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 than 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 offence 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 realised 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.
PART III
BOOK VII ALYOSHA
Chapter 1 The Breath of Corruption
THE body of Father Zossima was prepared for burial according to the established Ritual. As is well known, the bodies of dead monks and hermits are not washed. In the words of the Church Ritual: “If any one of the monks depart in the Lord, the monk designated (that is, whose office it is) shall wipe the body with warm water, making first the sign of the cross with a sponge on the forehead of the deceased, on the breast, on the hands and feet and on the knees, and that is enough.”
All this was done by Father Paissy, who then clothed the deceased in his monastic garb and wrapped him in his cloak, which was, according to custom, somewhat slit to allow of its being folded about him in the form of a cross. On his head he put a hood with an eight-cornered cross. The hood was left open and the dead man’s face was covered with black gauze. In his hands was put an ikon of the Saviour. Towards morning he was put in the coffin which had been made ready long before. It was decided to leave the coffin all day in the cell, in the larger room in which the elder used to receive his visitors and fellow monks.
As the deceased was a priest and monk of the strictest rule, the Gospel, not the Psalter, had to be read over his body by monks in holy orders. The reading was begun by Father Iosif immediately after the requiem service.
Father Paissy desired later on to read the Gospel all day and night over his dead friend, but for the present he, as well as the Father Superintendent of the Hermitage, was very busy and occupied, for something extraordinary, an unheard-of, even “unseemly” excitement and impatient expectation began to be apparent in the monks, and the visitors from the monastery hostels, and the crowds of people flocking from the town. And as time went on, this grew more and more marked. Both the Superintendent and Father Paissy did their utmost to calm the general bustle and agitation.
When it was fully daylight, some people began bringing their sick, in most cases children, with them from the town — as though they had been waiting expressly for this moment to do so, evidently persuaded that the dead elder’s remains had a power of healing, which would be immediately made manifest in accordance with their faith. It was only then apparent how unquestionably everyone in our town had accepted Father Zossima during his lifetime as a great saint. And those who came were far from being all of the humbler classes.
This intense expectation on the part of believers displayed with such haste, such openness, even with impatience and almost insistence, impressed Father Paissy as unseemly. Though he had long foreseen something of the sort, the actual manifestation of the feeling was beyond anything he had looked for. When he came across any of the monks who displayed this excitement, Father Paissy began to reprove them. “Such immediate expectation of something extraordinary,” he said, “shows a levity, possible to worldly people but unseemly in us.”
But little attention was paid him and Father Paissy noticed it uneasily. Yet he himself (if the whole truth must be told), secretly at the bottom of his heart, cherished almost the same hopes and could not but be aware of it, though he was indignant at the too impatient expectation around him, and saw in it light-mindedness and vanity. Nevertheless, it was particularly unpleasant to him to meet certain persons, whose presence aroused in him great misgivings.
In the crowd in the dead man’s cell he noticed with inward aversion (for which he immediately reproached himself) the presence of Rakitin and of the monk from Obdorsk, who was still staying in the monastery. Of both of them Father Paissy felt for some reason suddenly suspicious — though, indeed, he might well have felt the same about others.
The monk from Obdorsk was conspicuous as the most fussy in the excited crowd. He was to be seen everywhere; everywhere he was asking questions, everywhere he was listening, on all sides he was whispering with a peculiar, mysterious air. His expression showed the greatest impatience and even a sort of irritation.
As for Rakitin, he, as appeared later, had come so early to the hermitage at the special request of Madame Hohlakov. As soon as that good-hearted but weak-minded woman, who could not herself have been admitted to the hermitage, waked and heard of the death of Father Zossima, she was overtaken with such intense curiosity that she promptly despatched Rakitin to the hermitage, to keep a careful look out and report to her by letter ever half hour or so “everything that takes place.” She regarded Rakitin as a most religious and devout young man. He was particularly clever
