The Grand Inquisitor by Fyodor Dostoyevsky (adventure books to read .txt) 📕

He is tall, gaunt-looking old man of nearly four-score years and ten, with a stern, withered face, and deeply sunken eyes, from the cavity of which glitter two fiery sparks. He has laid aside his gorgeous cardinal’s robes in which he had appeared before the people at the auto da-fe of the enemies of the Romish Church, and is now clad in his old, rough, monkish cassock. His sullen assistants and slaves of the ‘holy guard’ are following at a distance. He pauses before the crowd and observes. He has seen all. He has witnessed the placing of the little coffin at His feet, the calling back to life. And now, his dark, grim face has grown still darker; his bushy grey eyebrows nearly meet, and his sunken eye flashes with sinister light. Slowly raising his finger, he commands his minions to arrest Him….

“Such is his power over the well-disciplined, submissive and now trembling people, that the thick crowds immediately give way, and scattering before the guard, amid dead silence and without one breath of protest, allow them to lay their sacrilegious hands upon the stranger and lead Him away…. That same populace, like one man, now bows its head to the ground before the old Inquisitor, who blesses it and slowly moves onward. The guards conduct their prisoner to the ancient building of the Holy Tribunal; pushing Him into a narrow, gloomy, vaulted prison-cell, they lock Him in and retire….

“The day wanes, and night—a dark, hot breathless Spanish night—creeps on and settles upon the city of Seville. The air smells of laurels and orange blossoms. In the Cimmerian darkness of the old Tribunal Hall the iron door of the cell is suddenly thrown open, and the Grand Inquisitor, holding a dark lantern, slowly stalks into the dungeon. He is alone, and, as the heavy door closes behind him, he pauses at the threshold, and, for a minute or two, silently and gloomily scrutinizes the Face before him. At last approaching with measured steps, he sets his lantern down upon the table and addresses Him in these words: “‘It is Thou! … Thou!’ … Receiving no reply, he rapidly continues: ‘Nay, answer not; be silent! … And what couldst Thou say? … I know but too well Thy answer…. Besides, Thou hast no right to add one syllable to that which was already uttered by Thee before…. Why shouldst Thou now return, to impede us in our work? For Thou hast come but for that only, and Thou knowest it well. But art Thou as well aware of what awaits Thee in the morning? I do not know, nor do I care to know who thou mayest be: be it Thou or only thine image, to-morrow I will condemn and burn Thee on the stake, as the most wicked of all the heretics; and that same people, who to-day were kissing Thy feet, to-morrow at one bend of my finger, will rush to add fuel to Thy funeral pile… Wert Thou aware of this?’ he adds, speaking as if in solemn thought, and never for one instant taking his piercing glance off the meek Face before him.”….

“I can hardly realize the situation described—what is all this, Ivan?” suddenly interrupted Alyosha, who had remained silently listening to his brother. “Is this an extravagant fancy, or some mistake of the old man, an impossible quid pro quo?”

“Let it be the latter, if you like,” laughed Ivan, “since modern realism has so perverted your taste that you feel unable to realize anything from the world of fancy…. Let it be a quid pro quo, if you so choose it. Again, the Inquisitor is ninety years old, and he might have easily gone mad with his one idee fixe of power; or, it might have as well been a delirious vision, called forth by dying fancy, overheated by the auto-da-fe of the hundred heretics in that forenoon…. But what matters for the poem, whether it was a quid pro quo or an uncontrollable fancy? The question is, that the old man has to open his heart; that he must give out his thought at last; and that the hour has come when he does speak it out, and says loudly that which for ninety years he has kept secret within his own breast.”

“And his prisoner, does He never reply? Does He keep silent, looking at him, without saying a word?”

“Of course; and it could not well be otherwise,” again retorted Ivan. “The Grand Inquisitor begins from his very first words by telling Him that He has no right to add one syllable to that which He had said before. To make the situation clear at once, the above preliminary monologue is intended to convey to the reader the very fundamental idea which underlies Roman Catholicism—as well as I can convey it, his words mean, in short: ‘Everything was given over by Thee to the Pope, and everything now rests with him alone; Thou hast no business to return and thus hinder us in our work.’

In this sense the Jesuits not only talk but write likewise.

“‘Hast thou the right to divulge to us a single one of the mysteries of that world whence Thou comest?’ enquires of Him my old Inquisitor, and forthwith answers for Him. ‘Nay, Thou has no such right. For, that would be adding to that which was already said by Thee before; hence depriving people of that freedom for which Thou hast so stoutly stood up while yet on earth….

Anything new that Thou would now proclaim would have to be regarded as an attempt to interfere with that freedom of choice, as it would come as a new and a miraculous revelation superseding the old revelation of fifteen hundred years ago, when Thou didst so repeatedly tell the people: “The truth shall make you free.”

