The Brothers Karamazov

And he suddenly retreated, this time finally. Alyosha went towards the monastery.

“What? I shall never see him again! What is he saying?” he wondered wildly. “Why, I shall certainly see him to-morrow. I shall look him up. I shall make a point of it. What does he mean?”

He went round the monastery, and crossed the pine-wood to the hermitage. The door was opened to him, though no one was admitted at that hour. There was a tremor in his heart as he went into Father Zossima's cell.

“Why, why, had he gone forth? Why had he sent him into the world? Here was peace. Here was holiness. But there was confusion, there was darkness in which one lost one's way and went astray at once…”

In the cell he found the novice Porfiry and Father Païssy, who came every hour to inquire after Father Zossima. Alyosha learnt with alarm that he was getting worse and worse. Even his usual discourse with the brothers could not take place that day. As a rule every evening after service the monks flocked into Father Zossima's cell, and all confessed aloud their sins of the day, their sinful thoughts and temptations; even their disputes, if there had been any. Some confessed kneeling. The elder absolved, reconciled, exhorted, imposed penance, blessed, and dismissed them. It was against this general “confession” that the opponents of “elders” protested, maintaining that it was a profanation of the sacrament of confession, almost a sacrilege, though this was quite a different thing. They even represented to the diocesan authorities that such confessions attained no good object, but actually to a large extent led to sin and temptation. Many of the brothers disliked going to the elder, and went against their own will because every one went, and for fear they should be accused of pride and rebellious ideas. People said that some of the monks agreed beforehand, saying, “I'll confess I lost my temper with you this morning, and you confirm it,” simply in order to have something to say. Alyosha knew that this actually happened sometimes. He knew, too, that there were among the monks some who deeply resented the fact that letters from relations were habitually taken to the elder, to be opened and read by him before those to whom they were addressed.

It was assumed, of course, that all this was done freely, and in good faith, by way of voluntary submission and salutary guidance. But, in fact, there was sometimes no little insincerity, and much that was false and strained in this practice. Yet the older and more experienced of the monks adhered to their opinion, arguing that “for those who have come within these walls sincerely seeking salvation, such obedience and sacrifice will certainly be salutary and of great benefit; those, on the other hand, who find it irksome, and repine, are no true monks, and have made a mistake in entering the monastery – their proper place is in the world. Even in the temple one cannot be safe from sin and the devil. So it was no good taking it too much into account.”

“He is weaker, a drowsiness has come over him,” Father Païssy whispered to Alyosha, as he blessed him. “It's difficult to rouse him. And he must not be roused. He waked up for five minutes, sent his blessing to the brothers, and begged their prayers for him at night. He intends to take the sacrament again in the morning. He remembered you, Alexey. He asked whether you had gone away, and was told that you were in the town. ‘I blessed him for that work,’ he said, ‘his place is there, not here, for awhile.’ Those were his words about you. He remembered you lovingly, with anxiety; do you understand how he honored you? But how is it that he has decided that you shall spend some time in the world? He must have foreseen something in your destiny! Understand, Alexey, that if you return to the world, it must be to do the duty laid upon you by your elder, and not for frivolous vanity and worldly pleasures.”

Father Païssy went out. Alyosha had no doubt that Father Zossima was dying, though he might live another day or two. Alyosha firmly and ardently resolved that in spite of his promises to his father, the Hohlakovs, and Katerina Ivanovna, he would not leave the monastery next day, but would remain with his elder to the end. His heart glowed with love, and he reproached himself bitterly for having been able for one instant to forget him whom he had left in the monastery on his deathbed, and whom he honored above every one in the world. He went into Father Zossima's bedroom, knelt down, and bowed to the ground before the elder, who slept quietly without stirring, with regular, hardly audible breathing and a peaceful face.

