From For A Moment the Lie Becomes Truth:

“Alyosha, put me out of my misery at once!” he exclaimed suddenly. “Tell me, is she coming now, or not? Tell me? What did she say? How did she say it?”

“She said she would come, but I don’t know whether she will come to-day. It’s hard for her, you know,” Alyosha looked timidly at his brother.

“I should think it is hard for her! Alyosha, it will drive me out of my mind. Grusha keeps looking at me. She understands. My God, calm my heart: what is it I want? I want Katya! Do I understand what I want? It’s the headstrong, evil Karamazov spirit! No, I am not fit for suffering. I am a scoundrel, that’s all one can say.”

“Here she is!” cried Alyosha.

At that instant Katya appeared in the doorway. For a moment she stood still, gazing at Mitya with a dazed expression. He leapt pulsively to his feet, and a scared look came into his face. He turned pale, but a timid, pleading smile appeared on his lips at once, and with an irresistible impulse he held out both hands to Katya. Seeing it, she flew impetuously to him. She seized him by the hands, and almost by force made him sit down on the bed. She sat down beside him, and still keeping his hands pressed them violently. Several times they both strove to speak, but stopped short and again gazed speechless with a strange smile, their eyes fastened on one another. So passed two minutes.

“Have you forgiven me?” Mitya faltered at last, and at the same moment turning to Alyosha, his face working with joy, he cried, “Do you hear what I am asking, do you hear?”

“That’s what I loved you for, that you are generous at heart!” broke from Katya. “My forgiveness is no good to you, nor yours to me; whether you forgive me or not, you will always be a sore place in my heart, and I in yours- so it must be….” She stopped to take breath. “What have I come for?” she began again with nervous haste: “to embrace your feet, to press your hands like this, till it hurts- you remember how in Moscow I used to squeeze them- to tell you again that you are my god, my joy, to tell you that I love you madly,” she moaned in anguish, and suddenly pressed his hand greedily to her lips. Tears streamed from her eyes. Alyosha stood speechless and confounded; he had never expected what he was seeing.

“Love is over, Mitya!” Katya began again, “But the past is painfully dear to me. Know that you will always be so. But now let what might have been come true for one minute,” she faltered, with a drawn smile, looking into his face joyfully again. “You love another woman, and I love another man, and yet I shall love you for ever, and you will love me; do you know that? Do you hear? Love me, love me all your life!” she cried, with a quiver almost of menace in her voice.

“I shall love you, and… do you know, Katya,” Mitya began, drawing a deep breath at each word, “do you know, five days ago, that same evening, I loved you…. When you fell down and were carried out… All my life! So it will be, so it will always be-”

So they murmured to one another frantic words, almost meaningless, perhaps not even true, but at that moment it was all true, and they both believed what they said implicitly.

From Plans for Mitya’s Escape:

We quarrelled because, when he told me that if Dmitri Fyodorovitch were convicted he would escape abroad with that creature, I felt furious at once- I can’t tell you why, I don’t know myself why…. Oh, of course, I was furious then about that creature, and that she, too, should go abroad with Dmitri!” Katerina Ivanovna exclaimed suddenly, her lips quivering with anger. “As soon as Ivan Fyodorovitch saw that I was furious about that woman, he instantly imagined I was jealous of Dmitri and that I still loved Dmitri. That is how our first quarrel began. I would not give an explanation, I could not ask forgiveness. I could not bear to think that such a man could suspect me of still loving that… and when I myself had told him long before that I did not love Dmitri, that I loved no one but him! It was only resentment against that creature that made me angry with him. Three days later, on the evening you came, he brought me a sealed envelope, which I was to open at once, if anything happened to him. Oh, he foresaw his illness! He told me that the envelope contained the details of the escape, and that if he died or was taken dangerously ill, I was to save Mitya alone. Then he left me money, nearly ten thousand- those notes to which the prosecutor referred in his speech, having learnt from someone that he had sent them to be changed. I was tremendously impressed to find that Ivan Fyodorovitch had not given up his idea of saving his brother, and was confiding this plan of escape to me, though he was still jealous of me and still convinced that I loved Mitya. Oh, that was a sacrifice! No, you cannot understand the greatness of such self-sacrifice, Alexey Fyodorovitch.

