Previously in the ​​Dostoevsky for Parents and Children series:

Varenka's Memoirs (from the novel Poor Folk, 1846 [1883, 1887, 1897, DPC I])

An Honest Thief (from Stories of a Man of Experience, 1848 [suggested by the Introduction to the 1897 anthology, DPC V])

Nellie's Story (from the novel The Insulted and Injured, 1861 [1883, 1887, DPC VI])

Marie's Story (from the novel The Idiot, 1868 [suggested by Anna Dostoevskaya in correspondence pertaining to the 1897 anthology, DPC X])

At The Select Boarding School (from the novel The Adolescent, 1875 [1883, 1897, DPC II])

The Merchant's Story (from the novel The Adolescent, 1875 [1897, DPC IV])

A Little Boy at Christ's Christmas Tree (from The Diary Of A Writer, January 1876 [1883, 1897, DPC VII])

The Peasant Marey (from The Diary Of A Writer, February 1876 [1883, 1897, DPC III])

A Centenarian (from The Diary Of A Writer, March 1876 [1883, 1897, DPC VIII])

Foma Danilov - The Russian Hero Tortured to Death (from The Diary Of A Writer, 1877 [1883, 1897, DPC IX])

From the novel The Brothers Karamazov (1881, [1883, 1897, DPC XI] - enlarged selection)

       a) Alyosha

       b) Obedience. Elder Zossima

       c) Peasant Women Who Have Faith

       d) The Duel - Recollections and Exhortations of Elder Zossima, part I

{In square brackets we indicate the original Anna Grigorievna Dostoevskaya anthologies in which each story appeared, followed by its order of posting in the present Dostoevsky for Parents and Children (DPC) collection. Thus [1883, 1897, DPC II] means the story appeared in the first (1883) and third (1897), but not in the second (1887) Anna Dostoevskaya anthology, and as the second in this series of postings. Please find here our brief introduction to the original Dostoevsky for Children anthologies, and to this English online version.}

--//--

'The stone the builders rejected has become the cornerstone'

'At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven'

'Prayer is an education ... Brothers, love is a teacher; but one must know how to acquire it, for it is hard to acquire, it is dearly bought, it is won slowly by long labor.' (Elder Zossima, in Dostoevsky's The Brothers Karamazov)

Precious few comments, even by otherwise close readers, find the space to notice the prayer to the Mother of God, before her icon, of the main man of prayer in The Brothers Karamazov, and indeed, perhaps in all of Dostoevsky's work.[1]

Even though all crimes averted in the novel are averted by prayer. By Dimitri's own assessment, such was the case of both his two potential parricides (that were almost, but not actually committed, against Fyodor Pavlovich and Grigory, Dimitri's natural and moral fathers, respectively).

But the swiftest and most effective tamer of criminals is, of course, revealed directly by the Elder himself, in the story of  his first spiritual son, the mysterious visitor Mikhail - his Raskolnikov and Rogojin, all in one, to whom the young Zinovy (later Elder Zossima) is Sonia and Myshkin, all in one.

And this tamer is revealed in the salvific prayer of Zinovy/Zossima, at the critical time that would otherwise have been that of the taking of his life: the Mother of God.[2, 3]  The Protection (Pokrov) of the Most Holy Mother of God.

Indeed, the Protection of the Mother of God, in The Brothers Karamazov, is far from being confined to wise (prayerful) natural mothers and sons. Although it is that, too, as we have already seen. But the central case, as also previously intimated, is the case of the Mother-of-God-oriented wise Elders,  and of their spiritual sons, at their school of prayer.[4]

The Protection of the Mother of God is all over The Brothers Karamazov: in Heaven (The Wedding in Cana) and Hell (Ivan's "Journey of the Mother of God..."). In the "social mission" of the Church ("like a tender, loving mother, [she] holds aloof from active punishment herself, as the [convicted] sinner is too severely punished already by the civil law, and there must be at least some one to have pity on him"), as in the heartfelt prayer of Elder Zossima for the salvation of the criminal Mikhail, that becomes the salvation of his own life.

And the salvation of both him and his first spiritual son, each in his own way, from the world of distractions and temptations, that repels the Grace filled tears of repentance, and the abiding joy that is hidden in the Cross.

Yes! In today's memorable opening section, Dostoevsky lifts, for a quick instant, the "rosy" veil that he otherwise seems to have so successfully thrown on his story, to make it palatable for worldly "Petrashevites" of all persuasions, and for other radical Westernizers to bite his Karamazovian hook.[5] The jury is still out, debating whether we can forgive him for that.[6]

In the meantime, we cannot but ask ourselves: might the lives of old Fyodor Pavlovich Karamazov, and of his bastard parricide and suicidal son, Smerdyakov, also have been spared, had the fictional Elder Zossima remained truer to the experience of his younger self? Had he kept Alyosha in the monastery, in quietly sustained heartfelt prayer to the Mother of God, for his much tempted brothers, father, and all their ailing world?

Met. Anthony Khrapovisky essentially suggests as much, when he writes that Dostoevsky must have actually thought of Alyosha as remaining in the monastery, but for a poetic licence in view of his unprepared readers. He might, perhaps, have only added that, while the co-suffering love that is our author's main theme is, of course, Christ-filled love, found not in the legalistic-retributive West, but in St. Isaac the Syrian and those with him, the practical path for both the Russian people and the Hesychastic Oecumene, has always been that of close communion with the Bogoroditse, and of the acquisition of her motherly love. And Dostoevsky felt this.

Last but not least, perhaps even Alyosha's angelic face (that so many characters in the story seem to notice) was pointing to the path of being 'like the angels in heaven'. If so, it was also pointing to the path of the Mother of God, the height of monastic and hesychast spirituality, according to the Eastern Orthodox tradition.

We can only guess what iconic fragrance might the Cana of Galilee Wedding have evoked, had the more real elder envisioned by Met. Anthony been allowed to  guide Alyosha on the path of his angelic calling to the end, for his own benefit, and that of his kin...

P.S. With our potentially interested English-speaking readers in view, we include here a brief outline of the ToC of our (God willing) forthcoming Romanian printed edition of Dostoevsky for Parents and Children. We have tried to organize it so as to minimize the editorial interventions. It suggests our interpretation, while hopefully preserving both the spirit and the freedoms suggested by Anna Dostoevskaya and her editorial associates' approach to the three different but related original versions of the book (see the opening of this series for references). A second Romanian volume should complete the integral of the short pieces and excerpts included or suggested by the Dostoevskys and their collaborators for this inspiring editorial project.

Dostoevsky for Parents and Children

Table of Contents of the forthcoming Romanian edition (outline)

I. Icons of Wise (Spiritual) Motherhood

• Sophia Dolgoruky
• Marey
• A Centenarian

II. The Struggles (Podvig) of Wise Motherhood

• Merchant Skotoboinikov
• Nellie
• Christmas Tree

III. The Mystery of Friendship

• Varenka
• A Honest Thief
• Marie

IV. The Protection of the Mother of God

• Alyosha
• Elder Zossima
• Iliusha

Notes (for in depth seekers, esp.:)

[1] A good summary of what may still be the dominant reading among academic scholars is given by Jefferson Gatrall, in a pioneering paper, revealing the inherently important distinction between paintings (described in Dostoevsky) and icons (not described by Dostoevsky, though perhaps this silence needs to be interpreted in the larger context of his other reverent understatements and silences, as indicating not so much something missing, but something quasi-unspeakable, an eminently effective, yet apophatic presence, awaiting, so to speak, the rediscovery of the Palamite vocabulary to be properly approached). Concerning our present subject, however, Gatrall writes: '[Sophie] Ollivier's generalization that "only women pray before the icons in Dostoevsky's works"... seems to hold for all of Dostoevsky's works except House of the Dead, in which even hardened criminals at times pause to pray before icons on barracks walls...' ("THE ICON IN THE PICTURE: REFRAMING THE QUESTION OF DOSTOEVSKY'S MODERNIST ICONOGRAPHY", 2004, n. 17, italics added. Gatrall's title, as we understand it, seems to connote the supposedly all absorbing power of Dostoevsky's literary-poetic, secular "iconography", but this need not detain us here.) We cannot here begin to measure how the retrieving of Elder Zossima's prayer before the icon of the Mother of God could refine and/or reshape the otherwise outstanding readings of either Gatrall or Ollivier ("Icons in Dostoevsky's Works", 2001), and other equally remarkable ones. But those wishing to do so may find it relevant to also review some of our previous notes.

