“If”--she began, looking seriously and even sadly at him--“if when I read you all that about the ‘poor knight,’ I wished to-to praise you for one thing--I also wished to show you that I knew all--and did not approve of your conduct.”

“Yes, I am invited,” he replied.

“As the true friend of your father, I wish to say a few words to you,” he began. “I have suffered--there was a catastrophe. I suffered without a trial; I had no trial. Nina Alexandrovna my wife, is an excellent woman, so is my daughter Varvara. We have to let lodgings because we are poor--a dreadful, unheard-of come-down for us--for me, who should have been a governor-general; but we are very glad to have _you_, at all events. Meanwhile there is a tragedy in the house.”

“It is not a Christian religion, in the first place,” said the latter, in extreme agitation, quite out of proportion to the necessity of the moment. “And in the second place, Roman Catholicism is, in my opinion, worse than Atheism itself. Yes--that is my opinion. Atheism only preaches a negation, but Romanism goes further; it preaches a disfigured, distorted Christ--it preaches Anti-Christ--I assure you, I swear it! This is my own personal conviction, and it has long distressed me. The Roman Catholic believes that the Church on earth cannot stand without universal temporal Power. He cries ‘non possumus!’ In my opinion the Roman Catholic religion is not a faith at all, but simply a continuation of the Roman Empire, and everything is subordinated to this idea--beginning with faith. The Pope has seized territories and an earthly throne, and has held them with the sword. And so the thing has gone on, only that to the sword they have added lying, intrigue, deceit, fanaticism, superstition, swindling;--they have played fast and loose with the most sacred and sincere feelings of men;--they have exchanged everything--everything for money, for base earthly _power!_ And is this not the teaching of Anti-Christ? How could the upshot of all this be other than Atheism? Atheism is the child of Roman Catholicism--it proceeded from these Romans themselves, though perhaps they would not believe it. It grew and fattened on hatred of its parents; it is the progeny of their lies and spiritual feebleness. Atheism! In our country it is only among the upper classes that you find unbelievers; men who have lost the root or spirit of their faith; but abroad whole masses of the people are beginning to profess unbelief--at first because of the darkness and lies by which they were surrounded; but now out of fanaticism, out of loathing for the Church and Christianity!”

“Honour, indeed!” said the latter, with contempt.

“What is the good of it?” repeated Gavrila Ardalionovitch, with pretended surprise. “Well, firstly, because now perhaps Mr. Burdovsky is quite convinced that Mr. Pavlicheff’s love for him came simply from generosity of soul, and not from paternal duty. It was most necessary to impress this fact upon his mind, considering that he approved of the article written by Mr. Keller. I speak thus because I look on you, Mr. Burdovsky, as an honourable man. Secondly, it appears that there was no intention of cheating in this case, even on the part of Tchebaroff. I wish to say this quite plainly, because the prince hinted a while ago that I too thought it an attempt at robbery and extortion. On the contrary, everyone has been quite sincere in the matter, and although Tchebaroff may be somewhat of a rogue, in this business he has acted simply as any sharp lawyer would do under the circumstances. He looked at it as a case that might bring him in a lot of money, and he did not calculate badly; because on the one hand he speculated on the generosity of the prince, and his gratitude to the late Mr. Pavlicheff, and on the other to his chivalrous ideas as to the obligations of honour and conscience. As to Mr. Burdovsky, allowing for his principles, we may acknowledge that he engaged in the business with very little personal aim in view. At the instigation of Tchebaroff and his other friends, he decided to make the attempt in the service of truth, progress, and humanity. In short, the conclusion may be drawn that, in spite of all appearances, Mr. Burdovsky is a man of irreproachable character, and thus the prince can all the more readily offer him his friendship, and the assistance of which he spoke just now...”

“Oho!” laughed the boy, “you can be nicer than that to _me_, you know--I’m not Ptitsin!”

“Why not? Certainly he would, I should think. He would marry her tomorrow!--marry her tomorrow and murder her in a week!”

“Not much.”

But by this time they had reached Gania’s house.

“Come, Lizabetha Prokofievna, it is quite time for us to be going, we will take the prince with us,” said Prince S. with a smile, in the coolest possible way.