Another passage from A Hymn and a Secret. Dimitri deliriously affirming and asserting his desire to live:

“Yes, life is full, there is life even underground,” he began again. “You wouldn’t believe, Alexey, how I want to live now, what a thirst for existence and consciousness has sprung up in me within these peeling walls. Rakitin doesn’t understand that; all he cares about is building a house and letting flats. But I’ve been longing for you. And what is suffering? I am not afraid of it, even if it were beyond reckoning. I am not afraid of it now. I was afraid of it before. Do you know, perhaps I won’t answer at the trial at all…. And I seem to have such strength in me now, that I think I could stand anything, any suffering, only to be able to say and to repeat to myself every moment, ‘I exist.’ In thousands of agonies- I exist. I’m tormented on the rack- but I exist! Though I sit alone on a pillar- I exist! I see the sun, and if I don’t see the sun, I know it’s there. And there’s a whole life in that, in knowing that the sun is there. Alyosha, my angel, all these philosophies are the death of me. Damn them! ...”

From A Hymn and a Secret:

“Why is it all over with me? H’m!... The fact of it is… if you take it as a whole, I am sorry to lose God- that’s why it is.”

“What do you mean by ‘sorry to lose God’?”

“Imagine: inside, in the nerves, in the head- that is, these nerves are there in the brain… (damn them!) there are sort of little tails, the little tails of those nerves, and as soon as they begin quivering… that is, you see, I look at something with my eyes and then they begin quivering, those little tails… and when they quiver, then an image appears… it doesn’t appear at once, but an instant, a second, passes… and then something like a moment appears; that is, not a moment- devil take the moment!- but an image; that is, an object, or an action, damn it! That’s why I see and then think, because of those tails, not at all because I’ve got a soul, and that I am some sort of image and likeness. All that is nonsense! Rakitin explained it all to me yesterday, brother, and it simply bowled me over. It’s magnificent, Alyosha, this science! A new man’s arising- that I understand…. And yet I am sorry to lose God!”

“Well, that’s a good thing, anyway,” said Alyosha.

“That I am sorry to lose God? It’s chemistry, brother, chemistry! There’s no help for it, your reverence, you must make way for chemistry. And Rakitin does dislike God. Ough! doesn’t he dislike Him! That’s the sore point with all of them. But they conceal it. They tell lies. They pretend.

A passage from The Lost Dog that made me squirm because of the cruelty it described:

Suddenly I noticed for three days in succession he was downcast and dejected, not because of my coldness, but for something else, something more important. I wondered what the tragedy was. I have pumped him and found out that he had somehow got to know Smerdyakov, who was footman to your late father- it was before his death, of course- and he taught the little fool a silly trick- that is, a brutal, nasty trick. He told him to take a piece of bread, to stick a pin in it, and throw it to one of those hungry dogs who snap up anything without biting it, and then to watch and see what would happen. So they prepared a piece of bread like that and threw it to Zhutchka, that shaggy dog there’s been such a fuss about. The people of the house it belonged to never fed it at all, though it barked all day. (Do you like that stupid barking, Karamazov? I can’t stand it.) So it rushed at the bread, swallowed it, and began to squeal; it turned round and round and ran away, squealing as it ran out of sight. That was Ilusha’s own account of it. He confessed it to me, and cried bitterly. He hugged me, shaking all over. He kept on repeating ‘He ran away squealing’: the sight of that haunted him. He was tormented by remorse, I could see that.

From An Onion (don’t you just love the chapter titles?):

“And now hold your tongue, Rakitin, what I am going to say now is not for your ears. Sit down in that corner and keep quiet. You don’t like us, so hold your tongue.”