[2] No less spectacularly and importantly, in Dostoevsky, the Mother of God and her closest followers (those who achieve a sufficient measure of inner communion with her, by means of sustained prayer to her and the veneration of her icon), are the tamers, if not directly of the angry, ever offended, and "rationally" vengeful Western God, at least of his images and likenesses, the Dostoevskian "demons". Like the Western God, they are impostors ("false Dmitris", as someone previously deceived by one of "the demons" suggests, in the homonymous novel - someone close to the Mother of God, but presumably not as close as not to be deceived in the first place). The implied parallel between the equally split personalities of the "perfect" worldly criminal Mikhail and the speculative Ivan mirrors that between "perfect" worldliness and "demonic" rationalism, as likenesses of the Western God. Both, aspects of the Western disease, in need of the same cure, from a Dostoevskian perspective. Cf. esp. Met. Anthony Khrapovitsky.  Our readers will notice that, at the heart of Zossima's approach, co-suffering love - the cure for all those who will be cured - is organically bound with prayer to the Mother of God: "I fell on my knees before the ikon and wept for him before the Holy Mother of God, our swift defender and helper."

[3] The already mentioned inspiring work of Diane Oenning Thompson is one of the precious few that does actually note the Elder's prayer before the icon of the Mother of God. However, it seems to relegate it to a secondary status, making the prayer of Alyosha's natural mother, Sophia, the central case. Thus, we feel, it unfortunately reverses the natural and Dostoevskian order. Which, it seems to us, is not chronological, or merely natural, but qualitative in a higher sense. Such reversal, we fear, actually deemphasizes the true value of both spiritual eldership and natural motherhood in Dostoevsky's world.

[4] Prince Myshkin also belonged to that School: "Exactly as is a mother’s joy when her baby smiles for the first time into her eyes, so is God’s joy when one of His children turns and prays to Him for the first time, with all his heart!"  (The Idiot) Unlike Zossima, however, as we have briefly discussed, the Prince may have occasioned grievous misunderstanding, perhaps for his not treading the angelic path of the Mother of God to the end.

[5] "Keep thy mind in the hell of fallen human nature, and always rejoice, in the Risen Christ", as we have previously tried to summarize it, in the light of life and teaching of the Peasant-Hesychast Saint Silouan.

[6] Cf. Caryl Emerson, 'Zosima's “Mysterious Visitor”: Again Bakhtin on Dostoevsky, and Dostoevsky on Heaven and Hell' (2004)

***

F.M. Dostoevsky

The Protection of the Mother of God - Recollections and Exhortations of Elder Zossima, part II

(From The Brothers Karamazov, 1881, books VI-VII. Translation by Constance Garnett. Russian original here.)

(d) The Mysterious Visitor

He had long been an official in the town; he was in a prominent position, respected by all, rich and had a reputation for benevolence. He subscribed considerable sums to the almshouse and the orphan asylum; he was very charitable, too, in secret, a fact which only became known after his death. He was a man of about fifty, almost stern in appearance and not much given to conversation. He had been married about ten years and his wife, who was still young, had borne him three children. Well, I was sitting alone in my room the following evening, when my door suddenly opened and this gentleman walked in.

I must mention, by the way, that I was no longer living in my former quarters. As soon as I resigned my commission, I took rooms with an old lady, the widow of a government clerk. My landlady’s servant waited upon me, for I had moved into her rooms simply because on my return from the duel I had sent Afanasy back to the regiment, as I felt ashamed to look him in the face after my last interview with him. So prone is the man of the world to be ashamed of any righteous action.

“I have,” said my visitor, “with great interest listened to you speaking in different houses the last few days and I wanted at last to make your personal acquaintance, so as to talk to you more intimately. Can you, dear sir, grant me this favor?”

“I can, with the greatest pleasure, and I shall look upon it as an honor.” I said this, though I felt almost dismayed, so greatly was I impressed from the first moment by the appearance of this man. For though other people had listened to me with interest and attention, no one had come to me before with such a serious, stern and concentrated expression. And now he had come to see me in my own rooms. He sat down.

“You are, I see, a man of great strength of character,” he said; “as you have dared to serve the truth, even when by doing so you risked incurring the contempt of all.”

“Your praise is, perhaps, excessive,” I replied.

“No, it’s not excessive,” he answered; “believe me, such a course of action is far more difficult than you think. It is that which has impressed me, and it is only on that account that I have come to you,” he continued. “Tell me, please, that is if you are not annoyed by my perhaps unseemly curiosity, what were your exact sensations, if you can recall them, at the moment when you made up your mind to ask forgiveness at the duel. Do not think my question frivolous; on the contrary, I have in asking the question a secret motive of my own, which I will perhaps explain to you later on, if it is God’s will that we should become more intimately acquainted.”

All the while he was speaking, I was looking at him straight into the face and I felt all at once a complete trust in him and great curiosity on my side also, for I felt that there was some strange secret in his soul.

“You ask what were my exact sensations at the moment when I asked my opponent’s forgiveness,” I answered; “but I had better tell you from the beginning what I have not yet told any one else.” And I described all that had passed between Afanasy and me, and how I had bowed down to the ground at his feet. “From that you can see for yourself,” I concluded, “that at the time of the duel it was easier for me, for I had made a beginning already at home, and when once I had started on that road, to go farther along it was far from being difficult, but became a source of joy and happiness.”

I liked the way he looked at me as he listened. “All that,” he said, “is exceedingly interesting. I will come to see you again and again.”

And from that time forth he came to see me nearly every evening. And we should have become greater friends, if only he had ever talked of himself. But about himself he scarcely ever said a word, yet continually asked me about myself. In spite of that I became very fond of him and spoke with perfect frankness to him about all my feelings; “for,” thought I, “what need have I to know his secrets, since I can see without that that he is a good man? Moreover, though he is such a serious man and my senior, he comes to see a youngster like me and treats me as his equal.” And I learned a great deal that was profitable from him, for he was a man of lofty mind.

“That life is heaven,” he said to me suddenly, “that I have long been thinking about”; and all at once he added, “I think of nothing else indeed.” He looked at me and smiled. “I am more convinced of it than you are, I will tell you later why.”

I listened to him and thought that he evidently wanted to tell me something.

“Heaven,” he went on, “lies hidden within all of us—here it lies hidden in me now, and if I will it, it will be revealed to me to‐morrow and for all time.”

I looked at him; he was speaking with great emotion and gazing mysteriously at me, as if he were questioning me.

“And that we are all responsible to all for all, apart from our own sins, you were quite right in thinking that, and it is wonderful how you could comprehend it in all its significance at once. And in very truth, so soon as men understand that, the Kingdom of Heaven will be for them not a dream, but a living reality.”

“And when,” I cried out to him bitterly, “when will that come to pass? and will it ever come to pass? Is not it simply a dream of ours?”

“What then, you don’t believe it,” he said. “You preach it and don’t believe it yourself. Believe me, this dream, as you call it, will come to pass without doubt; it will come, but not now, for every process has its law. It’s a spiritual, psychological process. To transform the world, to recreate it afresh, men must turn into another path psychologically. Until you have become really, in actual fact, a brother to every one, brotherhood will not come to pass. No sort of scientific teaching, no kind of common interest, will ever teach men to share property and privileges with equal consideration for all. Every one will think his share too small and they will be always envying, complaining and attacking one another. You ask when it will come to pass; it will come to pass, but first we have to go through the period of isolation.”

“What do you mean by isolation?” I asked him.

“Why, the isolation that prevails everywhere, above all in our age—it has not fully developed, it has not reached its limit yet. For every one strives to keep his individuality as apart as possible, wishes to secure the greatest possible fullness of life for himself; but meantime all his efforts result not in attaining fullness of life but self‐destruction, for instead of self‐realization he ends by arriving at complete solitude. All mankind in our age have split up into units, they all keep apart, each in his own groove; each one holds aloof, hides himself and hides what he has, from the rest, and he ends by being repelled by others and repelling them. He heaps up riches by himself and thinks, ‘How strong I am now and how secure,’ and in his madness he does not understand that the more he heaps up, the more he sinks into self‐destructive impotence. For he is accustomed to rely upon himself alone and to cut himself off from the whole; he has trained himself not to believe in the help of others, in men and in humanity, and only trembles for fear he should lose his money and the privileges that he has won for himself. Everywhere in these days men have, in their mockery, ceased to understand that the true security is to be found in social solidarity rather than in isolated individual effort. But this terrible individualism must inevitably have an end, and all will suddenly understand how unnaturally they are separated from one another. It will be the spirit of the time, and people will marvel that they have sat so long in darkness without seeing the light. And then the sign of the Son of Man will be seen in the heavens.... But, until then, we must keep the banner flying. Sometimes even if he has to do it alone, and his conduct seems to be crazy, a man must set an example, and so draw men’s souls out of their solitude, and spur them to some act of brotherly love, that the great idea may not die.”

