that sense I speak of their right to crime in my article (you remember it began with the legal question). There's no need for such anxiety, however; the masses will scarcely ever admit this right, they punish them or hang them (more or less), and in doing so fulfil quite justly their conservative vocation. But the same masses set these criminals on a pedestal in the next generation and worship them (more or less). The first category is always the man of the present, the second the man of the future. The first preserve the world and people it, the second move the world and lead it to its goal. Each class has an equal right to exist. In fact, all have equal rights with me—and vive la guerre éternelle—till the New Jerusalem, of course!"
"Then you believe in the New Jerusalem, do you?"
"I do," Raskolnikov answered firmly; as he said these words and during the whole preceding tirade he kept his eyes on one spot on the carpet.
"And . . . and do you believe in God? Excuse my curiosity."
"I do," repeated Raskolnikov, raising his eyes to Porfiry.
"And . . . do you believe in Lazarus' rising from the dead?"
"I . . . I do. Why do you ask all this?"
"You believe it literally?"
"Literally."
"You don't say so. . . . I asked from curiosity. Excuse me. But let us go back to the question; they are not always executed. Some, on the contrary . . ."
"Triumph in their lifetime? Oh, yes, some attain their ends in this life, and then . . ."
"They begin executing other people?"
"If it's necessary; indeed, for the most part they do. Your remark is very witty."
"Thank you. But tell me this: how do you distinguish those extraordinary people from the ordinary ones? Are there signs at their birth? I feel there ought to be more exactitude, more external definition. Excuse the natural anxiety of a practical law-abiding citizen, but couldn't they adopt a special uniform, for instance, couldn't they wear something, be branded in some way? For you know if con-
