Dostoevsky leads us, we may take it, if not to anarchy, to a sort of Buddhism, or at least _quietism_, and we shall see that in the judgment of the orthodox, this is not his only heresy. He draws us far away from Rome--the Rome of the Encyclicals, I mean--far, too, from worldly codes of honour. “But look here, Prince, are you a man of honour?” cries one of his characters to Prince Myshkin, the hero who best embodied his philosophy until the day when he wrote _The Karamazovs_ and presented to us these angelic creatures, Alyosha and Father Zossima. What then does Dostoevsky exalt as his ideal? The life contemplative? A life wherein man, renouncing reason and will, shall know love alone? Perhaps Dostoevsky would find personal happiness in such an existence, but certainly not man’s higher destiny. As soon as Prince Myshkin, far from his native land, reaches the higher plane, he is urgently impelled to turn his steps homeward, and when young Alyosha confides to Father Zossima his secret aspirations towards ending his days in the monastery, his confessor says to him: “Go hence from this house, thou wilt be of greater use out in the world! Thy brothers have need of thee!”... “_I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from evil._” I notice (and with this remark I come to treat of the demonic element in Dostoevsky’s works) that most translations of the Bible render Jesus’s words “_But deliver them from evil_,” which is not quite accurate. The translations I mean are Protestant versions. Protestantism is inclined to leave out of the reckoning angel and demon alike. By way of experiment I have often asked Protestants if they believed in the Devil, and invariably my question has been received with bewilderment. Then I realized that in most cases this was a question the Protestant had never put to himself. In the end he replied that he did, of course, believe in evil, and when I pressed him, he admitted that in evil he discerned only the absence of good, as in darkness the absence of light. Now, we are here far removed indeed from the Gospel texts which mention time and again a diabolic force, real, present, and defined. “_Deliver them from evil?_”... No! “_Deliver them from the Evil One._” This problem of the Devil occupies, I may say, an important place in Dostoevsky’s work. Some no doubt will see in him a Manichean. We are aware that the great heresiarch, Mani, recognized two principles controlling the universe--the Power of Good and the Power of Evil, equally active, independent, and indispensable, by which belief the Manichean doctrine is directly associated with the teaching of Zarathustra. We observed (and on this point I am bound to insist) how Dostoevsky assigns the Devil’s habitation, not to the baser elements in man, but to the very noblest--the realm of intellect, the seat of reason, although man’s entire being even can become the Archfiend’s dwelling-place and prey.