Our evenings, one after another, were spent in such stirring and fervent talk. I gave up society and visited my neighbors much less frequently. Besides, my vogue was somewhat over. I say this, not as blame, for they still loved me and treated me good‐humoredly, but there’s no denying that fashion is a great power in society. I began to regard my mysterious visitor with admiration, for besides enjoying his intelligence, I began to perceive that he was brooding over some plan in his heart, and was preparing himself perhaps for a great deed. Perhaps he liked my not showing curiosity about his secret, not seeking to discover it by direct question nor by insinuation. But I noticed at last, that he seemed to show signs of wanting to tell me something. This had become quite evident, indeed, about a month after he first began to visit me.

“Do you know,” he said to me once, “that people are very inquisitive about us in the town and wonder why I come to see you so often. But let them wonder, for soon all will be explained.”

Sometimes an extraordinary agitation would come over him, and almost always on such occasions he would get up and go away. Sometimes he would fix a long piercing look upon me, and I thought, “He will say something directly now.” But he would suddenly begin talking of something ordinary and familiar. He often complained of headache too.

One day, quite unexpectedly indeed, after he had been talking with great fervor a long time, I saw him suddenly turn pale, and his face worked convulsively, while he stared persistently at me.

“What’s the matter?” I said; “do you feel ill?”—he had just been complaining of headache.

“I ... do you know ... I murdered some one.”

He said this and smiled with a face as white as chalk. “Why is it he is smiling?” The thought flashed through my mind before I realized anything else. I too turned pale.

“What are you saying?” I cried.

“You see,” he said, with a pale smile, “how much it has cost me to say the first word. Now I have said it, I feel I’ve taken the first step and shall go on.”

For a long while I could not believe him, and I did not believe him at that time, but only after he had been to see me three days running and told me all about it. I thought he was mad, but ended by being convinced, to my great grief and amazement. His crime was a great and terrible one.

Fourteen years before, he had murdered the widow of a landowner, a wealthy and handsome young woman who had a house in our town. He fell passionately in love with her, declared his feeling and tried to persuade her to marry him. But she had already given her heart to another man, an officer of noble birth and high rank in the service, who was at that time away at the front, though she was expecting him soon to return. She refused his offer and begged him not to come and see her. After he had ceased to visit her, he took advantage of his knowledge of the house to enter at night through the garden by the roof, at great risk of discovery. But, as often happens, a crime committed with extraordinary audacity is more successful than others.

Entering the garret through the skylight, he went down the ladder, knowing that the door at the bottom of it was sometimes, through the negligence of the servants, left unlocked. He hoped to find it so, and so it was. He made his way in the dark to her bedroom, where a light was burning. As though on purpose, both her maids had gone off to a birthday‐party in the same street, without asking leave. The other servants slept in the servants’ quarters or in the kitchen on the ground‐floor. His passion flamed up at the sight of her asleep, and then vindictive, jealous anger took possession of his heart, and like a drunken man, beside himself, he thrust a knife into her heart, so that she did not even cry out. Then with devilish and criminal cunning he contrived that suspicion should fall on the servants. He was so base as to take her purse, to open her chest with keys from under her pillow, and to take some things from it, doing it all as it might have been done by an ignorant servant, leaving valuable papers and taking only money. He took some of the larger gold things, but left smaller articles that were ten times as valuable. He took with him, too, some things for himself as remembrances, but of that later. Having done this awful deed, he returned by the way he had come.

Neither the next day, when the alarm was raised, nor at any time after in his life, did any one dream of suspecting that he was the criminal. No one indeed knew of his love for her, for he was always reserved and silent and had no friend to whom he would have opened his heart. He was looked upon simply as an acquaintance, and not a very intimate one, of the murdered woman, as for the previous fortnight he had not even visited her. A serf of hers called Pyotr was at once suspected, and every circumstance confirmed the suspicion. The man knew—indeed his mistress did not conceal the fact—that having to send one of her serfs as a recruit she had decided to send him, as he had no relations and his conduct was unsatisfactory. People had heard him angrily threatening to murder her when he was drunk in a tavern. Two days before her death, he had run away, staying no one knew where in the town. The day after the murder, he was found on the road leading out of the town, dead drunk, with a knife in his pocket, and his right hand happened to be stained with blood. He declared that his nose had been bleeding, but no one believed him. The maids confessed that they had gone to a party and that the street‐door had been left open till they returned. And a number of similar details came to light, throwing suspicion on the innocent servant.

They arrested him, and he was tried for the murder; but a week after the arrest, the prisoner fell sick of a fever and died unconscious in the hospital. There the matter ended and the judges and the authorities and every one in the town remained convinced that the crime had been committed by no one but the servant who had died in the hospital. And after that the punishment began.

My mysterious visitor, now my friend, told me that at first he was not in the least troubled by pangs of conscience. He was miserable a long time, but not for that reason; only from regret that he had killed the woman he loved, that she was no more, that in killing her he had killed his love, while the fire of passion was still in his veins. But of the innocent blood he had shed, of the murder of a fellow creature, he scarcely thought. The thought that his victim might have become the wife of another man was insupportable to him, and so, for a long time, he was convinced in his conscience that he could not have acted otherwise.

At first he was worried at the arrest of the servant, but his illness and death soon set his mind at rest, for the man’s death was apparently (so he reflected at the time) not owing to his arrest or his fright, but a chill he had taken on the day he ran away, when he had lain all night dead drunk on the damp ground. The theft of the money and other things troubled him little, for he argued that the theft had not been committed for gain but to avert suspicion. The sum stolen was small, and he shortly afterwards subscribed the whole of it, and much more, towards the funds for maintaining an almshouse in the town. He did this on purpose to set his conscience at rest about the theft, and it’s a remarkable fact that for a long time he really was at peace—he told me this himself. He entered then upon a career of great activity in the service, volunteered for a difficult and laborious duty, which occupied him two years, and being a man of strong will almost forgot the past. Whenever he recalled it, he tried not to think of it at all. He became active in philanthropy too, founded and helped to maintain many institutions in the town, did a good deal in the two capitals, and in both Moscow and Petersburg was elected a member of philanthropic societies.

At last, however, he began brooding over the past, and the strain of it was too much for him. Then he was attracted by a fine and intelligent girl and soon after married her, hoping that marriage would dispel his lonely depression, and that by entering on a new life and scrupulously doing his duty to his wife and children, he would escape from old memories altogether. But the very opposite of what he expected happened. He began, even in the first month of his marriage, to be continually fretted by the thought, “My wife loves me—but what if she knew?” When she first told him that she would soon bear him a child, he was troubled. “I am giving life, but I have taken life.” Children came. “How dare I love them, teach and educate them, how can I talk to them of virtue? I have shed blood.” They were splendid children, he longed to caress them; “and I can’t look at their innocent candid faces, I am unworthy.”

At last he began to be bitterly and ominously haunted by the blood of his murdered victim, by the young life he had destroyed, by the blood that cried out for vengeance. He had begun to have awful dreams. But, being a man of fortitude, he bore his suffering a long time, thinking: “I shall expiate everything by this secret agony.” But that hope, too, was vain; the longer it went on, the more intense was his suffering.

He was respected in society for his active benevolence, though every one was overawed by his stern and gloomy character. But the more he was respected, the more intolerable it was for him. He confessed to me that he had thoughts of killing himself. But he began to be haunted by another idea—an idea which he had at first regarded as impossible and unthinkable, though at last it got such a hold on his heart that he could not shake it off. He dreamed of rising up, going out and confessing in the face of all men that he had committed murder. For three years this dream had pursued him, haunting him in different forms. At last he believed with his whole heart that if he confessed his crime, he would heal his soul and would be at peace for ever. But this belief filled his heart with terror, for how could he carry it out? And then came what happened at my duel.

“Looking at you, I have made up my mind.”

I looked at him.

“Is it possible,” I cried, clasping my hands, “that such a trivial incident could give rise to such a resolution in you?”

“My resolution has been growing for the last three years,” he answered, “and your story only gave the last touch to it. Looking at you, I reproached myself and envied you.” He said this to me almost sullenly.

“But you won’t be believed,” I observed; “it’s fourteen years ago.”

“I have proofs, great proofs. I shall show them.”

Then I cried and kissed him.

“Tell me one thing, one thing,” he said (as though it all depended upon me), “my wife, my children! My wife may die of grief, and though my children won’t lose their rank and property, they’ll be a convict’s children and for ever! And what a memory, what a memory of me I shall leave in their hearts!”

I said nothing.

“And to part from them, to leave them for ever? It’s for ever, you know, for ever!”

I sat still and repeated a silent prayer. I got up at last, I felt afraid.

“Well?” He looked at me.

“Go!” said I, “confess. Everything passes, only the truth remains. Your children will understand, when they grow up, the nobility of your resolution.”

