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037 - Book Five Chapter Five Part Two · Brothers Karamazov

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Speaker 1: Chapter thirty seven of The Brother's Carametzov by Fyodor Dostoyevsky,
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Speaker 1: translated by Constance Garnet. This LibriVox recording is in the
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Speaker 1: public domain recording by Tony Addison, Chapter five, The Grand Inquisitor,
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Speaker 1: Part two? Is it thou thou? But receiving no answer,
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Speaker 1: he adds at once, don't answer be silent? What canst
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Speaker 1: thou say? Indeed, I know too wee what thou wouldst say,
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Speaker 1: And thou hast no right to add anything to what
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Speaker 1: thou hast said of old? Why then art thou come
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Speaker 1: to hinder us? For thou hast come to hinder us,
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Speaker 1: and thou knowest that? But dost thou know what will
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Speaker 1: be tomorrow? I know not who thou art, and care
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Speaker 1: not to know whether it is thou or only a
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Speaker 1: semblance of him. But tomorrow I shall condemn thee and
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Speaker 1: burn thee at the stake as the worst of heretics,
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Speaker 1: and the very people who have to day kiss thy
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Speaker 1: feet tomorrow at the faintest sign from me, or rush
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Speaker 1: to heap up the embers of thy fire, knowest thou that, Yes,
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Speaker 1: maybe thou knowest it? He added, with thoughtful penetration. Never
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Speaker 1: for a moment, taking his eyes off the prisoner. I
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Speaker 1: don't quite understand, Ivan, What does it mean? Alyosha, who
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Speaker 1: had been listening in silence, said with a smile. Is
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Speaker 1: it simply a wild to see or a mistake on
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Speaker 1: the part of the old man? Some impossible quipro quo?
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Speaker 1: Take it as the last, said Ivan, laughing, if you
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Speaker 1: are so corrupted by modern realism and can't stand anything fantastic,
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Speaker 1: if you like it to be a case of mistaken identity,
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Speaker 1: I'll let it be. So it is true, he went
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Speaker 1: on laughing. The old man was ninety, and he might
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Speaker 1: well be crazy over his set idea. He might have
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Speaker 1: been struck by the appearance of the prisoner. It might
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Speaker 1: in fact be simply his ravings, the delusion of an
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Speaker 1: old man of ninety over excited by the auto da
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Speaker 1: fay of a hundred heretics the day before. But does
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Speaker 1: it matter to us, after all, whether it was a
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Speaker 1: mistake of identity or a wild fantasy. All that matters
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Speaker 1: is that the old man should speak out, should speak
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Speaker 1: openly of what he has thought in silence for ninety years.
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Speaker 1: And the prisoner, too is silent. Does he look at
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Speaker 1: him and not say a word that's inevitable in any case,
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Speaker 1: Ivan laughed again. The old Man has told him he
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Speaker 1: hasn't the right to add anything to what he has
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Speaker 1: said of old. One may say, it is the most
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Speaker 1: fundamental feature of a Roman Catholicism, in my opinion. At
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Speaker 1: least all has been given by THEE to the Pope,
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Speaker 1: they say, and all therefore is still in the Pope's hands,
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Speaker 1: And there is no need for THEE to come now
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Speaker 1: at all. Thou must not meddle for the time. At
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Speaker 1: least that's how they speak and write to the Jesuits
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Speaker 1: of any ering. I have read it myself in the
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Speaker 1: works of their theologians. Hast thou the right to reveal
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Speaker 1: to us one of the mysteries of that world from
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Speaker 1: which thou hast come, My old man asks him, and
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Speaker 1: answers the question for him. No, thou hast not that
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Speaker 1: thou mayst not add to what has been said of old,
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Speaker 1: and mayst not take from men the freedom which thou
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Speaker 1: didst exalt when thou wast on earth. Whatsoever thou revealest
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Speaker 1: anew wilt encroach on men's freedom of faith, but it
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Speaker 1: will be as a miracle, and the freedom of their
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Speaker 1: faith was dearer to THEE than anything in those days
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Speaker 1: fifteen hundred years ago. Didst thou not often say, then,
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Speaker 1: I will make you free? But now thou hast seen
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Speaker 1: these free men? The old man adds suddenly, with a
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Speaker 1: pensive smile. Yes, we've paid dearly for it. He goes on,
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Speaker 1: looking sternly at him. But at last we have completed
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Speaker 1: that work in thy name. For fifteen centuries we have
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Speaker 1: been wrestling with thy freedom. But now it is ended
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Speaker 1: and over for good. Dost thou not believe that it's
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Speaker 1: over for good? Thou lookst meekly at me, and deignest
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Speaker 1: not even to be rough with me. But let me
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Speaker 1: tell THEE that now today people are more persuaded than
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Speaker 1: ever that they have perfect freedom. Yet they have brought
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Speaker 1: their freedom to us and laid it humbly at our feet.
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Speaker 1: But that has been our doing. Was this what thou didst?
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Speaker 1: Was this thy freedom? I don't understand again, Alyosha broke in?
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Speaker 1: Is he ironical? Is he jesting? Not a bit of it?
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Speaker 1: He claims it as a merit for himself and his church,
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Speaker 1: that at last they have vanquished freedom and have done
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Speaker 1: so to make men happy. For now he is speaking
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Speaker 1: of the inquisition. Of course, for the first time it
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Speaker 1: has become possible to think of a happiness of men.
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Speaker 1: Man was created a rebel, and how can rebels be happy?
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Speaker 1: Thou wast warned, He says to him, thou hast had
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Speaker 1: no lack of admonitions and warnings. But thou didst not
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Speaker 1: listen to those warnings. Thou didst reject the only way
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Speaker 1: by which men might be made happy. But fortunately, departing,
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Speaker 1: thou didst hand on the work to us. Thou hast promised,
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Speaker 1: Thou hast established by thy word. Thou hast given to
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Speaker 1: us the right to bind and to unbind. And now,
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Speaker 1: of course thou canst not think of taking it away.
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Speaker 1: Why then, hast thou come to hinder us? And what's
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Speaker 1: the meaning of no lack of admonitions and warnings? Asked Alyosha.
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Speaker 1: Why that's the chief part of what the old man
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Speaker 1: must say. The wise and dread spirit, the spirit of
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Speaker 1: self destruction and nonexistence. The old man goes on. The
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Speaker 1: great Spirit talked with thee in the wilderness, and we
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Speaker 1: are told in the books that he tempted thee. Is
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Speaker 1: that so? And could anything truer be said than what
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Speaker 1: he revealed to thee in three questions, and what thou
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Speaker 1: didst reject, and what in the books is called the temptation.