Alyosha returned to the other room, where Father Zossima had received his guests in the morning. Taking off his boots, he lay down on the hard, narrow, leathern sofa, which he had long used as a bed, bringing nothing but a pillow. The mattress, about which his father had shouted to him that morning, he had long forgotten to lie on. He took off his cassock, which he used as a covering. But before going to bed, he fell on his knees and prayed a long time. In his fervent prayer he did not beseech God to lighten his darkness but only thirsted for the joyous emotion, which always visited his soul after the praise and adoration, of which his evening prayer usually consisted. That joy always brought him light untroubled sleep. As he was praying, he suddenly felt in his pocket the little pink note the servant had handed him as he left Katerina Ivanovna's. He was disturbed, but finished his prayer. Then, after some hesitation, he opened the envelope. In it was a letter to him, signed by Lise, the young daughter of Madame Hohlakov, who had laughed at him before the elder in the morning.

“Alexey Fyodorovitch,” she wrote, “I am writing to you without any one's knowledge, even mamma's, and I know how wrong it is. But I cannot live without telling you the feeling that has sprung up in my heart, and this no one but us two must know for a time. But how am I to say what I want so much to tell you? Paper, they say, does not blush, but I assure you it's not true and that it's blushing just as I am now, all over. Dear Alyosha, I love you, I've loved you from my childhood, since our Moscow days, when you were very different from what you are now, and I shall love you all my life. My heart has chosen you, to unite our lives, and pass them together till our old age. Of course, on condition that you will leave the monastery. As for our age we will wait for the time fixed by the law. By that time I shall certainly be quite strong, I shall be walking and dancing. There can be no doubt of that.

“You see how I've thought of everything. There's only one thing I can't imagine: what you'll think of me when you read this. I'm always laughing and being naughty. I made you angry this morning, but I assure you before I took up my pen, I prayed before the Image of the Mother of God, and now I'm praying, and almost crying.

“My secret is in your hands. When you come to-morrow, I don't know how I shall look at you. Ah, Alexey Fyodorovitch, what if I can't restrain myself like a silly and laugh when I look at you as I did to-day. You'll think I'm a nasty girl making fun of you, and you won't believe my letter. And so I beg you, dear one, if you've any pity for me, when you come to-morrow, don't look me straight in the face, for if I meet your eyes, it will be sure to make me laugh, especially as you'll be in that long gown. I feel cold all over when I think of it, so when you come, don't look at me at all for a time, look at mamma or at the window…

“Here I've written you a love-letter. Oh, dear, what have I done? Alyosha, don't despise me, and if I've done something very horrid and wounded you, forgive me. Now the secret of my reputation, ruined perhaps for ever, is in your hands.

“I shall certainly cry to-day. Good-by till our meeting, our awful meeting. – Lise.

“P.S. – Alyosha! You must, must, must come! – Lise.”

Alyosha read the note in amazement, read it through twice, thought a little, and suddenly laughed a soft, sweet laugh. He started. That laugh seemed to him sinful. But a minute later he laughed again just as softly and happily. He slowly replaced the note in the envelope, crossed himself and lay down. The agitation in his heart passed at once. “God, have mercy upon all of them, have all these unhappy and turbulent souls in Thy keeping, and set them in the right path. All ways are Thine. Save them according to Thy wisdom. Thou art love. Thou wilt send joy to all!” Alyosha murmured, crossing himself, and falling into peaceful sleep.

Part II

Book IV. Lacerations

Chapter I. Father Ferapont

Alyosha was roused early, before daybreak. Father Zossima woke up feeling very weak, though he wanted to get out of bed and sit up in a chair. His mind was quite clear; his face looked very tired, yet bright and almost joyful. It wore an expression of gayety, kindness and cordiality. “Maybe I shall not live through the coming day,” he said to Alyosha. Then he desired to confess and take the sacrament at once. He always confessed to Father Païssy. After taking the communion, the service of extreme unction followed. The monks assembled and the cell was gradually filled up by the inmates of the hermitage. Meantime it was daylight. People began coming from the monastery. After the service was over the elder desired to kiss and take leave of every one. As the cell was so small the earlier visitors withdrew to make room for others. Alyosha stood beside the elder, who was seated again in his arm-chair. He talked as much as he could. Though his voice was weak, it was fairly steady.