He left me that time as though he had made up his mind. Yet for more than a fortnight afterwards, he came to me every evening, still preparing himself, still unable to bring himself to the point. He made my heart ache. One day he would come determined and say fervently:

“I know it will be heaven for me, heaven, the moment I confess. Fourteen years I’ve been in hell. I want to suffer. I will take my punishment and begin to live. You can pass through the world doing wrong, but there’s no turning back. Now I dare not love my neighbor nor even my own children. Good God, my children will understand, perhaps, what my punishment has cost me and will not condemn me! God is not in strength but in truth.”

“All will understand your sacrifice,” I said to him, “if not at once, they will understand later; for you have served truth, the higher truth, not of the earth.”

And he would go away seeming comforted, but next day he would come again, bitter, pale, sarcastic.

“Every time I come to you, you look at me so inquisitively as though to say, ‘He has still not confessed!’ Wait a bit, don’t despise me too much. It’s not such an easy thing to do, as you would think. Perhaps I shall not do it at all. You won’t go and inform against me then, will you?”

And far from looking at him with indiscreet curiosity, I was afraid to look at him at all. I was quite ill from anxiety, and my heart was full of tears. I could not sleep at night.

“I have just come from my wife,” he went on. “Do you understand what the word ‘wife’ means? When I went out, the children called to me, ‘Good‐by, father, make haste back to read The Children’s Magazine with us.’ No, you don’t understand that! No one is wise from another man’s woe.”

His eyes were glittering, his lips were twitching. Suddenly he struck the table with his fist so that everything on it danced—it was the first time he had done such a thing, he was such a mild man.

“But need I?” he exclaimed, “must I? No one has been condemned, no one has been sent to Siberia in my place, the man died of fever. And I’ve been punished by my sufferings for the blood I shed. And I shan’t be believed, they won’t believe my proofs. Need I confess, need I? I am ready to go on suffering all my life for the blood I have shed, if only my wife and children may be spared. Will it be just to ruin them with me? Aren’t we making a mistake? What is right in this case? And will people recognize it, will they appreciate it, will they respect it?”

“Good Lord!” I thought to myself, “he is thinking of other people’s respect at such a moment!” And I felt so sorry for him then, that I believe I would have shared his fate if it could have comforted him. I saw he was beside himself. I was aghast, realizing with my heart as well as my mind what such a resolution meant.

“Decide my fate!” he exclaimed again.

“Go and confess,” I whispered to him. My voice failed me, but I whispered it firmly. I took up the New Testament from the table, the Russian translation, and showed him the Gospel of St. John, chapter xii. verse 24:

“Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.”

I had just been reading that verse when he came in. He read it.

“That’s true,” he said, but he smiled bitterly. “It’s terrible the things you find in those books,” he said, after a pause. “It’s easy enough to thrust them upon one. And who wrote them? Can they have been written by men?”

“The Holy Spirit wrote them,” said I.

“It’s easy for you to prate,” he smiled again, this time almost with hatred.

I took the book again, opened it in another place and showed him the Epistle to the Hebrews, chapter x. verse 31. He read:

“It is a fearful thing to fall into the hands of the living God.”

He read it and simply flung down the book. He was trembling all over.

“An awful text,” he said. “There’s no denying you’ve picked out fitting ones.” He rose from the chair. “Well!” he said, “good‐by, perhaps I shan’t come again ... we shall meet in heaven. So I have been for fourteen years ‘in the hands of the living God,’ that’s how one must think of those fourteen years. To‐morrow I will beseech those hands to let me go.”

I wanted to take him in my arms and kiss him, but I did not dare—his face was contorted and somber. He went away.

“Good God,” I thought, “what has he gone to face!” I fell on my knees before the ikon and wept for him before the Holy Mother of God, our swift defender and helper. I was half an hour praying in tears, and it was late, about midnight. Suddenly I saw the door open and he came in again. I was surprised.

“Where have you been?” I asked him.

“I think,” he said, “I’ve forgotten something ... my handkerchief, I think.... Well, even if I’ve not forgotten anything, let me stay a little.”

He sat down. I stood over him.

“You sit down, too,” said he.

I sat down. We sat still for two minutes; he looked intently at me and suddenly smiled—I remembered that—then he got up, embraced me warmly and kissed me.

“Remember,” he said, “how I came to you a second time. Do you hear, remember it!”

And he went out.

“To‐morrow,” I thought.

And so it was. I did not know that evening that the next day was his birthday. I had not been out for the last few days, so I had no chance of hearing it from any one. On that day he always had a great gathering, every one in the town went to it. It was the same this time. After dinner he walked into the middle of the room, with a paper in his hand—a formal declaration to the chief of his department who was present. This declaration he read aloud to the whole assembly. It contained a full account of the crime, in every detail.

“I cut myself off from men as a monster. God has visited me,” he said in conclusion. “I want to suffer for my sin!”

Then he brought out and laid on the table all the things he had been keeping for fourteen years, that he thought would prove his crime, the jewels belonging to the murdered woman which he had stolen to divert suspicion, a cross and a locket taken from her neck with a portrait of her betrothed in the locket, her notebook and two letters; one from her betrothed, telling her that he would soon be with her, and her unfinished answer left on the table to be sent off next day. He carried off these two letters—what for? Why had he kept them for fourteen years afterwards instead of destroying them as evidence against him?

And this is what happened: every one was amazed and horrified, every one refused to believe it and thought that he was deranged, though all listened with intense curiosity. A few days later it was fully decided and agreed in every house that the unhappy man was mad. The legal authorities could not refuse to take the case up, but they too dropped it. Though the trinkets and letters made them ponder, they decided that even if they did turn out to be authentic, no charge could be based on those alone. Besides, she might have given him those things as a friend, or asked him to take care of them for her. I heard afterwards, however, that the genuineness of the things was proved by the friends and relations of the murdered woman, and that there was no doubt about them. Yet nothing was destined to come of it, after all.

Five days later, all had heard that he was ill and that his life was in danger. The nature of his illness I can’t explain, they said it was an affection of the heart. But it became known that the doctors had been induced by his wife to investigate his mental condition also, and had come to the conclusion that it was a case of insanity. I betrayed nothing, though people ran to question me. But when I wanted to visit him, I was for a long while forbidden to do so, above all by his wife.

“It’s you who have caused his illness,” she said to me; “he was always gloomy, but for the last year people noticed that he was peculiarly excited and did strange things, and now you have been the ruin of him. Your preaching has brought him to this; for the last month he was always with you.”

Indeed, not only his wife but the whole town were down upon me and blamed me. “It’s all your doing,” they said. I was silent and indeed rejoiced at heart, for I saw plainly God’s mercy to the man who had turned against himself and punished himself. I could not believe in his insanity.

They let me see him at last, he insisted upon saying good‐by to me. I went in to him and saw at once, that not only his days, but his hours were numbered. He was weak, yellow, his hands trembled, he gasped for breath, but his face was full of tender and happy feeling.

“It is done!” he said. “I’ve long been yearning to see you, why didn’t you come?”

I did not tell him that they would not let me see him.

“God has had pity on me and is calling me to Himself. I know I am dying, but I feel joy and peace for the first time after so many years. There was heaven in my heart from the moment I had done what I had to do. Now I dare to love my children and to kiss them. Neither my wife nor the judges, nor any one has believed it. My children will never believe it either. I see in that God’s mercy to them. I shall die, and my name will be without a stain for them. And now I feel God near, my heart rejoices as in Heaven ... I have done my duty.”

He could not speak, he gasped for breath, he pressed my hand warmly, looking fervently at me. We did not talk for long, his wife kept peeping in at us. But he had time to whisper to me:

“Do you remember how I came back to you that second time, at midnight? I told you to remember it. You know what I came back for? I came to kill you!”

I started.

“I went out from you then into the darkness, I wandered about the streets, struggling with myself. And suddenly I hated you so that I could hardly bear it. Now, I thought, he is all that binds me, and he is my judge. I can’t refuse to face my punishment to‐morrow, for he knows all. It was not that I was afraid you would betray me (I never even thought of that), but I thought, ‘How can I look him in the face if I don’t confess?’ And if you had been at the other end of the earth, but alive, it would have been all the same, the thought was unendurable that you were alive knowing everything and condemning me. I hated you as though you were the cause, as though you were to blame for everything. I came back to you then, remembering that you had a dagger lying on your table. I sat down and asked you to sit down, and for a whole minute I pondered. If I had killed you, I should have been ruined by that murder even if I had not confessed the other. But I didn’t think about that at all, and I didn’t want to think of it at that moment. I only hated you and longed to revenge myself on you for everything. The Lord vanquished the devil in my heart. But let me tell you, you were never nearer death.”