“What should I like you for?” Rakitin snarled, not concealing his ill-humour. He put the twenty-five rouble note in his pocket and he felt ashamed at Alyosha’s seeing it. He had reckoned on receiving his payment later, without Alyosha’s knowing of it, and now, feeling ashamed, he lost his temper. Till that moment he had thought it discreet not to contradict Grushenka too flatly in spite of her snubbing, since he had something to get out of her. But now he, too, was angry:

“One loves people for some reason, but what have either of you done for me?”

“You should love people without a reason, as Alyosha does.”

I agree. If you love someone for a reason, what happens when that reason vanishes? I think it’s more reasonable to love someone without a reason, irrational as that may sound. Perhaps love is something that cannot and should not be approached rationally, with calculated concerns and reasons.

From Conversations and Exhortations of Father Zossima:

Look at the worldly and all who set themselves up above the people of God; has not God’s image and His truth been distorted in them? They have science; but in science there is nothing but what is the object of sense. The spiritual world, the higher part of man’s being is rejected altogether, dismissed with a sort of triumph, even with hatred. The world has proclaimed the reign of freedom, especially of late, but what do we see in this freedom of theirs? Nothing but slavery and self-destruction! For the world says:

“You have desires and so satisfy them, for you have the same rights as the most rich and powerful. Don’t be afraid of satisfying them and even multiply your desires.” That is the modern doctrine of the world. In that they see freedom. And what follows from this right of multiplication of desires? In the rich, isolation and spiritual suicide; in the poor, envy and murder; for they have been given rights, but have not been shown the means of satisfying their wants. They maintain that the world is getting more and more united, more and more bound together in brotherly community, as it overcomes distance and sets thoughts flying through the air.

Alas, put no faith in such a bond of union. Interpreting freedom as the multiplication and rapid satisfaction of desires, men distort their own nature, for many senseless and foolish desires and habits and ridiculous fancies are fostered in them. They live only for mutual envy, for luxury and ostentation. To have dinners visits, carriages, rank, and slaves to wait on one is looked upon as a necessity, for which life, honour and human feeling are sacrificed, and men even commit suicide if they are unable to satisfy it. We see the same thing among those who are not rich, while the poor drown their unsatisfied need and their envy in drunkenness. But soon they will drink blood instead of wine, they are being led on to it. I ask you is such a man free? I knew one “champion of freedom” who told me himself that, when he was deprived of tobacco in prison, he was so wretched at the privation that he almost went and betrayed his cause for the sake of getting tobacco again! And such a man says, “I am fighting for the cause of humanity.”

How can such a one fight? What is he fit for? He is capable perhaps of some action quickly over, but he cannot hold out long. And it’s no wonder that instead of gaining freedom they have sunk into slavery, and instead of serving, the cause of brotherly love and the union of humanity have fallen, on the contrary, into dissension and isolation, as my mysterious visitor and teacher said to me in my youth. And therefore the idea of the service of humanity, of brotherly love and the solidarity of mankind, is more and more dying out in the world, and indeed this idea is sometimes treated with derision. For how can a man shake off his habits? What can become of him if he is in such bondage to the habit of satisfying the innumerable desires he has created for himself? He is isolated, and what concern has he with the rest of humanity? They have succeeded in accumulating a greater mass of objects, but the joy in the world has grown less.

Another chapter from The Brothers Karamazov that struck me: The Grand Inquisitor ( link to an abridged chapter). A Christian could find this chapter blasphemous, although the ending is quite interesting.

