The Grand Inquisitor/Rebellion (Part 2)

Part 4

     "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."

Ivan's collection is a set of stories, accounts, and anecdotes of evilness. Predominantly, his collection focuses on the stories of tortured and abused children. Throughout this discussion Ivan never cites or refers to any of his sources, although he does employ a few quotes in his monologue that the reader can assume came from one of these stories. His knowledge of quotes from these stories is indicative perhaps that he has spent some time studying these stories.

Ivan mentions here that the people who are the most evil towards children are often viewed as being perfectly respectable to other adults. These people appear to just be normal, although they have a certain penchant for torturing children. Notice that these people stand in stark contrast to the people that Ivan discussed earlier, the prisoners and criminals who showed love to children. The way people act towards children is often far different from the way people act towards other adults. Often, as Ivan will discuss below, it is easier for people to be cruel towards children than it is to be cruel to other adults.

     "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."

Ivan discusses the story of a young girl who is tortured and abused by her parents. The abuse started out as physical abuses: beating, thrashing, and kicking. However, the abuse generally graduated to "more refined" abuse. Ivan says this line, which he will reference several times again:

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?

The child does not even understand the abuse, and may not even realize that this treatment is not normal treatment. Ivan even refers to her tears as being "unresentful", indicating that the child does not even fault her abusers. Ivan also makes another statement that is going to serve as the basis for much of his future discussions:

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.

Without knowledge of good and evil, man would not have been on earth as we know it, but instead would be living in the paradise of Eden for all eternity. With the knowledge of good and evil, however, evils such as the abuse of young children are not only possible but actually inevitable.

Part 5

     "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.

Alyosha is the perfect literary counter-point to Ivan. While Ivan is educated and atheistic, Alyosha is compassionate and religious. When Ivan offers to stop telling these stories about children, Alyosha responds "Nevermind. I want to suffer too". To caring and compassionate Alyosha, even hearing stories about tortured children is tantamount to suffering.

This story is about a military man and an owner of some land who retires from the service. He is convinced of his own power over his own subjects, and hunts with his team of dogs. One day, a child throws a stone and injures the paw of one of the man's hunting dogs. In response, the man strips the child naked, and let's his dogs tear the child apart in front of his mother.

Ivan asks, almost rhetorically, "What did he deserve?" To which Alyosha replied "To be shot." Even though Alyosha blurts this out without thinking, it is uncharacteristic of someone who is supposed to embody christ-like love.

Part 6

     "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 is happy about Alyosha's statement, because it does serve as some justification to his arguments. Even with an argument restricted to children, he has gotten Alyosha to abandon Jesus's second commandment.

Ivan's statement "I understand nothing" is very reminiscent of Socrates, and helps to serve as an example both of Ivan's learning, and of his arrogance.

When Ivan says "I won't give you up to your Zossima", he is saying that he wants to prevent Alyosha from becoming a full monk at the monestary.

Part 7

     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.

Part 8

     "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!'

     "Ah! the One without sin and His blood! No, I have not forgotten Him; on the contrary I've been wondering all the time how it was you did not bring Him in before, for usually all arguments on your side put Him in the foreground. Do you know, Alyosha- don't laugh I made a poem about a year ago. If you can waste another ten minutes on me, I'll tell it to you."

     "You wrote a poem?"

     "Oh, no, I didn't write it," laughed Ivan, and I've never written two lines of poetry in my life. But I made up this poem in prose and I remembered it. I was carried away when I made it up. You will be my first reader- that is listener. Why should an author forego even one listener?" smiled Ivan. "Shall I tell it to you?"

     "I am all attention." said Alyosha.

     "My poem is called The Grand Inquisitor; it's a ridiculous thing, but I want to tell it to you.