A week later he died. The whole town followed him to the grave. The chief priest made a speech full of feeling. All lamented the terrible illness that had cut short his days. But all the town was up in arms against me after the funeral, and people even refused to see me. Some, at first a few and afterwards more, began indeed to believe in the truth of his story, and they visited me and questioned me with great interest and eagerness, for man loves to see the downfall and disgrace of the righteous. But I held my tongue, and very shortly after, I left the town, and five months later by God’s grace I entered upon the safe and blessed path, praising the unseen finger which had guided me so clearly to it. But I remember in my prayer to this day, the servant of God, Mihail, who suffered so greatly.

(e) The Russian Monk and his possible Significance

Fathers and teachers, what is the monk? In the cultivated world the word is nowadays pronounced by some people with a jeer, and by others it is used as a term of abuse, and this contempt for the monk is growing. It is true, alas, it is true, that there are many sluggards, gluttons, profligates and insolent beggars among monks. Educated people point to these: “You are idlers, useless members of society, you live on the labor of others, you are shameless beggars.” And yet how many meek and humble monks there are, yearning for solitude and fervent prayer in peace! These are less noticed, or passed over in silence. And how surprised men would be if I were to say that from these meek monks, who yearn for solitary prayer, the salvation of Russia will come perhaps once more! For they are in truth made ready in peace and quiet “for the day and the hour, the month and the year.” Meanwhile, in their solitude, they keep the image of Christ fair and undefiled, in the purity of God’s truth, from the times of the Fathers of old, the Apostles and the martyrs. And when the time comes they will show it to the tottering creeds of the world. That is a great thought. That star will rise out of the East.

That is my view of the monk, and is it false? is it too proud? Look at the worldly and all who set themselves up above the people of God, has not God’s image and His truth been distorted in them? They have science; but in science there is nothing but what is the object of sense. The spiritual world, the higher part of man’s being is rejected altogether, dismissed with a sort of triumph, even with hatred. The world has proclaimed the reign of freedom, especially of late, but what do we see in this freedom of theirs? Nothing but slavery and self‐destruction! For the world says:

“You have desires and so satisfy them, for you have the same rights as the most rich and powerful. Don’t be afraid of satisfying them and even multiply your desires.” That is the modern doctrine of the world. In that they see freedom. And what follows from this right of multiplication of desires? In the rich, isolation and spiritual suicide; in the poor, envy and murder; for they have been given rights, but have not been shown the means of satisfying their wants. They maintain that the world is getting more and more united, more and more bound together in brotherly community, as it overcomes distance and sets thoughts flying through the air.

Alas, put no faith in such a bond of union. Interpreting freedom as the multiplication and rapid satisfaction of desires, men distort their own nature, for many senseless and foolish desires and habits and ridiculous fancies are fostered in them. They live only for mutual envy, for luxury and ostentation. To have dinners, visits, carriages, rank and slaves to wait on one is looked upon as a necessity, for which life, honor and human feeling are sacrificed, and men even commit suicide if they are unable to satisfy it. We see the same thing among those who are not rich, while the poor drown their unsatisfied need and their envy in drunkenness. But soon they will drink blood instead of wine, they are being led on to it. I ask you is such a man free? I knew one “champion of freedom” who told me himself that, when he was deprived of tobacco in prison, he was so wretched at the privation that he almost went and betrayed his cause for the sake of getting tobacco again! And such a man says, “I am fighting for the cause of humanity.”

How can such a one fight? what is he fit for? He is capable perhaps of some action quickly over, but he cannot hold out long. And it’s no wonder that instead of gaining freedom they have sunk into slavery, and instead of serving the cause of brotherly love and the union of humanity have fallen, on the contrary, into dissension and isolation, as my mysterious visitor and teacher said to me in my youth. And therefore the idea of the service of humanity, of brotherly love and the solidarity of mankind, is more and more dying out in the world, and indeed this idea is sometimes treated with derision. For how can a man shake off his habits? What can become of him if he is in such bondage to the habit of satisfying the innumerable desires he has created for himself? He is isolated, and what concern has he with the rest of humanity? They have succeeded in accumulating a greater mass of objects, but the joy in the world has grown less.

The monastic way is very different. Obedience, fasting and prayer are laughed at, yet only through them lies the way to real, true freedom. I cut off my superfluous and unnecessary desires, I subdue my proud and wanton will and chastise it with obedience, and with God’s help I attain freedom of spirit and with it spiritual joy. Which is most capable of conceiving a great idea and serving it—the rich man in his isolation or the man who has freed himself from the tyranny of material things and habits? The monk is reproached for his solitude, “You have secluded yourself within the walls of the monastery for your own salvation, and have forgotten the brotherly service of humanity!” But we shall see which will be most zealous in the cause of brotherly love. For it is not we, but they, who are in isolation, though they don’t see that. Of old, leaders of the people came from among us, and why should they not again? The same meek and humble ascetics will rise up and go out to work for the great cause. The salvation of Russia comes from the people. And the Russian monk has always been on the side of the people. We are isolated only if the people are isolated. The people believe as we do, and an unbelieving reformer will never do anything in Russia, even if he is sincere in heart and a genius. Remember that! The people will meet the atheist and overcome him, and Russia will be one and orthodox. Take care of the peasant and guard his heart. Go on educating him quietly. That’s your duty as monks, for the peasant has God in his heart.

(f) Of Masters and Servants, and of whether it is possible for them to be Brothers in the Spirit

Of course, I don’t deny that there is sin in the peasants too. And the fire of corruption is spreading visibly, hourly, working from above downwards. The spirit of isolation is coming upon the people too. Money‐ lenders and devourers of the commune are rising up. Already the merchant grows more and more eager for rank, and strives to show himself cultured though he has not a trace of culture, and to this end meanly despises his old traditions, and is even ashamed of the faith of his fathers. He visits princes, though he is only a peasant corrupted. The peasants are rotting in drunkenness and cannot shake off the habit. And what cruelty to their wives, to their children even! All from drunkenness! I’ve seen in the factories children of nine years old, frail, rickety, bent and already depraved. The stuffy workshop, the din of machinery, work all day long, the vile language and the drink, the drink—is that what a little child’s heart needs? He needs sunshine, childish play, good examples all about him, and at least a little love. There must be no more of this, monks, no more torturing of children, rise up and preach that, make haste, make haste!

But God will save Russia, for though the peasants are corrupted and cannot renounce their filthy sin, yet they know it is cursed by God and that they do wrong in sinning. So that our people still believe in righteousness, have faith in God and weep tears of devotion.

It is different with the upper classes. They, following science, want to base justice on reason alone, but not with Christ, as before, and they have already proclaimed that there is no crime, that there is no sin. And that’s consistent, for if you have no God what is the meaning of crime? In Europe the people are already rising up against the rich with violence, and the leaders of the people are everywhere leading them to bloodshed, and teaching them that their wrath is righteous. But their “wrath is accursed, for it is cruel.” But God will save Russia as He has saved her many times. Salvation will come from the people, from their faith and their meekness.

Fathers and teachers, watch over the people’s faith and this will not be a dream. I’ve been struck all my life in our great people by their dignity, their true and seemly dignity. I’ve seen it myself, I can testify to it, I’ve seen it and marveled at it, I’ve seen it in spite of the degraded sins and poverty‐stricken appearance of our peasantry. They are not servile, and even after two centuries of serfdom they are free in manner and bearing, yet without insolence, and not revengeful and not envious. “You are rich and noble, you are clever and talented, well, be so, God bless you. I respect you, but I know that I too am a man. By the very fact that I respect you without envy I prove my dignity as a man.”

In truth if they don’t say this (for they don’t know how to say this yet), that is how they act. I have seen it myself, I have known it myself, and, would you believe it, the poorer our Russian peasant is, the more noticeable is that serene goodness, for the rich among them are for the most part corrupted already, and much of that is due to our carelessness and indifference. But God will save His people, for Russia is great in her humility. I dream of seeing, and seem to see clearly already, our future. It will come to pass, that even the most corrupt of our rich will end by being ashamed of his riches before the poor, and the poor, seeing his humility, will understand and give way before him, will respond joyfully and kindly to his honorable shame. Believe me that it will end in that; things are moving to that. Equality is to be found only in the spiritual dignity of man, and that will only be understood among us. If we were brothers, there would be fraternity, but before that, they will never agree about the division of wealth. We preserve the image of Christ, and it will shine forth like a precious diamond to the whole world. So may it be, so may it be!

Fathers and teachers, a touching incident befell me once. In my wanderings I met in the town of K. my old orderly, Afanasy. It was eight years since I had parted from him. He chanced to see me in the market‐place, recognized me, ran up to me, and how delighted he was! He simply pounced on me: “Master dear, is it you? Is it really you I see?” He took me home with him.

He was no longer in the army, he was married and already had two little children. He and his wife earned their living as costermongers in the market‐place. His room was poor, but bright and clean. He made me sit down, set the samovar, sent for his wife, as though my appearance were a festival for them. He brought me his children: “Bless them, Father.”