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Speaker 1: And yet if there has ever been on earth a real,
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Speaker 1: stupendous miracle, it took place on that day, on the
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Speaker 1: day of the Three temptations. The statement of those three
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Speaker 1: questions was itself the miracle. If it were possible to imagine,
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Speaker 1: simply for the sake of argument, that those three questions
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Speaker 1: of the dread Spirit had perished utterly from the books,
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Speaker 1: and that we had to restore them and to invent
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Speaker 1: them anew, and to do so had gathered together all
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Speaker 1: the wise men of the earth, rulers, chief priests, learned men, philosophers, poets,
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Speaker 1: and had set them the task to invent three questions
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Speaker 1: such as would not only for the occasion, but express
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Speaker 1: in three words three human phrases the whole future history
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Speaker 1: of the world and of humanity. Dost thou believe that
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Speaker 1: all the wisdom of the earth united could have invented
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Speaker 1: anything in depth and force equal to the three questions
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Speaker 1: which were actually put to thee then by the wise
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Speaker 1: and mighty Spirit in the wilderness from those questions alone.
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Speaker 1: From the miracle of their statement, we can see that
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Speaker 1: we have here to do not with the fleeting human intelligence,
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Speaker 1: but with the absolute and eternal. For in those three
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Speaker 1: questions the whole subsequent history of mankind is as it were,
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Speaker 1: brought together into one whole and foretold, and in them
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Speaker 1: are united or the unsolved historical contradictions of human nature.
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Speaker 1: At the time, it could not be so clear, since
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Speaker 1: the future was unknown. But now that fifteen hundred years
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Speaker 1: have passed, we see that everything in those three questions
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Speaker 1: was so justly divined and foretold, and has been so
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Speaker 1: truly fulfilled, that nothing can be added to them or
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Speaker 1: taken from them. Judge thyself who was right thou or
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Speaker 1: he who questioned thee Then remember the first question. Its meaning,
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Speaker 1: in other words, was this, thou wouldst go into the
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Speaker 1: world and art going with empty hands, with some promise
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Speaker 1: of freedom, which men, in their simplicity and their natural unruliness,
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Speaker 1: cannot even understand, which they fear and dread. For nothing
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Speaker 1: has ever been more insupportable for a man and a
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Speaker 1: human society than freedom. But seest thou these stones in
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Speaker 1: this parched and barren wilderness turn them into bread, and
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Speaker 1: mankind will run after THEE like a flock of sheep,
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Speaker 1: grateful and obedient, though forever trembling. Lest thou withdraw thy
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Speaker 1: hand and deny them thy bread, But thou wouldst not
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Speaker 1: deprive man of freedom, and didst reject THEE offer, thinking
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Speaker 1: what is that freedom worth if obedience is bought with bread?
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Speaker 1: Thou didst reply that man lives not by bread alone.
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Speaker 1: But dost thou know that for the sake of that
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Speaker 1: earthly bread, the spirit of the earth will rise up
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Speaker 1: against THEE and will strive with THEE and overcome THEE,
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Speaker 1: and all will follow him, crying, who can compare with
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Speaker 1: this beast he has given us from heaven. Dost thou
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Speaker 1: know that the ages will pass, and humanity will proclaim,
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Speaker 1: by the lips of their sages that there is no
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Speaker 1: crime and therefore no sin. There is only hunger feed men,
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Speaker 1: and then ask of them virtue. That's what they'll write
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Speaker 1: on the banner which they will raise against THEE, and
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Speaker 1: with which they will destroy thy temple. Where thy temple
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Speaker 1: stood will rise a new building, the terrible Tower of
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Speaker 1: Babel will be built again, And though like the one
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Speaker 1: of old, it will not be finished. Yet thou mightst
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Speaker 1: have prevented that new tower and have cut short the
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Speaker 1: sufferings of men for a thousand years. For they will
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Speaker 1: come back to us after a thousand years of agony
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Speaker 1: with their tower. They will seek us again, hidden underground
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Speaker 1: in the catacombs, for we shall be again persecuted and tortured.
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Speaker 1: They will find us and cry to us, feed us,
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Speaker 1: for those who have promised us fire from heaven haven't
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Speaker 1: given it. And then we shall finish building their tower,
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Speaker 1: For he finishes the building who feeds them, And we
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Speaker 1: alone shall feed them in thy name, declaring falsely that
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Speaker 1: it is in thy name. Oh, never, never can they
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Speaker 1: feed themselves without us. No science will give them bread
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Speaker 1: so long as they remain free. In the end, they
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Speaker 1: will lay their freedom at our feet and say to us,
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Speaker 1: make us your slaves, but feeders. They will understand themselves
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Speaker 1: at last that freedom and bread enough for all are
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Speaker 1: inconceivable together. For never, never will they be able to
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Speaker 1: share between them. They will be convinced too that they
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Speaker 1: can never be free, for they are weak, vicious, worthless,
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Speaker 1: and rebellious. Thou didst promise them the bread of heaven.
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Speaker 1: But I repeat again, can it compare with earthly bread
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Speaker 1: in the eyes of the weak, ever sinful and ignoble
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Speaker 1: race of man. And if for the sake of the
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Speaker 1: bread of heaven thousands shall follow THEE, what is to
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Speaker 1: become of the millions and ten of thousands of millions
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Speaker 1: of creatures who will not have the strength to forego
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Speaker 1: the earthly bread for the sake of the heavenly. How
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Speaker 1: dost thou care only for the tens of thousands of
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Speaker 1: the great and strong, while the millions, numerous as the
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Speaker 1: sands of the sea, who are weak but love THEE,
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Speaker 1: must exist only for the sake of the great and strong. No,
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Speaker 1: we care for the weak too. They are sinful and rebellious.
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Speaker 1: But in the end they too will become obedient. They
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Speaker 1: will marvel at us and look on us as gods,
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Speaker 1: because we are ready to endure the freedom which they
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Speaker 1: have found so dreadful, and to rule over them so awful.