“I've been teaching you so many years, and therefore I've been talking aloud so many years, that I've got into the habit of talking, and so much so that it's almost more difficult for me to hold my tongue than to talk, even now, in spite of my weakness, dear Fathers and brothers,” he jested, looking with emotion at the group round him.

Alyosha remembered afterwards something of what he said to them. But though he spoke out distinctly and his voice was fairly steady, his speech was somewhat disconnected. He spoke of many things, he seemed anxious before the moment of death to say everything he had not said in his life, and not simply for the sake of instructing them, but as though thirsting to share with all men and all creation his joy and ecstasy, and once more in his life to open his whole heart.

“Love one another, Fathers,” said Father Zossima, as far as Alyosha could remember afterwards. “Love God's people. Because we have come here and shut ourselves within these walls, we are no holier than those that are outside, but on the contrary, from the very fact of coming here, each of us has confessed to himself that he is worse than others, than all men on earth… And the longer the monk lives in his seclusion, the more keenly he must recognize that. Else he would have had no reason to come here. When he realizes that he is not only worse than others, but that he is responsible to all men for all and everything, for all human sins, national and individual, only then the aim of our seclusion is attained. For know, dear ones, that every one of us is undoubtedly responsible for all men and everything on earth, not merely through the general sinfulness of creation, but each one personally for all mankind and every individual man. This knowledge is the crown of life for the monk and for every man. For monks are not a special sort of men, but only what all men ought to be. Only through that knowledge, our heart grows soft with infinite, universal, inexhaustible love. Then every one of you will have the power to win over the whole world by love and to wash away the sins of the world with your tears… Each of you keep watch over your heart and confess your sins to yourself unceasingly. Be not afraid of your sins, even when perceiving them, if only there be penitence, but make no conditions with God. Again I say, Be not proud. Be proud neither to the little nor to the great. Hate not those who reject you, who insult you, who abuse and slander you. Hate not the atheists, the teachers of evil, the materialists – and I mean not only the good ones – for there are many good ones among them, especially in our day – hate not even the wicked ones. Remember them in your prayers thus: Save, O Lord, all those who have none to pray for them, save too all those who will not pray. And add: it is not in pride that I make this prayer, O Lord, for I am lower than all men… Love God's people, let not strangers draw away the flock, for if you slumber in your slothfulness and disdainful pride, or worse still, in covetousness, they will come from all sides and draw away your flock. Expound the Gospel to the people unceasingly … be not extortionate… Do not love gold and silver, do not hoard them… Have faith. Cling to the banner and raise it on high.”

But the elder spoke more disconnectedly than Alyosha reported his words afterwards. Sometimes he broke off altogether, as though to take breath, and recover his strength, but he was in a sort of ecstasy. They heard him with emotion, though many wondered at his words and found them obscure… Afterwards all remembered those words.

When Alyosha happened for a moment to leave the cell, he was struck by the general excitement and suspense in the monks who were crowding about it. This anticipation showed itself in some by anxiety, in others by devout solemnity. All were expecting that some marvel would happen immediately after the elder's death. Their suspense was, from one point of view, almost frivolous, but even the most austere of the monks were affected by it. Father Païssy's face looked the gravest of all.

Alyosha was mysteriously summoned by a monk to see Rakitin, who had arrived from town with a singular letter for him from Madame Hohlakov. In it she informed Alyosha of a strange and very opportune incident. It appeared that among the women who had come on the previous day to receive Father Zossima's blessing, there had been an old woman from the town, a sergeant's widow, called Prohorovna. She had inquired whether she might pray for the rest of the soul of her son, Vassenka, who had gone to Irkutsk, and had sent her no news for over a year. To which Father Zossima had answered sternly, forbidding her to do so, and saying that to pray for the living as though they were dead was a kind of sorcery. He afterwards forgave her on account of her ignorance, and added, “as though reading the book of the future” (this was Madame Hohlakov's expression), words of comfort: “that her son Vassya was certainly alive and he would either come himself very shortly or send a letter, and that she was to go home and expect him.” And “Would you believe it?” exclaimed Madame Hohlakov enthusiastically, “the prophecy has been fulfilled literally indeed, and more than that.” Scarcely had the old woman reached home when they gave her a letter from Siberia which had been awaiting her. But that was not all; in the letter written on the road from Ekaterinenburg, Vassya informed his mother that he was returning to Russia with an official, and that three weeks after her receiving the letter he hoped “to embrace his mother.”