“Is it for me to bless them? I am only a humble monk. I will pray for them. And for you, Afanasy Pavlovitch, I have prayed every day since that day, for it all came from you,” said I. And I explained that to him as well as I could. And what do you think? The man kept gazing at me and could not believe that I, his former master, an officer, was now before him in such a guise and position; it made him shed tears.

“Why are you weeping?” said I, “better rejoice over me, dear friend, whom I can never forget, for my path is a glad and joyful one.”

He did not say much, but kept sighing and shaking his head over me tenderly.

“What has became of your fortune?” he asked.

“I gave it to the monastery,” I answered; “we live in common.”

After tea I began saying good‐by, and suddenly he brought out half a rouble as an offering to the monastery, and another half‐rouble I saw him thrusting hurriedly into my hand: “That’s for you in your wanderings, it may be of use to you, Father.”

I took his half‐rouble, bowed to him and his wife, and went out rejoicing. And on my way I thought: “Here we are both now, he at home and I on the road, sighing and shaking our heads, no doubt, and yet smiling joyfully in the gladness of our hearts, remembering how God brought about our meeting.”

I have never seen him again since then. I had been his master and he my servant, but now when we exchanged a loving kiss with softened hearts, there was a great human bond between us. I have thought a great deal about that, and now what I think is this: Is it so inconceivable that that grand and simple‐hearted unity might in due time become universal among the Russian people? I believe that it will come to pass and that the time is at hand.

And of servants I will add this: In old days when I was young I was often angry with servants; “the cook had served something too hot, the orderly had not brushed my clothes.” But what taught me better then was a thought of my dear brother’s, which I had heard from him in childhood: “Am I worth it, that another should serve me and be ordered about by me in his poverty and ignorance?” And I wondered at the time that such simple and self‐ evident ideas should be so slow to occur to our minds.

It is impossible that there should be no servants in the world, but act so that your servant may be freer in spirit than if he were not a servant. And why cannot I be a servant to my servant and even let him see it, and that without any pride on my part or any mistrust on his? Why should not my servant be like my own kindred, so that I may take him into my family and rejoice in doing so? Even now this can be done, but it will lead to the grand unity of men in the future, when a man will not seek servants for himself, or desire to turn his fellow creatures into servants as he does now, but on the contrary, will long with his whole heart to be the servant of all, as the Gospel teaches.

And can it be a dream, that in the end man will find his joy only in deeds of light and mercy, and not in cruel pleasures as now, in gluttony, fornication, ostentation, boasting and envious rivalry of one with the other? I firmly believe that it is not and that the time is at hand. People laugh and ask: “When will that time come and does it look like coming?” I believe that with Christ’s help we shall accomplish this great thing. And how many ideas there have been on earth in the history of man which were unthinkable ten years before they appeared! Yet when their destined hour had come, they came forth and spread over the whole earth. So it will be with us, and our people will shine forth in the world, and all men will say: “The stone which the builders rejected has become the corner‐stone of the building.”

And we may ask the scornful themselves: If our hope is a dream, when will you build up your edifice and order things justly by your intellect alone, without Christ? If they declare that it is they who are advancing towards unity, only the most simple‐hearted among them believe it, so that one may positively marvel at such simplicity. Of a truth, they have more fantastic dreams than we. They aim at justice, but, denying Christ, they will end by flooding the earth with blood, for blood cries out for blood, and he that taketh up the sword shall perish by the sword. And if it were not for Christ’s covenant, they would slaughter one another down to the last two men on earth. And those two last men would not be able to restrain each other in their pride, and the one would slay the other and then himself. And that would come to pass, were it not for the promise of Christ that for the sake of the humble and meek the days shall be shortened.

While I was still wearing an officer’s uniform after my duel, I talked about servants in general society, and I remember every one was amazed at me. “What!” they asked, “are we to make our servants sit down on the sofa and offer them tea?” And I answered them: “Why not, sometimes at least?” Every one laughed. Their question was frivolous and my answer was not clear; but the thought in it was to some extent right.

(g) Of Prayer, of Love, and of Contact with other Worlds

Young man, be not forgetful of prayer. Every time you pray, if your prayer is sincere, there will be new feeling and new meaning in it, which will give you fresh courage, and you will understand that prayer is an education. Remember, too, every day, and whenever you can, repeat to yourself, “Lord, have mercy on all who appear before Thee to‐day.” For every hour and every moment thousands of men leave life on this earth, and their souls appear before God. And how many of them depart in solitude, unknown, sad, dejected that no one mourns for them or even knows whether they have lived or not! And behold, from the other end of the earth perhaps, your prayer for their rest will rise up to God though you knew them not nor they you. How touching it must be to a soul standing in dread before the Lord to feel at that instant that, for him too, there is one to pray, that there is a fellow creature left on earth to love him too! And God will look on you both more graciously, for if you have had so much pity on him, how much will He have pity Who is infinitely more loving and merciful than you! And He will forgive him for your sake.

Brothers, have no fear of men’s sin. Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God’s creation, the whole and every grain of sand in it. Love every leaf, every ray of God’s light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. Once you perceive it, you will begin to comprehend it better every day. And you will come at last to love the whole world with an all‐ embracing love. Love the animals: God has given them the rudiments of thought and joy untroubled. Do not trouble it, don’t harass them, don’t deprive them of their happiness, don’t work against God’s intent. Man, do not pride yourself on superiority to the animals; they are without sin, and you, with your greatness, defile the earth by your appearance on it, and leave the traces of your foulness after you—alas, it is true of almost every one of us! Love children especially, for they too are sinless like the angels; they live to soften and purify our hearts and as it were to guide us. Woe to him who offends a child! Father Anfim taught me to love children. The kind, silent man used often on our wanderings to spend the farthings given us on sweets and cakes for the children. He could not pass by a child without emotion. That’s the nature of the man.

At some thoughts one stands perplexed, especially at the sight of men’s sin, and wonders whether one should use force or humble love. Always decide to use humble love. If you resolve on that once for all, you may subdue the whole world. Loving humility is marvelously strong, the strongest of all things, and there is nothing else like it.

Every day and every hour, every minute, walk round yourself and watch yourself, and see that your image is a seemly one. You pass by a little child, you pass by, spiteful, with ugly words, with wrathful heart; you may not have noticed the child, but he has seen you, and your image, unseemly and ignoble, may remain in his defenseless heart. You don’t know it, but you may have sown an evil seed in him and it may grow, and all because you were not careful before the child, because you did not foster in yourself a careful, actively benevolent love. Brothers, love is a teacher; but one must know how to acquire it, for it is hard to acquire, it is dearly bought, it is won slowly by long labor. For we must love not only occasionally, for a moment, but for ever. Every one can love occasionally, even the wicked can.

My brother asked the birds to forgive him; that sounds senseless, but it is right; for all is like an ocean, all is flowing and blending; a touch in one place sets up movement at the other end of the earth. It may be senseless to beg forgiveness of the birds, but birds would be happier at your side—a little happier, anyway—and children and all animals, if you were nobler than you are now. It’s all like an ocean, I tell you. Then you would pray to the birds too, consumed by an all‐embracing love, in a sort of transport, and pray that they too will forgive you your sin. Treasure this ecstasy, however senseless it may seem to men.

My friends, pray to God for gladness. Be glad as children, as the birds of heaven. And let not the sin of men confound you in your doings. Fear not that it will wear away your work and hinder its being accomplished. Do not say, “Sin is mighty, wickedness is mighty, evil environment is mighty, and we are lonely and helpless, and evil environment is wearing us away and hindering our good work from being done.” Fly from that dejection, children! There is only one means of salvation, then take yourself and make yourself responsible for all men’s sins, that is the truth, you know, friends, for as soon as you sincerely make yourself responsible for everything and for all men, you will see at once that it is really so, and that you are to blame for every one and for all things. But throwing your own indolence and impotence on others you will end by sharing the pride of Satan and murmuring against God.

Of the pride of Satan what I think is this: it is hard for us on earth to comprehend it, and therefore it is so easy to fall into error and to share it, even imagining that we are doing something grand and fine. Indeed, many of the strongest feelings and movements of our nature we cannot comprehend on earth. Let not that be a stumbling‐block, and think not that it may serve as a justification to you for anything. For the Eternal Judge asks of you what you can comprehend and not what you cannot. You will know that yourself hereafter, for you will behold all things truly then and will not dispute them. On earth, indeed, we are as it were astray, and if it were not for the precious image of Christ before us, we should be undone and altogether lost, as was the human race before the flood. Much on earth is hidden from us, but to make up for that we have been given a precious mystic sense of our living bond with the other world, with the higher heavenly world, and the roots of our thoughts and feelings are not here but in other worlds. That is why the philosophers say that we cannot apprehend the reality of things on earth.