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Speaker 1: It will seem to them to be free. But we
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Speaker 1: shall tell them that we are thy servants and rule
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Speaker 1: them in thy name. We shall deceive them again, for
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Speaker 1: we will not let THEE come to us again. That
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Speaker 1: deception will be our suffering, for we shall be forced
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Speaker 1: to lie. This is the significance of the first question
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Speaker 1: in the wilderness, And this is what thou hast rejected,
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Speaker 1: for the sake of that freedom which thou hast exalted
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Speaker 1: above everything. Yet in this question lies hid the great
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Speaker 1: secret of this world. Choosing bread, thou wouldst have satisfied
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Speaker 1: the universal and everlast in craving of humanity to find
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Speaker 1: someone to worship, so long as man remains free, he
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Speaker 1: strives for nothing so incessantly and so painfully as to
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Speaker 1: find someone to worship. But man seeks to worship what
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Speaker 1: is established beyond dispute, so that all men would agree
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Speaker 1: at once to worship it. For these pitable creatures are
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Speaker 1: concerned not only to find what one or the other
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Speaker 1: can worship, but to find something that all would believe
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Speaker 1: in and worship. What is essential is that all may
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Speaker 1: be together in it. This craving for community of worship
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Speaker 1: is the chief misery of every man individually and of
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Speaker 1: all humanity from the beginning of time. For the sake
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Speaker 1: of common worship. They've slain each other with the sword.
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Speaker 1: They have set up gods and challenged one another. Put
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Speaker 1: away your gods and come and worship as or we
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Speaker 1: will kill you and your gods, And so it will
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Speaker 1: be to the end of the world. Even when gods
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Speaker 1: disappear from the earth, they will fall down before Idol's
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Speaker 1: just the same. Thou didst know. Thou couldst not but
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Speaker 1: have known this fundamental secret of human nature. But thou
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Speaker 1: didst reject the one infallible banner which was offered THEE
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Speaker 1: to make all men bow down to THEE alone, the
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Speaker 1: banner of earthly bread, And thou hast rejected it for
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Speaker 1: the sake of freedom and the bread of heaven. Hold
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Speaker 1: what thou didst further and all again in the name
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Speaker 1: of freedom. I tell THEE that man is tormented by
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Speaker 1: no greater anxiety than to find someone quickly to whom
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Speaker 1: he can hand over that gift of freedom with which
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Speaker 1: the ill fated creature is born. But only one who
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Speaker 1: can appease their conscience can take over their freedom. In bread,
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Speaker 1: there was offered THEE an invincible banner. Give bread, and
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Speaker 1: man will worship THEE, for nothing is more certain than bread.
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Speaker 1: But if someone else gains possession of his conscience, Ah,
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Speaker 1: then he will cast away thy bread and follow after
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Speaker 1: him who has ensnared his conscience. In that thou wast right,
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Speaker 1: for the secret of man's being is not only to live,
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Speaker 1: but to have something to live. For without a stable
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Speaker 1: conception of the object of life, man would not consent
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Speaker 1: to go on living, and would rather destroy himself than
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Speaker 1: remain on earth, though he had bread in abundance, that
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Speaker 1: is true. But what happened. Instead of taking men's freedom
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Speaker 1: from them, Thou didst make it greater than ever didst.
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Speaker 1: Thou forget that man prepares peace and even death to
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Speaker 1: freedom of choice in the knowledge of good and evil.
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Speaker 1: Nothing is more seductive for man than his freedom of conscience.
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Speaker 1: But nothing is a greater cause of suffering. And behold,
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Speaker 1: instead of giving a firm foundation for setting the conscience
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Speaker 1: of man at rest forever, thou didst choose all that
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Speaker 1: is exceptional, vague, and enigmatic. Thou didst choose what was
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Speaker 1: utterly beyond the strength of men, acting as though thou
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Speaker 1: didst not love them at all, Thou, who didst come
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Speaker 1: to give thy life for them? Instead of taking possession
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Speaker 1: of men's freedom, thou didst increase it and burden the
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Speaker 1: spiritual kingdom of mankind with its sufferings. Forever Thou didst
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Speaker 1: desire man's free love, that he should follow THEE freely, unenticed,
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Speaker 1: and taken captive by THEE in place of the rigid
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Speaker 1: ancient law. Man must hereafter, with free heart, decide for
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Speaker 1: himself what is good and what is evil, having only
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Speaker 1: thy image before him as his guide. But didst thou
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Speaker 1: not know that he would at last reject even thy
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Speaker 1: image and thy truth. It be is weighed down with
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Speaker 1: the fearful burden of free choice, they will cry aloud
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Speaker 1: at last that the truth is not in THEE. For
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Speaker 1: they could not have been left in greater confusion and
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Speaker 1: suffering than Thou hast caused, laying upon them so many
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Speaker 1: cares and unanswerable problems, so that in truth thou didst
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Speaker 1: thyself lay the foundation for the destruction of thy kingdom.
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Speaker 1: And no one is more to blame for it. Yet
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Speaker 1: what was offered THEE. There are three powers, three powers
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Speaker 1: alone able to conquer and to hold to forever the
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Speaker 1: conscience of these impotent rebels for their happiness. Those forces
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Speaker 1: are miracle, mystery, and authority. Thou hast rejected all three,
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Speaker 1: and hast set the example for doing so. When the
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Speaker 1: wise and dread Spirit set THEE on the pinnacle of
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Speaker 1: the temple, and said to THEE, if thou wouldst know
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Speaker 1: whether thou art the son of God, then cast thyself down,
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Speaker 1: For it is written the angels shall hold him up
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Speaker 1: blest he fall and bruise himself. And thou shalt know
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Speaker 1: then whether thou art the son of God, and shalt
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Speaker 1: prove then how great is thy faith in thy Father.
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Speaker 1: But thou didst refuse and wouldst not cast thyself down? Oh,
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Speaker 1: of course thou didst. It's proudly and well like God.
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Speaker 1: But the weak, unruly race of men are they gods? Oh?
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Speaker 1: Thou didst know then, that in taking one step, in
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Speaker 1: making one movement to cast thyself down, thou wouldst be
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Speaker 1: tempting God and have lost all thy faith in Him,
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Speaker 1: and wouldst have been dashed to pieces against that earth
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Speaker 1: which thou didst come to save. And the wise spirit
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Speaker 1: that tempted THEE would have rejoiced. But I ask again,
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Speaker 1: are there many like thee? And couldst thou believe for
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Speaker 1: one moment that men too could face such a temptation?
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Speaker 1: Is the nature of men such that they can reject
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Speaker 1: miracle and at the great moments of their life, the
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Speaker 1: moments of their deepest, most agonizing spiritual difficulties, cling only
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Speaker 1: to the free verdict of the heart. Oh, thou didst
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Speaker 1: know that thy deed would be recorded in books, would
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Speaker 1: be handed down to remote times and the utmost ends
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Speaker 1: of the earth. And thou didst hope that man following
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Speaker 1: THEE would cling to God and not ask for a miracle.