Behold then, Thy “free” people now!’ adds the old man with sombre irony. ‘Yea!… it has cost us dearly.’ he continues, sternly looking at his victim. ‘But we have at last accomplished our task, and—in Thy name…. For fifteen long centuries we had to toil and suffer owing to that “freedom”: but now we have prevailed and our work is done, and well and strongly it is done.

….Believest not Thou it is so very strong? … And why should Thou look at me so meekly as if I were not worthy even of Thy indignation?… Know then, that now, and only now, Thy people feel fully sure and satisfied of their freedom; and that only since they have themselves and of their own free will delivered that freedom unto our hands by placing it submissively at our feet. But then, that is what we have done. Is it that which Thou has striven for? Is this the kind of “freedom” Thou has promised them?’”

“Now again, I do not understand,” interrupted Alyosha. “Does the old man mock and laugh?”

“Not in the least. He seriously regards it as a great service done by himself, his brother monks and Jesuits, to humanity, to have conquered and subjected unto their authority that freedom, and boasts that it was done but for the good of the world. ‘For only now,’ he says (speaking of the Inquisition) ‘has it become possible to us, for the first time, to give a serious thought to human happiness. Man is born a rebel, and can rebels be ever happy?… Thou has been fairly warned of it, but evidently to no use, since Thou hast rejected the only means which could make mankind happy; fortunately at Thy departure Thou hast delivered the task to us…. Thou has promised, ratifying the pledge by Thy own words, in words giving us the right to bind and unbind… and surely, Thou couldst not think of depriving us of it now!’”

“But what can he mean by the words, ‘Thou has been fairly warned’?” asked Alexis.

“These words give the key to what the old man has to say for his justification… But listen—

“‘The terrible and wise spirit, the spirit of self annihilation and non-being,’ goes on the Inquisitor, ‘the great spirit of negation conversed with Thee in the wilderness, and we are told that he “tempted” Thee… Was it so? And if it were so, then it is impossible to utter anything more truthful than what is contained in his three offers, which Thou didst reject, and which are usually called “temptations.” Yea; if ever there was on earth a genuine striking wonder produced, it was on that day of Thy three temptations, and it is precisely in these three short sentences that the marvelous miracle is contained. If it were possible that they should vanish and disappear for ever, without leaving any trace, from the record and from the memory of man, and that it should become necessary again to devise, invent, and make them reappear in Thy history once more, thinkest Thou that all the world’s sages, all the legislators, initiates, philosophers and thinkers, if called upon to frame three questions which should, like these, besides answering the magnitude of the event, express in three short sentences the whole future history of this our world and of mankind—dost Thou believe, I ask Thee, that all their combined efforts could ever create anything equal in power and depth of thought to the three propositions offered Thee by the powerful and all-wise spirit in the wilderness? Judging of them by their marvelous aptness alone, one can at once perceive that they emanated not from a finite, terrestrial intellect, but indeed, from the Eternal and the Absolute. In these three offers we find, blended into one and foretold to us, the complete subsequent history of man; we are shown three images, so to say, uniting in them all the future axiomatic, insoluble problems and contradictions of human nature, the world over. In those days, the wondrous wisdom contained in them was not made so apparent as it is now, for futurity remained still veiled; but now, when fifteen centuries have elapsed, we see that everything in these three questions is so marvelously foreseen and foretold, that to add to, or to take away from, the prophecy one jot, would be absolutely impossible!

“‘Decide then thyself.’ sternly proceeded the Inquisitor, ‘which of ye twain was right: Thou who didst reject, or he who offered?

Remember the subtle meaning of question the first, which runs thus: Wouldst Thou go into the world empty-handed? Would Thou venture thither with Thy vague and undefined promise of freedom, which men, dull and unruly as they are by nature, are unable so much as to understand, which they avoid and fear?—for never was there anything more unbearable to the human race than personal freedom! Dost Thou see these stones in the desolate and glaring wilderness? Command that these stones be made bread—and mankind will run after Thee, obedient and grateful like a herd of cattle.

But even then it will be ever diffident and trembling, lest Thou should take away Thy hand, and they lose thereby their bread!

Thou didst refuse to accept the offer for fear of depriving men of their free choice; for where is there freedom of choice where men are bribed with bread? Man shall not live by bread alone—was Thine answer. Thou knewest not, it seems, that it was precisely in the name of that earthly bread that the terrestrial spirit would one day rise against, struggle with, and finally conquer Thee, followed by the hungry multitudes shouting: “Who is like unto that Beast, who maketh fire come down from heaven upon the earth!” Knowest Thou not that, but