students used to work; why they were visited by those professors of French literature, of music, of drawing, of dancing; why at certain hours all the three young ladies, with Mademoiselle Linon, drove in the coach to the Tversky boulevard, dressed in their satin cloaks, Dolly in a long one, Natalia in a half-long one, and Kitty in one so short that her shapely legs in tightly-drawn red stockings were visible to all beholders; why it was they had to walk about the Tversky boulevard escorted by a footman with a gold cockade in his hat--all this and much more that was done in their mysterious world he did not understand, but he was sure that everything that was done there was very good, and he was in love precisely with the mystery of the proceedings.
In his student days he had all but been in love with the eldest, Dolly, but she was soon married to Oblonsky. Then he began being in love with the second. He felt, as it were, that he had to be in love with one of the sisters, only he could not quite make out which. But Natalia, too, had hardly made her appearance in the world when she married the diplomat Lvov. Kitty was still a child when Levin left the university. Young Shtcherbatsky went into the navy, was drowned in the Baltic, and Levin's relations with the Shtcherbatskys, in spite of his friendship with Oblonsky, became less intimate. But when early in the winter of this year Levin came to Moscow, after a year in the country, and saw the Shtcherbatskys, he realized which of the three sisters he was indeed destined to love.
One would have thought that nothing could be simpler than for him, a man of good family, rather rich than poor, and thirty-two years old, to make the young Princess Shtcherbatskaya an offer of marriage; in all likelihood he would at once have been looked upon as a good match. But Levin was in love, and so it seemed to him that Kitty was so perfect in every respect that she was a creature far above everything earthly; and that he was a creature so low and so earthly that it could not even be conceived that other people and she herself could regard him as worthy of her.
After spending two months in Moscow in a state of enchantment, seeing Kitty almost every day in society, into which he went so as to meet her, he abruptly decided that it could not be, and went back to the country.
Levin's conviction that it could not be was founded on the idea that in the eyes of her family he was a disadvantageous and worthless match for the charming Kitty, and that Kitty herself could not love him. In her family's eyes he had no ordinary, definite career and position in society, while his contemporaries by this time, when he was thirty-two, were already, one a colonel, and another a professor, another director of a bank and railways, or president of a board like Oblonsky. But he (he knew very well how he must appear to others) was a country gentleman, occupied in breeding cattle, shooting game, and building barns; in other words, a fellow of no ability, who had not turned out well, and who was doing just what, according to the ideas of the world, is done by people fit for nothing else.
The mysterious, enchanting Kitty herself could not love such an ugly person as he conceived himself to be, and, above all, such an ordinary, in no way striking person. Moreover, his attitude to Kitty in the past--the attitude of a grown-up person to a child, arising from his friendship with her brother--seemed to him yet another obstacle to love. An ugly, good-natured man, as he considered himself, might, he supposed, be liked as a friend; but to be loved with such a love as that with which he loved Kitty, one would need to be a handsome and, still more, a distinguished man.
He had heard that women often did care for ugly and ordinary men, but he did not believe it, for he judged by himself, and he could not himself have loved any but beautiful, mysterious, and exceptional women.
But after spending two months alone in the country, he was convinced that this was not one of those passions of which he had had experience in his early youth; that this feeling gave him not an instant's rest; that he could not live without deciding the question, would she or would she not be his wife, and that his despair had arisen only from his own imaginings, that he had no sort of proof that he would be rejected. And he had now come to Moscow with a firm determination to make an offer, and get married if he were accepted. Or...he could not conceive what would become of him if he were rejected.
Chapter 7
On arriving in Moscow by a morning train, Levin had put up at the house of his elder half-brother, Koznishev. After changing his clothes he went down to his brother's study, intending to talk to him at once about the object of his visit, and to ask his advice; but his brother was not alone. With him there was a well-known professor of philosophy, who had come from Harkov expressly to clear up a difference that had arisen between them on a very important philosophical question. The professor was carrying on a hot crusade against materialists. Sergey Koznishev had been following this crusade with interest, and after reading the professor's last article, he had written him a letter stating his objections. He accused the professor of making too great concessions to the materialists. And the professor had promptly appeared to argue the matter out. The point in discussion was the question then in vogue: Is there a line to be drawn between psychological and physiological phenomena in man? and if so, where?
Sergey Ivanovitch met his brother with the smile of chilly friendliness he always had for everyone, and introducing him to the professor, went on with the conversation.
A little man in spectacles, with a narrow forehead, tore himself from the discussion for an instant to greet Levin, and then went on talking without paying any further attention to him. Levin sat down to wait till the professor should go, but he soon began to get interested in the subject under discussion.
Levin had come across the magazine articles about which they were disputing, and had read them, interested in them as a development of the first principles of science, familiar to him as a natural science student at the university. But he had never connected these scientific deductions as to the origin of man as an animal, as to reflex action, biology, and sociology, with those questions as to the meaning of life and death to himself, which had of late been more and more often in his mind.
As he listened to his brother's argument with the professor, he noticed that they connected these scientific questions with those spiritual problems, that at times they almost touched on the latter; but every time they were close upon what seemed to him the chief point, they promptly beat a hasty retreat, and plunged again into a sea of subtle distinctions, reservations, quotations, allusions, and appeals to authorities, and it was with difficulty that he understood what they were talking about.
'I cannot admit it,' said Sergey Ivanovitch, with his habitual clearness, precision of expression, and elegance of phrase. 'I cannot in any case agree with Keiss that my whole conception of the external world has been derived from perceptions. The most fundamental idea, the idea of existence, has not been received by me through sensation; indeed, there is no special sense-organ for the transmission of such an idea.'
'Yes, but they--Wurt, and Knaust, and Pripasov--would answer that your consciousness of existence is derived from the conjunction of all your sensations, that that consciousness of existence is the result of your sensations. Wurt, indeed, says plainly that, assuming there are no sensations, it follows that there is no idea of existence.'
'I maintain the contrary,' began Sergey Ivanovitch.
But here it seemed to Levin that just as they were close upon the real point of the matter, they were again retreating, and he made up his mind to put a question to the professor.
'According to that, if my senses are annihilated, if my body is dead, I can have no existence of any sort?' he