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Speaker 1: But thou didst not know that when man rejects miracle,
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Speaker 1: he rejects God too. For man seeks not so much
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Speaker 1: God as the miraculous, And as man cannot bear to
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Speaker 1: be without the miraculous, he will create new miracles of
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Speaker 1: his own for himself, and will worship deeds of sorcery
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Speaker 1: and witchcraft, though he might be a hundred times over
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Speaker 1: a rebel, heretic, and infidel. Thou didst not come down
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Speaker 1: from the cross when they shouted to THEE, mocking and
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Speaker 1: reviling THEE. Come down from the truss, and we will
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Speaker 1: believe that thou art he Thou didst not come down,
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Speaker 1: For again, thou wouldst not enslave man by a miracle,
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Speaker 1: And didst pray faith given freely, not based on miracle.
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Speaker 1: Thou didst crave for free love and not the base
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Speaker 1: raptures of the slave before the might that has overawed
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Speaker 1: him forever. But thou didst think too highly of men therein,
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Speaker 1: For they are slaves, of course, though rebellious by nature.
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Speaker 1: Look round and judge, fifteen centuries have passed. Look upon
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Speaker 1: them whom hast thou raised up to thyself. I swear
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Speaker 1: man is weaker and baser by nature than thou hast
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Speaker 1: believed him. Can he can he do what thou didst
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Speaker 1: by showing him so much respect. Thou didst, as it were,
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Speaker 1: ceased to feel for him. For thou didst ask far
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Speaker 1: too much from him, Thou, who hast loved him more
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Speaker 1: than thyself, respecting him less, Thou wouldst have asked less
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Speaker 1: of him. That would have been more like love, for
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Speaker 1: his burden would have been lighter. He is weak and vile,
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Speaker 1: what though he is everywhere now rebelling against our power,
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Speaker 1: and proud of his rebelling. It is the pride of
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Speaker 1: a child and a schoolboy. They are little children, rioting
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Speaker 1: and barring out the teacher at school. But their childish
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Speaker 1: delight will end. It will cost them dear. They will
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Speaker 1: cast down temples and drench the earth with blood. But
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Speaker 1: they will see at last the foolish children that though
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Speaker 1: they are rebels, they are impotent rebels, unable to keep
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Speaker 1: up their own rebellion. Bathed in their foolish tears, they
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Speaker 1: will recognize at last that he who created them rebels
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Speaker 1: must have meant to mock at them. They will say
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Speaker 1: this in despair, and their utterance will be a blasphemy,
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Speaker 1: which will make them more unhappy still, for man's nature
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Speaker 1: cannot bear blasphemy, and in the end always avenges it
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Speaker 1: on itself. And so unrest, confusion, and unhappiness that is
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Speaker 1: the present lot of man. After thou didst bear so
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Speaker 1: much for their freedom? The Great Prophet tells in vision
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Speaker 1: and in image that he saw all those who took
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Speaker 1: part in the First Resurrection, and that there were of
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Speaker 1: each tribe twelve thousand. But if there were so many
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Speaker 1: of them, they must have been not men but gods.
30:29
Speaker 1: They had borne Thy cross, they had endured scores of
30:34
Speaker 1: years in the barren, hungry wilderness, living upon locusts and roots.
30:40
Speaker 1: And thou mayest, indeed point with pride at those children
30:45
Speaker 1: of freedom, of free, love of free and splendid sacrifice
30:51
Speaker 1: for thy name. But remember that they were only some thousands,
30:57
Speaker 1: and what of the rest? And how are the other
31:00
Speaker 1: weak ones to blame because they could not endure what
31:04
Speaker 1: the strong have endured? How is the weak soul to
31:09
Speaker 1: blame that it is unable to receive such terrible gifts?
31:15
Speaker 1: Canst thou have simply come to the elect and for
31:19
Speaker 1: the elect? But if so, it is a mystery, and
31:23
Speaker 1: we cannot understand it. And if it is a mystery,
31:28
Speaker 1: we too have a right to preach a mystery, and
31:32
Speaker 1: to teach them that it's not the free judgment of
31:35
Speaker 1: their hearts, not love that matters, but a mystery which
31:40
Speaker 1: they must follow blindly, even against their conscience. So we
31:45
Speaker 1: have done, We have corrected thy work and have founded
31:49
Speaker 1: it upon miracle, mystery, and authority. And men rejoiced that
31:58
Speaker 1: they were again led like sheep, and that the terrible
32:02
Speaker 1: gift that had brought them such suffering was at last
32:07
Speaker 1: lifted from their hearts? Were we right teaching them this speak?
32:14
Speaker 1: Did we not love mankind so meekly acknowledging their feebleness,
32:20
Speaker 1: lovingly lightening their burden, and permitting their weak nature even
32:26
Speaker 1: sin with our sanction. Why hast thou come now to
32:31
Speaker 1: hinder us? And why dost thou look silently and searchingly
32:35
Speaker 1: at me with thy mild eyes, be angry. I don't
32:41
Speaker 1: want thy love, for I love THEE not. And what
32:45
Speaker 1: use is it for me to hide anything from THEE?
32:49
Speaker 1: Don't I know to whom I am speaking? All that
32:54
Speaker 1: I can say is known to THEE already. And is
32:59
Speaker 1: it for me to conceal from THEE our mystery? Perhaps
33:04
Speaker 1: it is Thy will to hear it from my lips. Listen,
33:08
Speaker 1: then we are not working with THEE, but with him,
33:14
Speaker 1: that is our mystery. It's long eight centuries since we
33:22
Speaker 1: have been on his side, and not on thine. Just
33:26
Speaker 1: eight centuries ago we took from him what thou didst
33:31
Speaker 1: reject with scorn, that last gift he offered THEE, showing
33:36
Speaker 1: THEE all the kingdoms of the earth. We took from
33:40
Speaker 1: him Rome and the sword of Caesar, and proclaimed ourselves
33:46
Speaker 1: sole rulers of the earth. Though hitherto we have not
33:50
Speaker 1: been able to complete our work. But whose fault is that? Oh?
33:55
Speaker 1: The work is only beginning, but it has begun. It
33:59
Speaker 1: has long to await completion, and the earth has yet
34:03
Speaker 1: much to suffer. But we shall triumph and shall be
34:06
Speaker 1: Caesars and then we shall plan the universal happiness of man.
34:12
Speaker 1: But thou mightst have taken even then the sword of Caesar.