“My conclusion is vast,” replied Lebedeff, in a voice like thunder. “Let us examine first the psychological and legal position of the criminal. We see that in spite of the difficulty of finding other food, the accused, or, as we may say, my client, has often during his peculiar life exhibited signs of repentance, and of wishing to give up this clerical diet. Incontrovertible facts prove this assertion. He has eaten five or six children, a relatively insignificant number, no doubt, but remarkable enough from another point of view. It is manifest that, pricked by remorse--for my client is religious, in his way, and has a conscience, as I shall prove later--and desiring to extenuate his sin as far as possible, he has tried six times at least to substitute lay nourishment for clerical. That this was merely an experiment we can hardly doubt: for if it had been only a question of gastronomic variety, six would have been too few; why only six? Why not thirty? But if we regard it as an experiment, inspired by the fear of committing new sacrilege, then this number six becomes intelligible. Six attempts to calm his remorse, and the pricking of his conscience, would amply suffice, for these attempts could scarcely have been happy ones. In my humble opinion, a child is too small; I should say, not sufficient; which would result in four or five times more lay children than monks being required in a given time. The sin, lessened on the one hand, would therefore be increased on the other, in quantity, not in quality. Please understand, gentlemen, that in reasoning thus, I am taking the point of view which might have been taken by a criminal of the middle ages. As for myself, a man of the late nineteenth century, I, of course, should reason differently; I say so plainly, and therefore you need not jeer at me nor mock me, gentlemen. As for you, general, it is still more unbecoming on your part. In the second place, and giving my own personal opinion, a child’s flesh is not a satisfying diet; it is too insipid, too sweet; and the criminal, in making these experiments, could have satisfied neither his conscience nor his appetite. I am about to conclude, gentlemen; and my conclusion contains a reply to one of the most important questions of that day and of our own! This criminal ended at last by denouncing himself to the clergy, and giving himself up to justice. We cannot but ask, remembering the penal system of that day, and the tortures that awaited him--the wheel, the stake, the fire!--we cannot but ask, I repeat, what induced him to accuse himself of this crime? Why did he not simply stop short at the number sixty, and keep his secret until his last breath? Why could he not simply leave the monks alone, and go into the desert to repent? Or why not become a monk himself? That is where the puzzle comes in! There must have been something stronger than the stake or the fire, or even than the habits of twenty years! There must have been an idea more powerful than all the calamities and sorrows of this world, famine or torture, leprosy or plague--an idea which entered into the heart, directed and enlarged the springs of life, and made even that hell supportable to humanity! Show me a force, a power like that, in this our century of vices and railways! I might say, perhaps, in our century of steamboats and railways, but I repeat in our century of vices and railways, because I am drunk but truthful! Show me a single idea which unites men nowadays with half the strength that it had in those centuries, and dare to maintain that the ‘springs of life’ have not been polluted and weakened beneath this ‘star,’ beneath this network in which men are entangled! Don’t talk to me about your prosperity, your riches, the rarity of famine, the rapidity of the means of transport! There is more of riches, but less of force. The idea uniting heart and soul to heart and soul exists no more. All is loose, soft, limp--we are all of us limp.... Enough, gentlemen! I have done. That is not the question. No, the question is now, excellency, I believe, to sit down to the banquet you are about to provide for us!”

“Or taken it out of my pocket--two alternatives.”

The huge vase swayed backwards and forwards; it seemed to be uncertain whether or no to topple over on to the head of one of the old men, but eventually determined to go the other way, and came crashing over towards the German poet, who darted out of the way in terror.

“He got out of it very neatly about our faces, though,” said Aglaya. “He flattered us all round, even mamma.”

It was said that Gania managed to make a fool of himself even on this occasion; for, finding himself alone with Aglaya for a minute or two when Varia had gone to the Epanchins’, he had thought it a fitting opportunity to make a declaration of his love, and on hearing this Aglaya, in spite of her state of mind at the time, had suddenly burst out laughing, and had put a strange question to him. She asked him whether he would consent to hold his finger to a lighted candle in proof of his devotion! Gania--it was said--looked so comically bewildered that Aglaya had almost laughed herself into hysterics, and had rushed out of the room and upstairs,--where her parents had found her.

“What was the matter yesterday?” (she wrote on another sheet). “I passed by you, and you seemed to me to _blush_. Perhaps it was only my fancy. If I were to bring you to the most loathsome den, and show you the revelation of undisguised vice--you should not blush. You can never feel the sense of personal affront. You may hate all who are mean, or base, or unworthy--but not for yourself--only for those whom they wrong. No one can wrong _you_. Do you know, I think you ought to love me--for you are the same in my eyes as in his--you are as light. An angel cannot hate, perhaps cannot love, either. I often ask myself--is it possible to love everybody? Indeed it is not; it is not in nature. Abstract love of humanity is nearly always love of self. But you are different. You cannot help loving all, since you can compare with none, and are above all personal offence or anger. Oh! how bitter it would be to me to know that you felt anger or shame on my account, for that would be your fall--you would become comparable at once with such as me.

“Proletarians and scions of nobility! An episode of the brigandage of today and every day! Progress! Reform! Justice!”

He could bear it no longer, and with a look of entreaty, mingled with reproach, he addressed Aglaya, pointing to Nastasia the while:

“Well, I’ll change it, right or wrong; I’ll say that you are not sceptical, but _jealous_. There! you are deadly jealous of Gania, over a certain proud damsel! Come!” Colia jumped up, with these words, and burst out laughing. He laughed as he had perhaps never laughed before, and still more when he saw the prince flushing up to his temples. He was delighted that the prince should be jealous about Aglaya. However, he stopped immediately on seeing that the other was really hurt, and the conversation continued, very earnestly, for an hour or more.

“I should have liked to have taken you to see Hippolyte,” said Colia. “He is the eldest son of the lady you met just now, and was in the next room. He is ill, and has been in bed all day. But he is rather strange, and extremely sensitive, and I thought he might be upset considering the circumstances in which you came... Somehow it touches me less, as it concerns my father, while it is _his_ mother. That, of course, makes a great difference. What is a terrible disgrace to a woman, does not disgrace a man, at least not in the same way. Perhaps public opinion is wrong in condemning one sex, and excusing the other. Hippolyte is an extremely clever boy, but so prejudiced. He is really a slave to his opinions.”

“Did you hit her?”