Madame Hohlakov warmly entreated Alyosha to report this new “miracle of prediction” to the Superior and all the brotherhood. “All, all, ought to know of it!” she concluded. The letter had been written in haste, the excitement of the writer was apparent in every line of it. But Alyosha had no need to tell the monks, for all knew of it already. Rakitin had commissioned the monk who brought his message “to inform most respectfully his reverence Father Païssy, that he, Rakitin, has a matter to speak of with him, of such gravity that he dare not defer it for a moment, and humbly begs forgiveness for his presumption.” As the monk had given the message to Father Païssy before that to Alyosha, the latter found after reading the letter, there was nothing left for him to do but to hand it to Father Païssy in confirmation of the story.

And even that austere and cautious man, though he frowned as he read the news of the “miracle,” could not completely restrain some inner emotion. His eyes gleamed, and a grave and solemn smile came into his lips.

“We shall see greater things!” broke from him.

“We shall see greater things, greater things yet!” the monks around repeated.

But Father Païssy, frowning again, begged all of them, at least for a time, not to speak of the matter “till it be more fully confirmed, seeing there is so much credulity among those of this world, and indeed this might well have chanced naturally,” he added, prudently, as it were to satisfy his conscience, though scarcely believing his own disavowal, a fact his listeners very clearly perceived.

Within the hour the “miracle” was of course known to the whole monastery, and many visitors who had come for the mass. No one seemed more impressed by it than the monk who had come the day before from St. Sylvester, from the little monastery of Obdorsk in the far North. It was he who had been standing near Madame Hohlakov the previous day and had asked Father Zossima earnestly, referring to the “healing” of the lady's daughter, “How can you presume to do such things?”

He was now somewhat puzzled and did not know whom to believe. The evening before he had visited Father Ferapont in his cell apart, behind the apiary, and had been greatly impressed and overawed by the visit. This Father Ferapont was that aged monk so devout in fasting and observing silence who has been mentioned already, as antagonistic to Father Zossima and the whole institution of “elders,” which he regarded as a pernicious and frivolous innovation. He was a very formidable opponent, although from his practice of silence he scarcely spoke a word to any one. What made him formidable was that a number of monks fully shared his feeling, and many of the visitors looked upon him as a great saint and ascetic, although they had no doubt that he was crazy. But it was just his craziness attracted them.

Father Ferapont never went to see the elder. Though he lived in the hermitage they did not worry him to keep its regulations, and this too because he behaved as though he were crazy. He was seventy-five or more, and he lived in a corner beyond the apiary in an old decaying wooden cell which had been built long ago for another great ascetic, Father Iona, who had lived to be a hundred and five, and of whose saintly doings many curious stories were still extant in the monastery and the neighborhood.

Father Ferapont had succeeded in getting himself installed in this same solitary cell seven years previously. It was simply a peasant's hut, though it looked like a chapel, for it contained an extraordinary number of ikons with lamps perpetually burning before them – which men brought to the monastery as offerings to God. Father Ferapont had been appointed to look after them and keep the lamps burning. It was said (and indeed it was true) that he ate only two pounds of bread in three days. The beekeeper, who lived close by the apiary, used to bring him the bread every three days, and even to this man who waited upon him, Father Ferapont rarely uttered a word. The four pounds of bread, together with the sacrament bread, regularly sent him on Sundays after the late mass by the Father Superior, made up his weekly rations. The water in his jug was changed every day. He rarely appeared at mass. Visitors who came to do him homage saw him sometimes kneeling all day long at prayer without looking round. If he addressed them, he was brief, abrupt, strange, and almost always rude. On very rare occasions, however, he would talk to visitors, but for the most part he would utter some one strange saying which was a complete riddle, and no entreaties would induce him to pronounce a word in explanation. He was not a priest, but a simple monk. There was a strange belief, chiefly however among the most ignorant, that Father Ferapont had communication with heavenly spirits and would only converse with them, and so was silent with men.