34:16
Speaker 1: Why didst thou reject that last gift? Hadst Thou accepted
34:21
Speaker 1: that last council of the Mighty Spirit, thou wouldst have
34:25
Speaker 1: accomplished all that man seeks on earth, that is, someone
34:30
Speaker 1: to worship, someone to keep his conscience, and some means
34:35
Speaker 1: of uniting all in one unanimous and harmonious ant heap.
34:41
Speaker 1: For the craving for universal unity is the third and
34:47
Speaker 1: last anguish of men. Mankind as a whole has always
34:53
Speaker 1: striven to organize a universal state. There have been many
34:58
Speaker 1: great nations with great histories, but the more highly they
35:03
Speaker 1: were developed, the more unhappy they were, For they felt
35:07
Speaker 1: more acutely than other people. The craving for worldwide unity.
35:16
Speaker 1: They felt more acutely than other people, the craving for
35:21
Speaker 1: worldwide union. The great conquerors, Timors and Jengis Khans worldlike
35:31
Speaker 1: hurricanes over the face of the earth, striving to subdue
35:35
Speaker 1: its people. And they too were. But the unconscious expression
35:40
Speaker 1: of the same craving for universal unity, has thou taken
35:47
Speaker 1: the world and Caesar's purple Thou wouldst have founded the
35:52
Speaker 1: universal state and have given universal peace. For who can
35:58
Speaker 1: rule men if not he who holds their conscience and
36:02
Speaker 1: their bread in his hands. We have taken the sword
36:06
Speaker 1: of Caesar, and in taking it, of course, have rejected
36:10
Speaker 1: THEE and followed him. Oh, ages are yet to come
36:15
Speaker 1: of the confusion of free thought, of their science and cannibalism,
36:21
Speaker 1: For having begun to build their tower of Babel without us,
36:25
Speaker 1: they will end, of course with cannibalism. But then the
36:30
Speaker 1: beast will crow to us and lick our feet and
36:34
Speaker 1: spatter them with tears of blood. And we shall sit
36:38
Speaker 1: upon the beast and raise the cup, and on it
36:41
Speaker 1: will be written mystery. But then, and only then, the
36:48
Speaker 1: reign of peace and happiness will come for men. Thou
36:52
Speaker 1: art proud of thine elect, But thou hast only the elect,
36:57
Speaker 1: while we give rest to all. And besides, how many
37:02
Speaker 1: of those elect, those mighty ones who could become elect,
37:08
Speaker 1: have grown weary waiting for THEE, and have transferred and
37:12
Speaker 1: will transfer the powers of their spirit and the warmth
37:17
Speaker 1: of their heart to the other camp, and end by
37:21
Speaker 1: raising their free banner against THEE. Thou didst thyself lift
37:27
Speaker 1: up that banner but with us all will be happy,
37:32
Speaker 1: and will no more rebel nor destroy one another. As
37:36
Speaker 1: under thy freedom. Oh, we shall persuade them that they
37:43
Speaker 1: will only become free when they renounce their freedom to
37:48
Speaker 1: us and submit to us. And shall we be right
37:53
Speaker 1: or shall we be lying? They will be convinced that
37:57
Speaker 1: we are right, for they will remember the horrors of
38:00
Speaker 1: slavery and confusion to which thy freedom brought them. Freedom,
38:07
Speaker 1: free thought, and science will lead them into such straits,
38:12
Speaker 1: and will bring them face to face with such marbles
38:17
Speaker 1: and insoluble mysteries, that some of them, the fierce and rebellious,
38:23
Speaker 1: will destroy themselves. Others, rebellious but weak, will destroy one another,
38:30
Speaker 1: while the rest, weak and unhappy will crawl fawning to
38:35
Speaker 1: our feet and wine to us. Yes, you will right,
38:39
Speaker 1: you alone possess his mystery, And we come back to
38:43
Speaker 1: your sabers from ourselves receiving bread from us. They will
38:50
Speaker 1: see clearly that we take the bread made by their
38:53
Speaker 1: hands from them to give it to them without any miracle.
38:58
Speaker 1: They will see that we do not change the stones
39:01
Speaker 1: to bread. But in truth they will be more thankful
39:06
Speaker 1: for taking it from our hands than for the bread itself,
39:10
Speaker 1: for they will remember only too well that in old days,
39:14
Speaker 1: without our hope, even the bread they made turned to
39:19
Speaker 1: stones in their hands, while since they have come back
39:23
Speaker 1: to us, the very stones have turned to bread in
39:28
Speaker 1: their hands too. Too well will they know the value
39:33
Speaker 1: of complete submission, And until men know that, they will
39:39
Speaker 1: be unhappy. Who is most to blame for their not
39:43
Speaker 1: knowing it? Speak who scattered the flock and sent it
39:48
Speaker 1: astray on unknown paths. But the flock will come together
39:53
Speaker 1: again and will submit once more, And then it will
39:57
Speaker 1: be once for all. Then we shall give them the quiet,
40:02
Speaker 1: humble happiness of weak creatures, such as they are by nature. Oh,
40:07
Speaker 1: we shall persuade them at last not to be proud.
40:11
Speaker 1: But thou didst lift them up, and thereby took them
40:14
Speaker 1: to be proud. We shall show them that they are weak,
40:19
Speaker 1: that they are only pitable children. But the child like
40:23
Speaker 1: happiness is the sweetest of all. They will become timid,
40:29
Speaker 1: and will look to us and huddle close to us
40:32
Speaker 1: in fear, as chicks to the hen. They will marvel
40:36
Speaker 1: at us, and will be awe stricken before us, and
40:41
Speaker 1: will be proud at our being so powerful and clever
40:45
Speaker 1: that we have been able to subdue such a turbulent
40:49
Speaker 1: flock of thousands of millions. They will tremble impotently before
40:55
Speaker 1: our wrath. Their minds will grow fearful. They will be
40:59
Speaker 1: quick to shed tears like women and children. But they
41:04
Speaker 1: will be just as ready at a sign from us
41:07
Speaker 1: to pass to laughter and rejoicing, to happy mirth and
41:12
Speaker 1: childish song. Yes, we shall set them to work, but
41:17
Speaker 1: in their leisure hours we shall make their life like
41:21
Speaker 1: a child's game, with children's songs and innocent dance. Oh,
41:28
Speaker 1: we shall allow them even sin. They are weak and helpless,
41:33
Speaker 1: and they will love us like children because we allow
41:37
Speaker 1: them to sin. We shall tell them that every sin
41:41
Speaker 1: will be expiated if it is done with our permission.