This is the passage (not found in the link) that struck me (typed by my darling), it reminded me of a question I used to ask myself: what happens to those who never have the chance to hear the gospel or who believe in the gospel but could not live according to it because of weakness of the flesh or will:

” There are three powers, three powers alone, able to conquer and to hold captive forever the conscience of these impotent rebels for their happiness-those forces are miracle, mystery and authority. Thou has rejected all three and hast set the example for doing so. When the wise and dread spirit set Thee on the pinnacle of the temple and said to Thee, “if Thou wouldst know whether Thou art the son of God then cast Thyself down, for it is written: The angels shall hold him up lest he fall and bruise himself, and Thou shalt know then whether Thou art the Son of God and shalt prove then how great is Thy faith in Thy Father.” But Thou didst refuse and wouldst not cast Thyself down. Oh! of course, Thou didst proudly and well like God. But the weak, unruly race of men, are they gods?

...”Thy great prophet tells in vision and in image, that he saw all those who took part in the first resurrection and that there were of each tribe twelve thousand. But if there were so many of them, they must have been not men but gods. They had borne Thy cross, they had endured scores of years in the barren, hungry wilderness, living upon locusts and roots- and Thou mayest indeed point with pride at those children of freedom, of free love, of free and splendid sacrifice for Thy name. But remember that they were only some thousands; and what of the rest? And how are the other weak ones to blame, because they could not endure what the strong have endured? How is the weak soul to blame that it is unable to receive such terrible gifts? Canst Thou have simply come to the elect and for the elect? If so, it is a mystery and we cannot understand it. And if it is a mystery, we too have a right to preach a mystery, and to teach men that it’s not the free judgement of their hearts, not love that matters, but a mystery which they must follow blindly, even against their conscience. So we have done. We have corrected Thy work and have funded it upon miracle, mystery and authority. And men rejoiced that they were again led like sheep, and that the terrible gift that had brought them such suffering was, at last, lifted from their hearts.

On evil and cruelty and the Problem of Evil. Against Utilitarianism. From Rebellion in The Brothers Karamazov:

“By the way, a Bulgarian I met lately in Moscow,” Ivan went on, seeming not to hear his brother’s words, “told me about the crimes committed by Turks and Circassians in all parts of Bulgaria through fear of a general rising of the Slavs. They burn villages, murder, outrage women and children, they nail their prisoners by the ears to the fences, leave them so till morning, and in the morning they hang them- all sorts of things you can’t imagine. People talk sometimes of bestial cruelty, but that’s a great injustice and insult to the beasts; a beast can never be so cruel as a man, so artistically cruel. The tiger only tears and gnaws, that’s all he can do. He would never think of nailing people by the ears, even if he were able to do it. These Turks took a pleasure in torturing children, -too; cutting the unborn child from the mothers womb, and tossing babies up in the air and catching them on the points of their bayonets before their mothers’ eyes. Doing it before the mothers’ eyes was what gave zest to the amusement. Here is another scene that I thought very interesting. Imagine a trembling mother with her baby in her arms, a circle of invading Turks around her. They’ve planned a diversion: they pet the baby, laugh to make it laugh. They succeed, the baby laughs. At that moment a Turk points a pistol four inches from the baby’s face. The baby laughs with glee, holds out its little hands to the pistol, and he pulls the trigger in the baby’s face and blows out its brains. Artistic, wasn’t it? By the way, Turks are particularly fond of sweet things, they say.”

...