The monk from Obdorsk, having been directed to the apiary by the beekeeper, who was also a very silent and surly monk, went to the corner where Father Ferapont's cell stood. “Maybe he will speak as you are a stranger and maybe you'll get nothing out of him,” the beekeeper had warned him. The monk, as he related afterwards, approached in the utmost apprehension. It was rather late in the evening. Father Ferapont was sitting at the door of his cell on a low bench. A huge old elm was lightly rustling overhead. There was an evening freshness in the air. The monk from Obdorsk bowed down before the saint and asked his blessing.

“Do you want me to bow down to you, monk?” said Father Ferapont. “Get up!”

The monk got up.

“Blessing, be blessed! Sit beside me. Where have you come from?”

What most struck the poor monk was the fact that in spite of his strict fasting and great age, Father Ferapont still looked a vigorous old man. He was tall, held himself erect, and had a thin, but fresh and healthy face. There was no doubt he still had considerable strength. He was of athletic build. In spite of his great age he was not even quite gray, and still had very thick hair and a full beard, both of which had once been black. His eyes were gray, large and luminous, but strikingly prominent. He spoke with a broad accent. He was dressed in a peasant's long reddish coat of coarse convict cloth (as it used to be called) and had a stout rope round his waist. His throat and chest were bare. Beneath his coat, his shirt of the coarsest linen showed almost black with dirt, not having been changed for months. They said that he wore irons weighing thirty pounds under his coat. His stockingless feet were thrust in old slippers almost dropping to pieces.

“From the little Obdorsk monastery, from St. Sylvester,” the monk answered humbly, whilst his keen and inquisitive, but rather frightened little eyes kept watch on the hermit.

“I have been at your Sylvester's. I used to stay there. Is Sylvester well?”

The monk hesitated.

“You are a senseless lot! How do you keep the fasts?”

“Our dietary is according to the ancient conventual rules. During Lent there are no meals provided for Monday, Wednesday, and Friday. For Tuesday and Thursday we have white bread, stewed fruit with honey, wild berries, or salt cabbage and wholemeal stirabout. On Saturday white cabbage soup, noodles with peas, kasha, all with hemp oil. On weekdays we have dried fish and kasha with the cabbage soup. From Monday till Saturday evening, six whole days in Holy Week, nothing is cooked, and we have only bread and water, and that sparingly; if possible not taking food every day, just the same as is ordered for first week in Lent. On Good Friday nothing is eaten. In the same way on the Saturday we have to fast till three o'clock, and then take a little bread and water and drink a single cup of wine. On Holy Thursday we drink wine and have something cooked without oil or not cooked at all, inasmuch as the Laodicean council lays down for Holy Thursday: ‘It is unseemly by remitting the fast on the Holy Thursday to dishonor the whole of Lent!’ This is how we keep the fast. But what is that compared with you, holy Father,” added the monk, growing more confident, “for all the year round, even at Easter, you take nothing but bread and water, and what we should eat in two days lasts you full seven. It's truly marvelous – your great abstinence.”

“And mushrooms?” asked Father Ferapont, suddenly.

“Mushrooms?” repeated the surprised monk.

“Yes. I can give up their bread, not needing it at all, and go away into the forest and live there on the mushrooms or the berries, but they can't give up their bread here, wherefore they are in bondage to the devil. Nowadays the unclean deny that there is need of such fasting. Haughty and unclean is their judgment.”

“Och, true,” sighed the monk.

“And have you seen devils among them?” asked Ferapont.