Dostoievsky: "The Brothers Karamazov - The Great Inquisitor (*3)"

(“feed us, for those who have promised us fire from heaven haven’t")

(with apologies for the delay, i re-take dostoievsky, with a bit from the last paragraph of last post in case you do not feel like re-reading it all - this would be the Great Inquisitor of Seville speaking with Christ in an imaginary dream of a character by Dostoievsky - i stop editing it - this is too good)

"For fifteen
centuries we have been wrestling with Thy freedom, but now it is ended and
over for good. Dost Thou not believe that it’s over for good? Thou lookest
meekly at me and deignest not even to be wroth with me. But let me tell
Thee that now, to‐day, people are more persuaded than ever that they have
perfect freedom, yet they have brought their freedom to us and laid it
humbly at our feet. But that has been our doing. Was this what Thou didst?
Was this Thy freedom?’ ”

“I don’t understand again,” Alyosha broke in. “Is he ironical, is he
jesting?”

“Not a bit of it! He claims it as a merit for himself and his Church that
at last they have vanquished freedom and have done so to make men happy.
‘For now’ (he is speaking of the Inquisition, of course) ‘for the first
time it has become possible to think of the happiness of men. Man was
created a rebel; and how can rebels be happy? Thou wast warned,’ he says
to Him. ‘Thou hast had no lack of admonitions and warnings, but Thou didst
not listen to those warnings; Thou didst reject the only way by which men
might be made happy. But, fortunately, departing Thou didst hand on the
work to us. Thou hast promised, Thou hast established by Thy word, Thou
hast given to us the right to bind and to unbind, and now, of course, Thou
canst not think of taking it away. Why, then, hast Thou come to hinder
us?’ ”

“And what’s the meaning of ‘no lack of admonitions and warnings’?” asked
Alyosha.

“Why, that’s the chief part of what the old man must say.

“ ‘The wise and dread spirit, the spirit of self‐destruction and non‐
existence,’ the old man goes on, ‘the great spirit talked with Thee in the
wilderness, and we are told in the books that he “tempted” Thee. Is that
so? And could anything truer be said than what he revealed to Thee in
three questions and what Thou didst reject, and what in the books is
called “the temptation”? And yet if there has ever been on earth a real
stupendous miracle, it took place on that day, on the day of the three
temptations. The statement of those three questions was itself the
miracle. If it were possible to imagine simply for the sake of argument
that those three questions of the dread spirit had perished utterly from
the books, and that we had to restore them and to invent them anew, and to
do so had gathered together all the wise men of the earth—rulers, chief
priests, learned men, philosophers, poets—and had set them the task to
invent three questions, such as would not only fit the occasion, but
express in three words, three human phrases, the whole future history of
the world and of humanity—dost Thou believe that all the wisdom of the
earth united could have invented anything in depth and force equal to the
three questions which were actually put to Thee then by the wise and
mighty spirit in the wilderness? From those questions alone, from the
miracle of their statement, we can see that we have here to do not with
the fleeting human intelligence, but with the absolute and eternal. For in
those three questions the whole subsequent history of mankind is, as it
were, brought together into one whole, and foretold, and in them are
united all the unsolved historical contradictions of human nature. At the
time it could not be so clear, since the future was unknown; but now that
fifteen hundred years have passed, we see that everything in those three
questions was so justly divined and foretold, and has been so truly
fulfilled, that nothing can be added to them or taken from them.

“ ‘Judge Thyself who was right—Thou or he who questioned Thee then?
Remember the first question; its meaning, in other words, was this: “Thou
wouldst go into the world, and art going with empty hands, with some
promise of freedom which men in their simplicity and their natural
unruliness cannot even understand, which they fear and dread—for nothing
has ever been more insupportable for a man and a human society than
freedom. But seest Thou these stones in this parched and barren
wilderness? Turn them into bread, and mankind will run after Thee like a
flock of sheep, grateful and obedient, though for ever trembling, lest
Thou withdraw Thy hand and deny them Thy bread.” But Thou wouldst not
deprive man of freedom and didst reject the offer, thinking, what is that
freedom worth, if obedience is bought with bread? Thou didst reply that
man lives not by bread alone. But dost Thou know that for the sake of that
earthly bread the spirit of the earth will rise up against Thee and will
strive with Thee and overcome Thee, and all will follow him, crying, “Who
can compare with this beast? He has given us fire from heaven!” Dost Thou
know that the ages will pass, and humanity will proclaim by the lips of
their sages that there is no crime, and therefore no sin; there is only
hunger? “Feed men, and then ask of them virtue!” that’s what they’ll write
on the banner, which they will raise against Thee, and with which they
will destroy Thy temple. Where Thy temple stood will rise a new building;
the terrible tower of Babel will be built again, and though, like the one
of old, it will not be finished, yet Thou mightest have prevented that new
tower and have cut short the sufferings of men for a thousand years; for
they will come back to us after a thousand years of agony with their
tower. They will seek us again, hidden underground in the catacombs, for
we shall be again persecuted and tortured. They will find us and cry to
us, “Feed us, for those who have promised us fire from heaven haven’t
given it!” And then we shall finish building their tower, for he finishes
the building who feeds them. And we alone shall feed them in Thy name,
declaring falsely that it is in Thy name. Oh, never, never can they feed
themselves without us! No science will give them bread so long as they
remain free. In the end they will lay their freedom at our feet, and say
to us, “Make us your slaves, but feed us.” They will understand
themselves, at last, that freedom and bread enough for all are
inconceivable together, for never, never will they be able to share
between them! They will be convinced, too, that they can never be free,
for they are weak, vicious, worthless and rebellious. Thou didst promise
them the bread of Heaven, but, I repeat again, can it compare with earthly
bread in the eyes of the weak, ever sinful and ignoble race of man? And if
for the sake of the bread of Heaven thousands shall follow Thee, what is
to become of the millions and tens of thousands of millions of creatures
who will not have the strength to forego the earthly bread for the sake of
the heavenly? Or dost Thou care only for the tens of thousands of the
great and strong, while the millions, numerous as the sands of the sea,
who are weak but love Thee, must exist only for the sake of the great and
strong? No, we care for the weak too. They are sinful and rebellious, but
in the end they too will become obedient. They will marvel at us and look
on us as gods, because we are ready to endure the freedom which they have
found so dreadful and to rule over them—so awful it will seem to them to
be free. But we shall tell them that we are Thy servants and rule them in
Thy name. We shall deceive them again, for we will not let Thee come to us
again. That deception will be our suffering, for we shall be forced to
lie.

“ ‘This is the significance of the first question in the wilderness, and
this is what Thou hast rejected for the sake of that freedom which Thou
hast exalted above everything. Yet in this question lies hid the great
secret of this world. Choosing “bread,” Thou wouldst have satisfied the
universal and everlasting craving of humanity—to find some one to worship."