41:46
Speaker 1: That we allow them to sin because we love them.
41:50
Speaker 1: And the punishment for these sins we take upon ourselves,
41:55
Speaker 1: and we shall take it upon ourselves. And they will
41:58
Speaker 1: adore us as their saviors, who have taken on themselves
42:03
Speaker 1: their sins before God, and they will have no secrets
42:07
Speaker 1: from us. We shall allow or forbid them to live
42:11
Speaker 1: with their wives and mistresses, to have or not to
42:15
Speaker 1: have children, according to whether they have been obedient or disobedient,
42:21
Speaker 1: and they will submit to us gladly and cheerfully the
42:26
Speaker 1: most painful secrets of their conscience. All all they will
42:31
Speaker 1: bring to us, and we shall have an answer for all.
42:35
Speaker 1: And they will be glad to believe our answer, for
42:39
Speaker 1: it will save them from the great anxiety and terrible
42:43
Speaker 1: agony they endure at present in making a free decision
42:48
Speaker 1: for themselves. And all will be happy, all the millions
42:54
Speaker 1: of creatures, except the hundred thousand who rule over them,
43:00
Speaker 1: for only we, we who guard the mystery, shall be unhappy.
43:06
Speaker 1: There will be thousands of millions of happy babes, und
43:11
Speaker 1: a hundred thousand sufferers who have taken upon themselves the
43:16
Speaker 1: curse of the knowledge of good and evil. Peacefully, they
43:20
Speaker 1: will die peacefully, they will expire in thy name, and
43:25
Speaker 1: beyond the grave they will find nothing but death. But
43:29
Speaker 1: we shall keep the secret, and for their happiness we
43:34
Speaker 1: shall allure them with the reward of heaven and eternity.
43:39
Speaker 1: Though if there were anything in the other world, it
43:43
Speaker 1: certainly would not be for such as they. It is
43:47
Speaker 1: proper side that thou wilt come again in victory. Thou
43:52
Speaker 1: wilt come with thy chosen the proud and strong. But
43:57
Speaker 1: we will say that they have only saved themselves, but
44:01
Speaker 1: we have saved all. We are told that the harlot
44:06
Speaker 1: who sits upon the beast and holds in her hands
44:10
Speaker 1: the mystery, shall be put to shame, that the weak
44:15
Speaker 1: will rise up again and will rend her royal purple,
44:19
Speaker 1: and will strip naked a loathsome body. But then I
44:23
Speaker 1: will stand up and point out to THEE the thousand
44:28
Speaker 1: millions of happy children who have known no sin, and
44:33
Speaker 1: we who have taken their sins upon us for their happiness,
44:37
Speaker 1: will stand up before THEE and say, judge us. If
44:41
Speaker 1: thou canst and dareest know that I fear THEE, not
44:49
Speaker 1: know that I too have been in the wilderness. I
44:53
Speaker 1: too have lived on roots and locusts. I too prize
44:59
Speaker 1: the freedom with which thou hast blessed man. And I
45:04
Speaker 1: too was striving to stand among thy elect, among the
45:09
Speaker 1: strong and powerful, thirsting to make up the number. But
45:14
Speaker 1: I awakened and would not serve madness. I turned back
45:20
Speaker 1: and joined the ranks of those who have corrected thy work.
45:25
Speaker 1: I left the proud and went back to the humble.
45:29
Speaker 1: For the happiness of the humble. What I say to
45:32
Speaker 1: THEE will come to pass, and our dominion will be
45:36
Speaker 1: built up. I repeat to morrow, thou shalt see that
45:41
Speaker 1: obedient flock, who, what a sign from me, will hasten
45:45
Speaker 1: to heap up the hot cinders about the pile on
45:50
Speaker 1: which I shall burn thee for coming to hinder us.
45:55
Speaker 1: For if any one has ever deserved our fires, it
45:59
Speaker 1: is thou. To morrow I shall burn thee. Dixie Ivan stopped.
46:11
Speaker 1: He was carried away as he talked, and spoke with excitement.
46:16
Speaker 1: When he had finished, he suddenly smiled. Alyosha had listened
46:21
Speaker 1: in silence. Towards the end. He was greatly moved, and
46:26
Speaker 1: seemed several times on the point of interrupting, but restrained himself.
46:32
Speaker 1: Now his words came with a rush. But that's absurd,
46:36
Speaker 1: he cried, flushing. Your poem is in praise of Jesus,
46:39
Speaker 1: not in blame of Him, as you meant it to be.
46:42
Speaker 1: And who will believe you about freedom? Is that the
46:45
Speaker 1: way to understand it? That's not the idea of it
46:48
Speaker 1: in the Orthodox Church. That's Rome, and not even the
46:52
Speaker 1: whole of Rome. It's false. Those are the worst of
46:56
Speaker 1: the Catholics, the inquisitors, the Jesuits, And that could not
47:00
Speaker 1: be such a fantastic creature as your inquisitor, What are
47:04
Speaker 1: these sins of mankind they take on themselves? Who are
47:08
Speaker 1: these keepers of the mystery, who have taken some curse
47:11
Speaker 1: upon themselves for the happiness of mankind? When have they
47:16
Speaker 1: been seen? We know the Jesuits they are spoken ill of,
47:20
Speaker 1: But surely they are not what you describe. They are
47:23
Speaker 1: not that at all, not at all. They are simply
47:26
Speaker 1: the Romish army for the earthly sovereignty of the world
47:30
Speaker 1: in the future, with the Pontiff of Rome for emperor.
47:33
Speaker 1: That's their ideal. But there's no sort of mystery or
47:37
Speaker 1: lofty melancholy about it. It's simple lust of power, have
47:41
Speaker 1: filt the earthly gain abdomination, something like a universal subdom
47:47
Speaker 1: with them as masters. That's all they stand for. They
47:50
Speaker 1: don't even believe in God. Perhaps your suffering inquisitor is
47:55
Speaker 1: a mere fantasy. Stays stay love di Van. How hot
48:02
Speaker 1: you are? A fantasy? You say, let it be so,
48:05
Speaker 1: of course it's a fantasy. But allow me to say,
48:09
Speaker 1: do you really think that the Roman Catholic movement of
48:13
Speaker 1: the last centuries is actually nothing but the lust of
48:17
Speaker 1: power of filthy earthly gain? Is that Father Paissi's teaching no. No.
48:25
Speaker 1: On the contrary, Father Paisi did once say something rather
48:30
Speaker 1: the same as you, But of course it's not the same,
48:33
Speaker 1: not a bit the same. Alyosha hastily corrected himself a
48:38
Speaker 1: precious admission in spite of your not a bit the same.