God took seeds from different worlds and sowed them on this earth, and His garden grew up and everything came up that could come up, but what grows lives and is alive only through the feeling of its contact with other mysterious worlds. If that feeling grows weak or is destroyed in you, the heavenly growth will die away in you. Then you will be indifferent to life and even grow to hate it. That’s what I think.

(h) Can a Man judge his Fellow Creatures? Faith to the End

Remember particularly that you cannot be a judge of any one. For no one can judge a criminal, until he recognizes that he is just such a criminal as the man standing before him, and that he perhaps is more than all men to blame for that crime. When he understands that, he will be able to be a judge. Though that sounds absurd, it is true. If I had been righteous myself, perhaps there would have been no criminal standing before me. If you can take upon yourself the crime of the criminal your heart is judging, take it at once, suffer for him yourself, and let him go without reproach. And even if the law itself makes you his judge, act in the same spirit so far as possible, for he will go away and condemn himself more bitterly than you have done. If, after your kiss, he goes away untouched, mocking at you, do not let that be a stumbling‐block to you. It shows his time has not yet come, but it will come in due course. And if it come not, no matter; if not he, then another in his place will understand and suffer, and judge and condemn himself, and the truth will be fulfilled. Believe that, believe it without doubt; for in that lies all the hope and faith of the saints.

Work without ceasing. If you remember in the night as you go to sleep, “I have not done what I ought to have done,” rise up at once and do it. If the people around you are spiteful and callous and will not hear you, fall down before them and beg their forgiveness; for in truth you are to blame for their not wanting to hear you. And if you cannot speak to them in their bitterness, serve them in silence and in humility, never losing hope. If all men abandon you and even drive you away by force, then when you are left alone fall on the earth and kiss it, water it with your tears and it will bring forth fruit even though no one has seen or heard you in your solitude. Believe to the end, even if all men went astray and you were left the only one faithful; bring your offering even then and praise God in your loneliness. And if two of you are gathered together—then there is a whole world, a world of living love. Embrace each other tenderly and praise God, for if only in you two His truth has been fulfilled.

If you sin yourself and grieve even unto death for your sins or for your sudden sin, then rejoice for others, rejoice for the righteous man, rejoice that if you have sinned, he is righteous and has not sinned.

If the evil‐doing of men moves you to indignation and overwhelming distress, even to a desire for vengeance on the evil‐doers, shun above all things that feeling. Go at once and seek suffering for yourself, as though you were yourself guilty of that wrong. Accept that suffering and bear it and your heart will find comfort, and you will understand that you too are guilty, for you might have been a light to the evil‐doers, even as the one man sinless, and you were not a light to them. If you had been a light, you would have lightened the path for others too, and the evil‐doer might perhaps have been saved by your light from his sin. And even though your light was shining, yet you see men were not saved by it, hold firm and doubt not the power of the heavenly light. Believe that if they were not saved, they will be saved hereafter. And if they are not saved hereafter, then their sons will be saved, for your light will not die even when you are dead. The righteous man departs, but his light remains. Men are always saved after the death of the deliverer. Men reject their prophets and slay them, but they love their martyrs and honor those whom they have slain. You are working for the whole, you are acting for the future. Seek no reward, for great is your reward on this earth: the spiritual joy which is only vouchsafed to the righteous man. Fear not the great nor the mighty, but be wise and ever serene. Know the measure, know the times, study that. When you are left alone, pray. Love to throw yourself on the earth and kiss it. Kiss the earth and love it with an unceasing, consuming love. Love all men, love everything. Seek that rapture and ecstasy. Water the earth with the tears of your joy and love those tears. Don’t be ashamed of that ecstasy, prize it, for it is a gift of God and a great one; it is not given to many but only to the elect.

(i) Of Hell and Hell Fire, a Mystic Reflection

Fathers and teachers, I ponder, “What is hell?” I maintain that it is the suffering of being unable to love. Once in infinite existence, immeasurable in time and space, a spiritual creature was given on his coming to earth, the power of saying, “I am and I love.” Once, only once, there was given him a moment of active living love, and for that was earthly life given him, and with it times and seasons. And that happy creature rejected the priceless gift, prized it and loved it not, scorned it and remained callous. Such a one, having left the earth, sees Abraham’s bosom and talks with Abraham as we are told in the parable of the rich man and Lazarus, and beholds heaven and can go up to the Lord. But that is just his torment, to rise up to the Lord without ever having loved, to be brought close to those who have loved when he has despised their love. For he sees clearly and says to himself, “Now I have understanding, and though I now thirst to love, there will be nothing great, no sacrifice in my love, for my earthly life is over, and Abraham will not come even with a drop of living water (that is the gift of earthly active life) to cool the fiery thirst of spiritual love which burns in me now, though I despised it on earth; there is no more life for me and will be no more time! Even though I would gladly give my life for others, it can never be, for that life is passed which can be sacrificed for love, and now there is a gulf fixed between that life and this existence.”

They talk of hell fire in the material sense. I don’t go into that mystery and I shun it. But I think if there were fire in material sense, they would be glad of it, for I imagine that in material agony, their still greater spiritual agony would be forgotten for a moment. Moreover, that spiritual agony cannot be taken from them, for that suffering is not external but within them. And if it could be taken from them, I think it would be bitterer still for the unhappy creatures. For even if the righteous in Paradise forgave them, beholding their torments, and called them up to heaven in their infinite love, they would only multiply their torments, for they would arouse in them still more keenly a flaming thirst for responsive, active and grateful love which is now impossible. In the timidity of my heart I imagine, however, that the very recognition of this impossibility would serve at last to console them. For accepting the love of the righteous together with the impossibility of repaying it, by this submissiveness and the effect of this humility, they will attain at last, as it were, to a certain semblance of that active love which they scorned in life, to something like its outward expression.... I am sorry, friends and brothers, that I cannot express this clearly. But woe to those who have slain themselves on earth, woe to the suicides! I believe that there can be none more miserable then they. They tell us that it is a sin to pray for them and outwardly the Church, as it were, renounces them, but in my secret heart I believe that we may pray even for them. Love can never be an offense to Christ. For such as those I have prayed inwardly all my life, I confess it, fathers and teachers, and even now I pray for them every day.

Oh, there are some who remain proud and fierce even in hell, in spite of their certain knowledge and contemplation of the absolute truth; there are some fearful ones who have given themselves over to Satan and his proud spirit entirely. For such, hell is voluntary and ever consuming; they are tortured by their own choice. For they have cursed themselves, cursing God and life. They live upon their vindictive pride like a starving man in the desert sucking blood out of his own body. But they are never satisfied, and they refuse forgiveness, they curse God Who calls them. They cannot behold the living God without hatred, and they cry out that the God of life should be annihilated, that God should destroy Himself and His own creation. And they will burn in the fire of their own wrath for ever and yearn for death and annihilation. But they will not attain to death....

Here Alexey Fyodorovitch Karamazov’s manuscript ends. I repeat, it is incomplete and fragmentary. Biographical details, for instance, cover only Father Zossima’s earliest youth. Of his teaching and opinions we find brought together sayings evidently uttered on very different occasions. His utterances during the last few hours have not been kept separate from the rest, but their general character can be gathered from what we have in Alexey Fyodorovitch’s manuscript.

The elder’s death came in the end quite unexpectedly. For although those who were gathered about him that last evening realized that his death was approaching, yet it was difficult to imagine that it would come so suddenly. On the contrary, his friends, as I observed already, seeing him that night apparently so cheerful and talkative, were convinced that there was at least a temporary change for the better in his condition. Even five minutes before his death, they said afterwards wonderingly, it was impossible to foresee it. He seemed suddenly to feel an acute pain in his chest, he turned pale and pressed his hands to his heart. All rose from their seats and hastened to him. But though suffering, he still looked at them with a smile, sank slowly from his chair on to his knees, then bowed his face to the ground, stretched out his arms and as though in joyful ecstasy, praying and kissing the ground, quietly and joyfully gave up his soul to God.

The news of his death spread at once through the hermitage and reached the monastery. The nearest friends of the deceased and those whose duty it was from their position began to lay out the corpse according to the ancient ritual, and all the monks gathered together in the church. And before dawn the news of the death reached the town. By the morning all the town was talking of the event, and crowds were flocking from the town to the monastery. But this subject will be treated in the next book; I will only add here that before a day had passed something happened so unexpected, so strange, upsetting, and bewildering in its effect on the monks and the townspeople, that after all these years, that day of general suspense is still vividly remembered in the town [...]

Cana Of Galilee

It was very late, according to the monastery ideas, when Alyosha returned to the hermitage; the door‐keeper let him in by a special entrance. It had struck nine o’clock—the hour of rest and repose after a day of such agitation for all. Alyosha timidly opened the door and went into the elder’s cell where his coffin was now standing. There was no one in the cell but Father Païssy, reading the Gospel in solitude over the coffin, and the young novice Porfiry, who, exhausted by the previous night’s conversation and the disturbing incidents of the day, was sleeping the deep sound sleep of youth on the floor of the other room. Though Father Païssy heard Alyosha come in, he did not even look in his direction. Alyosha turned to the right from the door to the corner, fell on his knees and began to pray.