Our historical pastime is the direct satisfaction of inflicting pain. There are lines in Nekrassov describing how a peasant lashes a horse on the eyes, ‘on its meek eyes,’ everyone must have seen it. It’s peculiarly Russian. He describes how a feeble little nag has foundered under too heavy a load and cannot move. The peasant beats it, beats it savagely, beats it at last not knowing what he is doing in the intoxication of cruelty, thrashes it mercilessly over and over again. ‘However weak you are, you must pull, if you die for it.’ The nag strains, and then he begins lashing the poor defenceless creature on its weeping, on its ‘meek eyes.’ The frantic beast tugs and draws the load, trembling all over, gasping for breath, moving sideways, with a sort of unnatural spasmodic action- it’s awful in Nekrassov. But that only a horse, and God has horses to be beaten. So the Tatars have taught us, and they left us the knout as a remembrance of it. But men, too, can be beaten. A well-educated, cultured gentleman and his wife beat their own child with a birch-rod, a girl of seven. I have an exact account of it. The papa was glad that the birch was covered with twigs. ‘It stings more,’ said he, and so be began stinging his daughter. I know for a fact there are people who at every blow are worked up to sensuality, to literal sensuality, which increases progressively at every blow they inflict. They beat for a minute, for five minutes, for ten minutes, more often and more savagely. The child screams. At last the child cannot scream, it gasps, ‘Daddy daddy!’ By some diabolical unseemly chance the case was brought into court. A counsel is engaged. The Russian people have long called a barrister ‘a conscience for hire.’ The counsel protests in his client’s defence. ‘It’s such a simple thing,’ he says, ‘an everyday domestic event. A father corrects his child. To our shame be it said, it is brought into court.’ The jury, convinced by him, give a favourable verdict. The public roars with delight that the torturer is acquitted. Ah, pity I wasn’t there! I would have proposed to raise a subscription in his honour! Charming pictures.

“But I’ve still better things about children. I’ve collected a great, great deal about Russian children, Alyosha. There was a little girl of five who was hated by her father and mother, ‘most worthy and respectable people, of good education and breeding.’ You see, I must repeat again, it is a peculiar characteristic of many people, this love of torturing children, and children only. To all other types of humanity these torturers behave mildly and benevolently, like cultivated and humane Europeans; but they are very fond of tormenting children, even fond of children themselves in that sense. it’s just their defencelessness that tempts the tormentor, just the angelic confidence of the child who has no refuge and no appeal, that sets his vile blood on fire. In every man, of course, a demon lies hidden- the demon of rage, the demon of lustful heat at the screams of the tortured victim, the demon of lawlessness let off the chain, the demon of diseases that follow on vice, gout, kidney disease, and so on.

“This poor child of five was subjected to every possible torture by those cultivated parents. They beat her, thrashed her, kicked her for no reason till her body was one bruise. Then, they went to greater refinements of cruelty- shut her up all night in the cold and frost in a privy, and because she didn’t ask to be taken up at night (as though a child of five sleeping its angelic, sound sleep could be trained to wake and ask), they smeared her face and filled her mouth with excrement, and it was her mother, her mother did this. And that mother could sleep, hearing the poor child’s groans! Can you understand why a little creature, who can’t even understand what’s done to her, should beat her little aching heart with her tiny fist in the dark and the cold, and weep her meek unresentful tears to dear, kind God to protect her? Do you understand that, friend and brother, you pious and humble novice? Do you understand why this infamy must be and is permitted? Without it, I am told, man could not have existed on earth, for he could not have known good and evil. Why should he know that diabolical good and evil when it costs so much? Why, the whole world of knowledge is not worth that child’s prayer to dear, kind God’! I say nothing of the sufferings of grown-up people, they have eaten the apple, damn them, and the devil take them all! But these little ones! I am making you suffer, Alyosha, you are not yourself. I’ll leave off if you like.”

“Nevermind. I want to suffer too,” muttered Alyosha.

“One picture, only one more, because it’s so curious, so characteristic, and I have only just read it in some collection of Russian antiquities. I’ve forgotten the name. I must look it up. It was in the darkest days of serfdom at the beginning of the century, and long live the Liberator of the People! There was in those days a general of aristocratic connections, the owner of great estates, one of those men- somewhat exceptional, I believe, even then- who, retiring from the service into a life of leisure, are convinced that they’ve earned absolute power over the lives of their subjects. There were such men then. So our general, settled on his property of two thousand souls, lives in pomp, and domineers over his poor neighbours as though they were dependents and buffoons. He has kennels of hundreds of hounds and nearly a hundred dog-boys- all mounted, and in uniform. One day a serf-boy, a little child of eight, threw a stone in play and hurt the paw of the general’s favourite hound. ‘Why is my favourite dog lame?’ He is told that the boy threw a stone that hurt the dog’s paw. ‘So you did it.’ The general looked the child up and down. ‘Take him.’ He was taken- taken from his mother and kept shut up all night. Early that morning the general comes out on horseback, with the hounds, his dependents, dog-boys, and huntsmen, all mounted around him in full hunting parade. The servants are summoned for their edification, and in front of them all stands the mother of the child. The child is brought from the lock-up. It’s a gloomy, cold, foggy, autumn day, a capital day for hunting. The general orders the child to be undressed; the child is stripped naked. He shivers, numb with terror, not daring to cry…. ‘Make him run,’ commands the general. ‘Run! run!’ shout the dog-boys. The boy runs…. ‘At him!’ yells the general, and he sets the whole pack of hounds on the child. The hounds catch him, and tear him to pieces before his mother’s eyes!... I believe the general was afterwards declared incapable of administering his estates. Well- what did he deserve? To be shot? To be shot for the satisfaction of our moral feelings? Speak, Alyosha!

