After the Monastery and Tikhon the Great Sinner comes out into the world in order to be _the greatest of men_. He is sure that he will be the greatest of men. And in that way he behaves: he is the proudest of the proud and behaves with the greatest haughtiness towards people. The vagueness as to the form of his future greatness coincides perfectly with his youth. But he (and this is cardinal) has _through Tikhon_ got hold of the idea (conviction) that in order to conquer the whole world one must conquer oneself only. Conquer thyself and thou shalt conquer the world. Does not choose a career, but neither has he the time: he begins to watch himself profoundly. But along with this there are also certain contradictions: (1) Gold (amassing) (a family on his hands); amassing money was suggested to him by a usurer, a terrible man, the antithesis of Tikhon. (2) Education (Comte—Atheism—Friends). Education—He is tormented by ideas and philosophy but he masters that which is essential. Suddenly youth and debauchery. A martyr’s act and terrible crimes. Self-renunciation. But out of mad pride he becomes an ascetic and pilgrim. Travels in Russia. (Romance of love. Thirst for humiliation), etc., etc., and so on. (The canvas is rich.) Fallings and risings. Extraordinary man—but what has he done and achieved. _Traits._—Out of pride and infinite haughtiness towards people he becomes meek and charitable to all because he is already higher than all. He wanted to shoot himself (a child was exposed at his door). He ends with establishing a Foundling Hospital and becomes a Haase.[81] Everything is becoming clear. He dies confessing a crime. Footnote 81: F. M. Dostoevsky had evidently in mind the famous Russian doctor and philanthropist Haase. ------------------------------------------------------------------------ STAVROGIN’S MEETING WITH TIKHON BY V. FRICHE ------------------------------------------------------------------------ STAVROGIN’S MEETING WITH TIKHON FROM DOSTOEVSKY’S NOTE-BOOKS