We further read: “_The cistern contains: the fountain overflows_,” and “_The tigers of wrath are wiser than the horses of instruction_.” And the formula which introduces his _Marriage of Heaven and Hell_ seems to have been appropriated all unconsciously by Dostoevsky: “_Without Contraries is no progression. Attraction and Repulsion, Reason and Energy, Love and Hate, are necessary to human existence._” “_These two classes of men are always upon earth, and they should be enemies: whoever tries to reconcile them seeks to destroy existence._” Allow me to add to Blake’s proverbs two of my own invention: “_Fine feelings are the stuff that bad literature is made on_,” and “_The Fiend is a party to every work of art_.” Yes, of a truth, every work of art is a _Marriage of Heaven and Hell_, and William Blake tells us: “_The reason Milton wrote in fetters when he wrote of Angels and God, and at liberty when of Devils and Hell, is because he was a true Poet, and of the Devil’s party without knowing it._” Dostoevsky was tormented his life long by his horror of evil and by his sense of its inevitability. By evil I mean suffering also. I think of him when I read the parable of the man which sowed good seed in his field, but while men slept his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.... And the servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay: lest while ye gather up the tares, ye root up also the wheat with them. Let them both grow together until the harvest. Two years ago, in neutral territory, I met Walther Rathenau. He spent two days with me, I remember, and I questioned him on the events of the time, seeking in particular his opinion of Bolshevism and the Russian Revolution. His answer was that naturally he suffered at the horrible abominations practised by the revolutionaries. “But, believe me,” he added, “a nation learns to know itself, as a man his own soul, only by passing through the depths of suffering and the abyss of sin.... And America has not yet gained a soul because she refuses to accept sin and suffering.” Now you know my grounds for saying, when we saw Father Zossima kneel before Dmitri and Raskolnikov before Sonia, that they were humbling themselves, not merely before suffering, but before sin. Let us make no mistake as regards what was in Dostoevsky’s mind. I repeat that even though he clearly formulates the problem of the _superman_ which insidiously reappears in each of his works, we witness the glorious vindication of none but Gospel truths. Dostoevsky perceives and imagines salvation only in the individual’s renunciation of self; but, on the other hand, he gives us to understand that man is never nearer God than in his extremity of anguish. Then and not till then does he cry: “_Lord, to whom shall we go? Thou hast the words of eternal life._”