“To be shot,” murmured Alyosha, lifting his eyes to Ivan with a pale, twisted smile.

“Bravo!” cried Ivan delighted. “If even you say so… You’re a pretty monk! So there is a little devil sitting in your heart, Alyosha Karamazov!”

“What I said was absurd, but-”

“That’s just the point, that ‘but’!” cried Ivan. “Let me tell you, novice, that the absurd is only too necessary on earth. The world stands on absurdities, and perhaps nothing would have come to pass in it without them. We know what we know!”

“What do you know?”

“I understand nothing,” Ivan went on, as though in delirium. “I don’t want to understand anything now. I want to stick to the fact. I made up my mind long ago not to understand. If I try to understand anything, I shall be false to the fact, and I have determined to stick to the fact.”

“Why are you trying me?” Alyosha cried, with sudden distress. “Will you say what you mean at last?”

“Of course, I will; that’s what I’ve been leading up to. You are dear to me, I don’t want to let you go, and I won’t give you up to your Zossima.”

Ivan for a minute was silent, his face became all at once very sad.

“Listen! I took the case of children only to make my case clearer. Of the other tears of humanity with which the earth is soaked from its crust to its centre, I will say nothing. I have narrowed my subject on purpose. I am a bug, and I recognise in all humility that I cannot understand why the world is arranged as it is. Men are themselves to blame, I suppose; they were given paradise, they wanted freedom, and stole fire from heaven, though they knew they would become unhappy, so there is no need to pity them. With my pitiful, earthly, Euclidian understanding, all I know is that there is suffering and that there are none guilty; that cause follows effect, simply and directly; that everything flows and finds its level- but that’s only Euclidian nonsense, I know that, and I can’t consent to live by it! What comfort is it to me that there are none guilty and that cause follows effect simply and directly, and that I know it?- I must have justice, or I will destroy myself. And not justice in some remote infinite time and space, but here on earth, and that I could see myself. I have believed in it. I want to see it, and if I am dead by then, let me rise again, for if it all happens without me, it will be too unfair. Surely I haven’t suffered simply that I, my crimes and my sufferings, may manure the soil of the future harmony for somebody else. I want to see with my own eyes the hind lie down with the lion and the victim rise up and embrace his murderer. I want to be there when everyone suddenly understands what it has all been for. All the religions of the world are built on this longing, and I am a believer. But then there are the children, and what am I to do about them? That’s a question I can’t answer. For the hundredth time I repeat, there are numbers of questions, but I’ve only taken the children, because in their case what I mean is so unanswerably clear. Listen! If all must suffer to pay for the eternal harmony, what have children to do with it, tell me, please? It’s beyond all comprehension why they should suffer, and why they should pay for the harmony. Why should they, too, furnish material to enrich the soil for the harmony of the future? I understand solidarity in sin among men. I understand solidarity in retribution, too; but there can be no such solidarity with children. And if it is really true that they must share responsibility for all their fathers’ crimes, such a truth is not of this world and is beyond my comprehension. Some jester will say, perhaps, that the child would have grown up and have sinned, but you see he didn’t grow up, he was torn to pieces by the dogs, at eight years old. Oh, Alyosha, I am not blaspheming! I understand, of course, what an upheaval of the universe it will be when everything in heaven and earth blends in one hymn of praise and everything that lives and has lived cries aloud: ‘Thou art just, O Lord, for Thy ways are revealed.’ When the mother embraces the fiend who threw her child to the dogs, and all three cry aloud with tears, ‘Thou art just, O Lord!’ then, of course, the crown of knowledge will be reached and all will be made clear. But what pulls me up here is that I can’t accept that harmony. And while I am on earth, I make haste to take my own measures. You see, Alyosha, perhaps it really may happen that if I live to that moment, or rise again to see it, I, too, perhaps, may cry aloud with the rest, looking at the mother embracing the child’s torturer, ‘Thou art just, O Lord!’ but I don’t want to cry aloud then. While there is still time, I hasten to protect myself, and so I renounce the higher harmony altogether. It’s not worth the tears of that one tortured child who beat itself on the breast with its little fist and prayed in its stinking outhouse, with its unexpiated tears to ‘dear, kind God’! It’s not worth it, because those tears are unatoned for. They must be atoned for, or there can be no harmony. But how? How are you going to atone for them? Is it possible? By their being avenged? But what do I care for avenging them? What do I care for a hell for oppressors? What good can hell do, since those children have already been tortured? And what becomes of harmony, if there is hell? I want to forgive. I want to embrace. I don’t want more suffering. And if the sufferings of children go to swell the sum of sufferings which was necessary to pay for truth, then I protest that the truth is not worth such a price. I don’t want the mother to embrace the oppressor who threw her son to the dogs! She dare not forgive him! Let her forgive him for herself, if she will, let her forgive the torturer for the immeasurable suffering of her mother’s heart. But the sufferings of her tortured child she has no right to forgive; she dare not forgive the torturer, even if the child were to forgive him! And if that is so, if they dare not forgive, what becomes of harmony? Is there in the whole world a being who would have the right to forgive and could forgive? I don’t want harmony. From love for humanity I don’t want it. I would rather be left with the unavenged suffering. I would rather remain with my unavenged suffering and unsatisfied indignation, even if I were wrong. Besides, too high a price is asked for harmony; it’s beyond our means to pay so much to enter on it. And so I hasten to give back my entrance ticket, and if I am an honest man I am bound to give it back as soon as possible. And that I am doing. It’s not God that I don’t accept, Alyosha, only I most respectfully return him the ticket.”

“That’s rebellion,” murmered Alyosha, looking down.

“Rebellion? I am sorry you call it that,” said Ivan earnestly. “One can hardly live in rebellion, and I want to live. Tell me yourself, I challenge your answer. Imagine that you are creating a fabric of human destiny with the object of making men happy in the end, giving them peace and rest at last, but that it was essential and inevitable to torture to death only one tiny creature- that baby beating its breast with its fist, for instance- and to found that edifice on its unavenged tears, would you consent to be the architect on those conditions? Tell me, and tell the truth.”

“No, I wouldn’t consent,” said Alyosha softly.

“And can you admit the idea that men for whom you are building it would agree to accept their happiness on the foundation of the unexpiated blood of a little victim? And accepting it would remain happy for ever?”

“No, I can’t admit it. Brother,” said Alyosha suddenly, with flashing eyes, “you said just now, is there a being in the whole world who would have the right to forgive and could forgive? But there is a Being and He can forgive everything, all and for all, because He gave His innocent blood for all and everything. You have forgotten Him, and on Him is built the edifice, and it is to Him they cry aloud, ‘Thou art just, O Lord, for Thy ways are revealed!’

Friend: How r u? I hope ur ok.

Me: Yah, I am. Thanks. Going to take a dump now.

Friend: Good 2 know. dun pass out.

Me: Must pass out. If don’t pass out, how to take a dump?