48:42
Speaker 1: I ask you why your Jesuits and inquisitors have united
48:47
Speaker 1: simply for vile material gain. Why can there not be
48:52
Speaker 1: among them one martyr oppressed by great sorrow and loving humanity?
48:58
Speaker 1: You see, only suppose that there was one such man
49:02
Speaker 1: among all those who desire nothing but filth the material gain.
49:08
Speaker 1: If there's only one, unlike my old inquisitor, who had
49:12
Speaker 1: himself eaten roots in the desert and made frenzied efforts
49:17
Speaker 1: to subdue his flesh to make himself free and perfect.
49:21
Speaker 1: But yet all his life he loved humanity. And suddenly
49:26
Speaker 1: his eyes were opened, and he saw that it is
49:29
Speaker 1: no great moral blessedness to attain perfection and freedom if
49:35
Speaker 1: at the same time one gains the conviction that millions
49:39
Speaker 1: of God's creatures have been created as a mockery, that
49:43
Speaker 1: they will never be capable of using their freedom, that
49:47
Speaker 1: these poor rebels can never turn into giants to complete
49:51
Speaker 1: the tower. That it was not for such geese that
49:55
Speaker 1: the great idealist dreamt his dream of harmony. Seeing all that,
50:00
Speaker 1: he turned back and joined the clever people. Surely that
50:05
Speaker 1: could have happened, joined whom what clever people, cried Alyosha
50:12
Speaker 1: completely carried away. They have no such great cleverness, and
50:16
Speaker 1: no mysteries and secrets, perhaps nothing but atheism. That's all
50:21
Speaker 1: their secret. Your inquisitor does not believe in God. That's
50:26
Speaker 1: his secret? What if it is? So? At last you
50:30
Speaker 1: have guessed it. It's perfectly true. It's true that that's
50:33
Speaker 1: the whole secret. But isn't that suffering at least for
50:37
Speaker 1: a man like that who has wasted his whole life
50:40
Speaker 1: in the desert and yet could not shake off his
50:43
Speaker 1: incurable love of humanity. In his old age, he reached
50:47
Speaker 1: the clear conviction that nothing but the advice of the
50:51
Speaker 1: great dread Spirit could build up any tolerable sort of
50:55
Speaker 1: life for the feeble, unruly, incomplete, and epirical creatures created
51:02
Speaker 1: in jest. And so convinced of this, he sees that
51:06
Speaker 1: he must follow the counsel of the wise spirit, the
51:09
Speaker 1: dread Spirit of death and destruction, and therefore accept lying
51:14
Speaker 1: and deception, and lead men consciously to death and destruction,
51:18
Speaker 1: and yet deceive them all the way, so that they
51:21
Speaker 1: may not notice where they are being led, that the
51:24
Speaker 1: poor blind creatures may at least on the way, think
51:28
Speaker 1: themselves happy. And note the deception is in the name
51:32
Speaker 1: of him in whose ideal the old man had so
51:36
Speaker 1: fervently believed all his life long. Is not that tragic?
51:41
Speaker 1: And if only one such stood at the head of
51:43
Speaker 1: the whole army, filled with the lust of power only
51:47
Speaker 1: for the sake of builthy gain, would not one such
51:51
Speaker 1: be enough to make a tragedy? More than that one
51:55
Speaker 1: such standing at the head is enough to create the
51:58
Speaker 1: actual leading idea of the Roman Church, with all its
52:02
Speaker 1: armies and Jesuits, its highest idea. I tell you frankly
52:08
Speaker 1: that I firmly believe that there has always been such
52:11
Speaker 1: a man among those who stood at the head of
52:14
Speaker 1: the movement. Who knows there may have been some such
52:18
Speaker 1: even among the Roman popes. Who knows? Perhaps the spirit
52:22
Speaker 1: of that accursed old man, who loves mankind so obstinately
52:25
Speaker 1: in his own way, is to be found even now
52:29
Speaker 1: in a whole multitude of such old men, existing not
52:32
Speaker 1: by chance but by agreement, as a secret league formed
52:36
Speaker 1: long ago for the guarding of the mystery, to guard
52:40
Speaker 1: it from the weak and the unhappy, so as to
52:42
Speaker 1: make them happy. No doubt it is so, and so
52:45
Speaker 1: it must be. Indeed, I fancy that even among the
52:49
Speaker 1: Masons there's something of the same mystery at the bottom,
52:53
Speaker 1: And that that's why the Catholics so detest the Masons
52:57
Speaker 1: as their rivals, breaking up the unity of the eye.
53:00
Speaker 1: While it is so essential that there should be one
53:03
Speaker 1: flock and one shepherd. But from the way I defend
53:07
Speaker 1: my idea, I might be an author impatient of your criticism.
53:12
Speaker 1: Enough of it. You are perhaps a Mason yourself broke
53:17
Speaker 1: suddenly from Alyosha. You don't believe in God, he added,
53:21
Speaker 1: speaking this time very sorrowfully. He fancied. Besides that his
53:26
Speaker 1: brother was looking at him ironically. How does your poem end,
53:30
Speaker 1: he asked, suddenly, looking down, Or was it the end?
53:35
Speaker 1: I meant to end it like this? When the inquisitor
53:39
Speaker 1: ceased speaking, he waited some time for his prisoner to
53:43
Speaker 1: answer him. His silence weighed down upon him. He saw
53:48
Speaker 1: that the prisoner had listened intently all the time, looking
53:52
Speaker 1: gently in his face, and evidently not wishing to reply.
53:57
Speaker 1: The old man longed for him to say something however
54:00
Speaker 1: bitter and terrible. But he suddenly approached the old man
54:05
Speaker 1: in silence and softly kissed him on his bloodless, aged lips.
54:11
Speaker 1: That was all his answer. The old man shuddered, his
54:15
Speaker 1: lips moved. He went to the door, opened it, and
54:18
Speaker 1: said to him, go and come no more, come, not
54:22
Speaker 1: at all, never, never, And he let him out into
54:26
Speaker 1: the dark alleys of the town. The prisoner went away,
54:31
Speaker 1: and the old man the kiss glows in his heart.
54:35
Speaker 1: But the old man adheres to his idea, and you
54:40
Speaker 1: with him, you too, cried Alyosha mournfully. Ivan laughed, Why
54:46
Speaker 1: it's all nonsense, Alyosha, It's only a senseless poem of
54:51
Speaker 1: a senseless student who could never write two lines of verse.