His soul was overflowing but with mingled feelings; no single sensation stood out distinctly; on the contrary, one drove out another in a slow, continual rotation. But there was a sweetness in his heart and, strange to say, Alyosha was not surprised at it. Again he saw that coffin before him, the hidden dead figure so precious to him, but the weeping and poignant grief of the morning was no longer aching in his soul. As soon as he came in, he fell down before the coffin as before a holy shrine, but joy, joy was glowing in his mind and in his heart. The one window of the cell was open, the air was fresh and cool. “So the smell must have become stronger, if they opened the window,” thought Alyosha. But even this thought of the smell of corruption, which had seemed to him so awful and humiliating a few hours before, no longer made him feel miserable or indignant. He began quietly praying, but he soon felt that he was praying almost mechanically. Fragments of thought floated through his soul, flashed like stars and went out again at once, to be succeeded by others. But yet there was reigning in his soul a sense of the wholeness of things—something steadfast and comforting—and he was aware of it himself. Sometimes he began praying ardently, he longed to pour out his thankfulness and love....

But when he had begun to pray, he passed suddenly to something else, and sank into thought, forgetting both the prayer and what had interrupted it. He began listening to what Father Païssy was reading, but worn out with exhaustion he gradually began to doze.

“And the third day there was a marriage in Cana of Galilee;” read Father Païssy. “And the mother of Jesus was there; And both Jesus was called, and his disciples, to the marriage.”

“Marriage? What’s that?... A marriage!” floated whirling through Alyosha’s mind. “There is happiness for her, too.... She has gone to the feast.... No, she has not taken the knife.... That was only a tragic phrase.... Well ... tragic phrases should be forgiven, they must be. Tragic phrases comfort the heart.... Without them, sorrow would be too heavy for men to bear. Rakitin has gone off to the back alley. As long as Rakitin broods over his wrongs, he will always go off to the back alley.... But the high road ... The road is wide and straight and bright as crystal, and the sun is at the end of it.... Ah!... What’s being read?”...

“And when they wanted wine, the mother of Jesus saith unto him, They have no wine” ... Alyosha heard.

“Ah, yes, I was missing that, and I didn’t want to miss it, I love that passage: it’s Cana of Galilee, the first miracle.... Ah, that miracle! Ah, that sweet miracle! It was not men’s grief, but their joy Christ visited, He worked His first miracle to help men’s gladness.... ‘He who loves men loves their gladness, too’ ... He was always repeating that, it was one of his leading ideas.... ‘There’s no living without joy,’ Mitya says.... Yes, Mitya.... ‘Everything that is true and good is always full of forgiveness,’ he used to say that, too” ...

“Jesus saith unto her, Woman, what has it to do with thee or me? Mine hour is not yet come.

“His mother saith unto the servants, Whatsoever he saith unto you, do it” ...

“Do it.... Gladness, the gladness of some poor, very poor, people.... Of course they were poor, since they hadn’t wine enough even at a wedding.... The historians write that, in those days, the people living about the Lake of Gennesaret were the poorest that can possibly be imagined ... and another great heart, that other great being, His Mother, knew that He had come not only to make His great terrible sacrifice. She knew that His heart was open even to the simple, artless merrymaking of some obscure and unlearned people, who had warmly bidden Him to their poor wedding. ‘Mine hour is not yet come,’ He said, with a soft smile (He must have smiled gently to her). And, indeed, was it to make wine abundant at poor weddings He had come down to earth? And yet He went and did as she asked Him.... Ah, he is reading again”....

“Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

“And he saith unto them, Draw out now and bear unto the governor of the feast. And they bare it.

“When the ruler of the feast had tasted the water that was made wine, and knew not whence it was; (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

“And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, that which is worse; but thou hast kept the good wine until now.”

“But what’s this, what’s this? Why is the room growing wider?... Ah, yes ... It’s the marriage, the wedding ... yes, of course. Here are the guests, here are the young couple sitting, and the merry crowd and ... Where is the wise governor of the feast? But who is this? Who? Again the walls are receding.... Who is getting up there from the great table? What!... He here, too? But he’s in the coffin ... but he’s here, too. He has stood up, he sees me, he is coming here.... God!”...

Yes, he came up to him, to him, he, the little, thin old man, with tiny wrinkles on his face, joyful and laughing softly. There was no coffin now, and he was in the same dress as he had worn yesterday sitting with them, when the visitors had gathered about him. His face was uncovered, his eyes were shining. How was this, then? He, too, had been called to the feast. He, too, at the marriage of Cana in Galilee....

“Yes, my dear, I am called, too, called and bidden,” he heard a soft voice saying over him. “Why have you hidden yourself here, out of sight? You come and join us too.”

It was his voice, the voice of Father Zossima. And it must be he, since he called him!

The elder raised Alyosha by the hand and he rose from his knees.

“We are rejoicing,” the little, thin old man went on. “We are drinking the new wine, the wine of new, great gladness; do you see how many guests? Here are the bride and bridegroom, here is the wise governor of the feast, he is tasting the new wine. Why do you wonder at me? I gave an onion to a beggar, so I, too, am here. And many here have given only an onion each—only one little onion.... What are all our deeds? And you, my gentle one, you, my kind boy, you too have known how to give a famished woman an onion to‐day. Begin your work, dear one, begin it, gentle one!... Do you see our Sun, do you see Him?”

“I am afraid ... I dare not look,” whispered Alyosha.

“Do not fear Him. He is terrible in His greatness, awful in His sublimity, but infinitely merciful. He has made Himself like unto us from love and rejoices with us. He is changing the water into wine that the gladness of the guests may not be cut short. He is expecting new guests, He is calling new ones unceasingly for ever and ever.... There they are bringing new wine. Do you see they are bringing the vessels....”

Something glowed in Alyosha’s heart, something filled it till it ached, tears of rapture rose from his soul.... He stretched out his hands, uttered a cry and waked up.

Again the coffin, the open window, and the soft, solemn, distinct reading of the Gospel. But Alyosha did not listen to the reading. It was strange, he had fallen asleep on his knees, but now he was on his feet, and suddenly, as though thrown forward, with three firm rapid steps he went right up to the coffin. His shoulder brushed against Father Païssy without his noticing it. Father Païssy raised his eyes for an instant from his book, but looked away again at once, seeing that something strange was happening to the boy. Alyosha gazed for half a minute at the coffin, at the covered, motionless dead man that lay in the coffin, with the ikon on his breast and the peaked cap with the octangular cross, on his head. He had only just been hearing his voice, and that voice was still ringing in his ears. He was listening, still expecting other words, but suddenly he turned sharply and went out of the cell.

He did not stop on the steps either, but went quickly down; his soul, overflowing with rapture, yearned for freedom, space, openness. The vault of heaven, full of soft, shining stars, stretched vast and fathomless above him. The Milky Way ran in two pale streams from the zenith to the horizon. The fresh, motionless, still night enfolded the earth. The white towers and golden domes of the cathedral gleamed out against the sapphire sky. The gorgeous autumn flowers, in the beds round the house, were slumbering till morning. The silence of earth seemed to melt into the silence of the heavens. The mystery of earth was one with the mystery of the stars....

Alyosha stood, gazed, and suddenly threw himself down on the earth. He did not know why he embraced it. He could not have told why he longed so irresistibly to kiss it, to kiss it all. But he kissed it weeping, sobbing and watering it with his tears, and vowed passionately to love it, to love it for ever and ever. “Water the earth with the tears of your joy and love those tears,” echoed in his soul.

What was he weeping over?

Oh! in his rapture he was weeping even over those stars, which were shining to him from the abyss of space, and “he was not ashamed of that ecstasy.” There seemed to be threads from all those innumerable worlds of God, linking his soul to them, and it was trembling all over “in contact with other worlds.” He longed to forgive every one and for everything, and to beg forgiveness. Oh, not for himself, but for all men, for all and for everything. “And others are praying for me too,” echoed again in his soul. But with every instant he felt clearly and, as it were, tangibly, that something firm and unshakable as that vault of heaven had entered into his soul. It was as though some idea had seized the sovereignty of his mind—and it was for all his life and for ever and ever. He had fallen on the earth a weak boy, but he rose up a resolute champion, and he knew and felt it suddenly at the very moment of his ecstasy. And never, never, all his life long, could Alyosha forget that minute.

“Some one visited my soul in that hour,” he used to say afterwards, with implicit faith in his words.

Within three days he left the monastery in accordance with the words of his elder, who had bidden him “sojourn in the world.”