Complete Works of Fyodor Dostoyevsky

by Fyodor Dostoyevsky

  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 anyone. For no one can judge a criminal until he recognises 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 honour those whom they have slain. You are working for the whole, 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 lifting 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 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. An
d 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 in getting round people and assuming whatever part he thought most to their taste, if he detected the slightest advantage to himself from doing so.

  It was a bright, clear day, and many of the visitors were thronging about the tombs, which were particularly numerous round the church and scattered here and there about the hermitage. As he walked round the hermitage, Father Paissy remembered Alyosha and that he had not seen him for some time, not since the night. And he had no sooner thought of him than he at once noticed him in the farthest corner of the hermitage garden, sitting on the tombstone of a monk who had been famous long ago for his saintliness. He sat with his back to the hermitage and his face to the wall, and seemed to be hiding behind the tombstone. Going up to him, Father Paissy saw that he was weeping quietly but bitterly, with his face hidden in his hands, and that his whole frame was shaking with sobs. Father Paissy stood over him for a little.

  “Enough, dear son, enough, dear,” he pronounced with feeling at last. “Why do you weep? Rejoice and weep not. Don’t you know that this is the greatest of his days? Think only where he is now, at this moment!”

  Alyosha glanced at him, uncovering his face, which was swollen with crying like a child’s, but turned away at once without uttering a word and hid his face in his hands again.

  “Maybe it is well,” said Father Paissy thoughtfully; “weep if you must; Christ has sent you those tears.”

  “Your touching tears are but a relief to your spirit and will serve t
o gladden your dear heart,” he added to himself, walking away from Alyosha, and thinking lovingly of him. He moved away quickly, however, for he felt that he too might weep looking at him.

  Meanwhile the time was passing; the monastery services and the requiems for the dead followed in their due course. Father Paissy again took Father Iosif’s place by the coffin and began reading the Gospel. But before three o’clock in the afternoon that something took place to which I alluded at the end of the last book, something so unexpected by all of us and so contrary to the general hope, that, I repeat, this trivial incident has been minutely remembered to this day in our town and all the surrounding neighbourhood. I may add here, for myself personally, that I feel it almost repulsive that event which caused such frivolous agitation and was such a stumbling-block to many, though in reality it was the most natural and trivial matter. I should, of course, have omitted all mention of it in my story, if it had not exerted a very strong influence on the heart and soul of the chief, though future, hero of my story, Alyosha, forming a crisis and turning-point in his spiritual development, giving a shock to his intellect, which finally strengthened it for the rest of his life and gave it a definite aim.

  And so, to return to our story. When before dawn they laid Father Zossima’s body in the coffin and brought it into the front room, the question of opening the windows was raised among those who were around the coffin. But this suggestion made casually by someone was unanswered and almost unnoticed. Some of those present may perhaps have inwardly noticed it, only to reflect that the anticipation of decay and corruption from the body of such a saint was an actual absurdity, calling for compassion (if not a smile) for the lack of faith and the frivolity it implied. For they expected something quite different.