54:55
Speaker 1: Why do you take it so seriously. Surely you don't
54:59
Speaker 1: suppose I going straight after the Jesuits to join the
55:03
Speaker 1: men who are correcting his work. Good Lord, it's no
55:07
Speaker 1: business of mine. I told you. All I want is
55:11
Speaker 1: to live on to thirty and then dash the cup
55:15
Speaker 1: to the ground. But the little sticky leaves and the
55:19
Speaker 1: precious tombs, and the blue sky and the woman you
55:22
Speaker 1: love How will you live? How will you love them?
55:26
Speaker 1: Alyosha cried sorrowfully, with such a hell in your heart
55:30
Speaker 1: and your head? How can you know? That's just what
55:33
Speaker 1: you are going away for to join them? If not,
55:36
Speaker 1: you will kill yourself. You can't endure it. There is
55:39
Speaker 1: a strength to endure everything, Ivan said, with a cold smile.
55:45
Speaker 1: What strength, the strength of the karamatzovs, the strength of
55:51
Speaker 1: the karamatzov baseness to sink into debauchery, to stifle your
55:58
Speaker 1: soul with corruption? Yes, possibly even that, only perhaps till
56:04
Speaker 1: I am thirty, I shall escape it. And then how
56:07
Speaker 1: will you escape it? By? What will you escape it?
56:10
Speaker 1: That's impossible with your ideas? In the caramets of way again,
56:15
Speaker 1: everything is lawful? You mean everything is lawful? Is that it?
56:21
Speaker 1: Ivan scowled, and all at once turned strangely pale, Ah,
56:26
Speaker 1: you've caught up yesterday's phrase, which so offended me yourself,
56:31
Speaker 1: and which Dmitri pounced upon so naively and paraphrased. He
56:36
Speaker 1: smiled queerly. Yes, if you'll like, everything is lawful. Since
56:43
Speaker 1: the word has been said, I won't deny it, And
56:50
Speaker 1: Mitya's version isn't bad. Alyosha looked at him in silence.
56:57
Speaker 1: I thought that going away from here, I have you
57:00
Speaker 1: at least, Ivan said suddenly, with unexpected feeling. But now
57:06
Speaker 1: I see that there is no place for me even
57:09
Speaker 1: in your heart, my dear hermit, the formula all is lawful.
57:14
Speaker 1: I won't renounce. Will you renounce me for that? Yes?
57:20
Speaker 1: Alyosha got up, went to him and softly kissed him
57:24
Speaker 1: on the lips. That's play, dearism, cried Ivan, highly delighted.
57:32
Speaker 1: You stole that from my poem. Thank you, though, get up, Alyosha,
57:36
Speaker 1: it's time we were going, both of us. They went out,
57:40
Speaker 1: but stopped when they reached the entrance of the restaurant. Listen, Alyosha,
57:46
Speaker 1: Ivan began in a resolute voice. If I am really
57:50
Speaker 1: able to care for the sticky little leaves, I shall
57:53
Speaker 1: only love them, remembering you. It's enough for me that
57:58
Speaker 1: you are somewhere here, and I sha'n't lose my desire
58:02
Speaker 1: for life yet? Is that enough for you? Take it
58:05
Speaker 1: as a declaration of love if you like. And now
58:08
Speaker 1: you go to the right and I to the left,
58:11
Speaker 1: and it's enough. Do you hear enough? I mean, even
58:16
Speaker 1: if I don't go away to morrow, I think I
58:19
Speaker 1: certainly shall go and we meet again. Don't say a
58:23
Speaker 1: word more on these subjects. I beg that particularly, and
58:28
Speaker 1: about Dmitri too. I ask you specially, never speak to
58:33
Speaker 1: me again, he added with sudden irritation. It's all exhausted.
58:39
Speaker 1: It has all been said over and over again, hasn't it.
58:44
Speaker 1: And I'll make you one promise in return for it.
58:47
Speaker 1: When at thirty I want to dash the cup to
58:50
Speaker 1: the ground, wherever I may be, I'll come to have
58:54
Speaker 1: one more talk with you, even though it were from America.
58:58
Speaker 1: You may be sure of that. I'll come on purpose.
59:01
Speaker 1: It will be very interesting to have a look at you,
59:04
Speaker 1: to see what you'll be by that time. It's rather
59:08
Speaker 1: a solemn promise, you see. And we really may be
59:11
Speaker 1: parting for seven years or ten. Come go now to
59:15
Speaker 1: your pater Seraphacus. He is dying. If he dies without you,
59:20
Speaker 1: you will be angry with me. Vaving kept you good bye,
59:24
Speaker 1: kiss me once more, that's right. Nago Ivanne turned suddenly
59:29
Speaker 1: and went his way without looking back. It was just
59:33
Speaker 1: as Dmitri had left Alyosha the day before, though the
59:36
Speaker 1: parting had been very different. The strange resemblance flashed like
59:40
Speaker 1: an arrow through Alyosha's mind. In the distress and dejection
59:45
Speaker 1: of that moment, he waited a little looking after his brother.
59:50
Speaker 1: He suddenly noticed that Ivan swayed as he walked, and
59:54
Speaker 1: that his right shoulder looked lower than his left. He
59:57
Speaker 1: had never noticed it before, but all the once he
1:00:00
Speaker 1: turned too and almost ran to the monastery. It was
1:00:04
Speaker 1: nearly dark, and he felt almost frightened. Something new was
1:00:09
Speaker 1: growing up in him for which he could not account.
1:00:12
Speaker 1: The wind had risen again as on the previous evening,
1:00:16
Speaker 1: and the ancient pines murmured gloomily about him. When he
1:00:19
Speaker 1: entered the hermitage copse, he almost ran Peter Seraphicus. He
1:00:25
Speaker 1: got that name from somewhere where from Alyosha wondered, Ivan,
1:00:30
Speaker 1: Poor Ivan, And when shall I see you again? Here
1:00:34
Speaker 1: is the hermitage. Yes, yes, that he is Peter Saraphicus.
1:00:37
Speaker 1: He will save me from him and forever. Several times
1:00:42
Speaker 1: afterwards he wondered how he could, on leaving Ivan so completely,
1:00:47
Speaker 1: forget his brother Dmitri, though we had that morning only
1:00:51
Speaker 1: a few hours before, so firmly resolved to find him,
1:00:55
Speaker 1: and not to give up doing so, even should he
1:00:58
Speaker 1: be unable to return to the monastery that night, and
1:01:03
Speaker 1: of Chapter thirty seven