gentlemen.”

      “You apply them to us, and look upon us as socialists?” Father Paissy asked directly, without beating about the bush.

      But before Pyotr Alexandrovitch could think what to answer, the door opened, and the guest so long expected, Dmitri Fyodorovitch, came in. They had, in fact, given up expecting him, and his sudden appearance caused some surprise for a moment.

      Chapter 6

      Why Is Such a Man Alive?

      Table of Contents

      DMITRI FYODOROVITCH, a young man of eight and twenty, of medium height and agreeable countenance, looked older than his years. He was muscular, and showed signs of considerable physical strength. Yet there was something not healthy in his face. It was rather thin, his cheeks were hollow, and there was an unhealthy sallowness in their colour. His rather large, prominent, dark eyes had an expression of firm determination, and yet there was a vague look in them, too. Even when he was excited and talking irritably, his eyes somehow did not follow his mood, but betrayed something else, sometimes quite incongruous with what was passing. “It’s hard to tell what he’s thinking,” those who talked to him sometimes declared. People who saw something pensive and sullen in his eyes were startled by his sudden laugh, which bore witness to mirthful and light-hearted thoughts at the very time when his eyes were so gloomy. A certain strained look in his face was easy to understand at this moment. Everyone knew, or had heard of, the extremely restless and dissipated life which he had been leading of late, as well as of the violent anger to which he had been roused in his quarrels with his father. There were several stories current in the town about it. It is true that he was irascible by nature, “of an unstable and unbalanced mind,” as our justice of the peace, Katchalnikov, happily described him.

      He was stylishly and irreproachably dressed in a carefully buttoned frock-coat. He wore black gloves and carried a top hat. Having only lately left the army, he still had moustaches and no beard. His dark brown hair was cropped short, and combed forward on his temples. He had the long, determined stride of a military man. He stood still for a moment on the threshold, and glancing at the whole party went straight up to the elder, guessing him to be their host. He made him a low bow, and asked his blessing. Father Zossima, rising in his chair, blessed him. Dmitri kissed his hand respectfully, and with intense feeling, almost anger, he said:

      “Be so generous as to forgive me for having kept you waiting so long, but Smerdyakov, the valet sent me by my father, in reply to my inquiries, told me twice over that the appointment was for one. Now I suddenly learn — ”

      “Don’t disturb yourself,” interposed the elder. “No matter. You are a little late. It’s of no consequence. . . . ”

      “I’m extremely obliged to you, and expected no less from your goodness.”

      Saying this, Dmitri bowed once more. Then, turning suddenly towards his father, made him, too, a similarly low and respectful bow. He had evidently considered it beforehand, and made this bow in all seriousness, thinking it his duty to show his respect and good intentions.

      Although Fyodor Pavlovitch was taken unawares, he was equal to the occasion. In response to Dmitri’s bow he jumped up from his chair and made his son a bow as low in return. His face was suddenly solemn and impressive, which gave him a positively malignant look. Dmitri bowed generally to all present, and without a word walked to the window with his long, resolute stride, sat down on the only empty chair, near Father Paissy, and, bending forward, prepared to listen to the conversation he had interrupted.

      Dmitri’s entrance had taken no more than two minutes, and the conversation was resumed. But this time Miusov thought it unnecessary to reply to Father Paissy’s persistent and almost irritable question.

      “Allow me to withdraw from this discussion,” he observed with a certain well-bred nonchalance. “It’s a subtle question, too. Here Ivan Fyodorovitch is smiling at us. He must have something interesting to say about that also. Ask him.”

      “Nothing special, except one little remark,” Ivan replied at once. “European Liberals in general, and even our liberal dilettanti, often mix up the final results of socialism with those of Christianity. This wild notion is, of course, a characteristic feature. But it’s not only Liberals and dilettanti who mix up socialism and Christianity, but, in many cases, it appears,