ALYOSHA was roused early, before daybreak. Father Zossima woke up feeling very weak, though he wanted to get out of bed and sit up in a chair. His mind was quite clear; his face looked very tired, yet bright and almost joyful. It wore an expression of gaiety, kindness and cordiality. “Maybe I shall not live through the coming day,” he said to Alyosha. Then he desired to confess and take the sacrament at once. He always confessed to Father Paissy. After taking the communion, the service of extreme unction followed. The monks assembled and the cell was gradually filled up by the inmates of the hermitage. Meantime it was daylight. People began coming from the monastery. After the service was over the elder desired to kiss and take leave of everyone. As the cell was so small the earlier visitors withdrew to make room for others. Alyosha stood beside the elder, who was seated again in his arm-chair. He talked as much as he could. Though his voice was weak, it was fairly steady.
“I’ve been teaching you so many years, and therefore I’ve been talking aloud so many years, that I’ve got into the habit of talking, and so much so that it’s almost more difficult for me to hold my tongue than to talk, even now, in spite of my weakness, dear Fathers and brothers,” he jested, looking with emotion at the group round him.
Alyosha remembered afterwards something of what he said to them. But though he spoke out distinctly and his voice was fairly steady, his speech was somewhat disconnected. He spoke of many things, he seemed anxious before the moment of death to say everything he had not said in his life, and not simply for the sake of instructing them, but as though thirsting to share with all men and all creation his joy and ecstasy, and once more in his life to open his whole heart.
“Love one another, Fathers,” said Father Zossima, as far as Alyosha could remember afterwards. “Love God’s people. Because we have come here and shut ourselves within these walls, we are no holier than those that are outside, but on the contrary, from the very fact of coming here, each of us has confessed to himself that he is worse than others, than all men on earth. . . . And the longer the monk lives in his seclusion, the more keenly he must recognise that. Else he would have had no reason to come here. When he realises that he is not only worse than others, but that he is responsible to all men for all and everything, for all human sins, national and individual, only then the aim of our seclusion is attained. For know, dear ones, that every one of us is undoubtedly responsible for all men — and everything on earth, not merely through the general sinfulness of creation, but each one personally for all mankind and every individual man. This knowledge is the crown of life for the monk and for every man. For monks are not a special sort of men, but only what all men ought to be. Only through that knowledge, our heart grows soft with infinite, universal, inexhaustible love. Then every one of you will have the power to win over the whole world by love and to wash away the sins of the world with your tears. . . . Each of you keep watch over your heart and confess your sins to yourself unceasingly. Be not afraid of your sins, even when perceiving them, if only there be penitence, but make no conditions with God. Again, I say, be not proud. Be proud neither to the little nor to the great. Hate not those who reject you, who insult you, who abuse and slander you. Hate not the atheists, the teachers of evil, the materialists — and I mean not only the good ones — for there are many good ones among them, especially in our day — hate not even the wicked ones. Remember them in your prayers thus: Save, O Lord, all those who have none to pray for them, save too all those who will not pray. And add: it is not in pride that I make this prayer, O Lord, for I am lower than all men. . . . Love God’s people, let not strangers draw away the flock, for if you slumber in your slothfulness and disdainful pride, or worse still, in covetousness, they will come from all sides and draw away your flock. Expound the Gospel to the people unceasingly . . . be not extortionate. . . . Do not love gold and silver, do not hoard them. . . . Have faith. Cling to the banner and raise it on high.”
But the elder spoke more disconnectedly than Alyosha reported his words afterwards. Sometimes he broke off altogether, as though to take breath and recover his strength, but he was in a sort of ecstasy. They heard him with emotion, though many wondered at his words and found them obscure. . . . Afterwards all remembered those words.
When Alyosha happened for a moment to leave the cell, he was struck by the general excitement and suspense in the monks who were crowding about it. This anticipation showed itself in some by anxiety, in others by devout solemnity. All were expecting that some marvel would happen immediately after the elder’s death. Their suspense was, from one point of view, almost frivolous, but even the most austere of the monks were affected by it. Father Paissy’s face looked the gravest of all.
Alyosha was mysteriously summoned by a monk to see Rakitin, who had arrived from town with a singular letter for him from Madame Hohlakov. In it she informed Alyosha of a strange and very opportune incident. It appeared that among the women who had come on the previous day to receive Father Zossima’s blessing, there had been an old woman from the town, a sergeant’s widow, called Prohorovna. She had inquired whether she might pray for the rest of the soul of her son, Vassenka, who had gone to Irkutsk, and had sent her no news for over a year. To which Father Zossima had answered sternly, forbidding her to do so, and saying that to pray for the living as though they were dead was a kind of sorcery. He afterwards forgave her on account of her ignorance, and added, “as though reading the book of the future” (this was Madame Hohlakov’s expression), words of comfort: “that her son Vassya was certainly alive and he would either come himself very shortly or send a letter, and that she was to go home and expect him.” And “Would you believe it?” exclaimed Madame Hohlakov enthusiastically, “the prophecy has been fulfilled literally indeed, and more than that.” Scarcely had the old woman reached home when they gave her a letter from Siberia which had been awaiting her. But that was not all; in the letter written on the road from Ekaterinenburg, Vassya informed his mother that he was returning to Russia with an official, and that three weeks after her receiving the letter he hoped “to embrace his mother.”
Madame Hohlakov warmly entreated Alyosha to report this new “miracle of prediction” to the Superior and all the brotherhood. “All, all, ought to know of it” she concluded. The letter had been written in haste, the excitement of the writer was apparent in every line of it. But Alyosha had no need to tell the monks, for all knew of it already. Rakitin had commissioned the monk who brought his message “to inform most respectfully his reverence Father Paissy, that he, Rakitin, has a matter to speak of with him, of such gravity that he dare not defer it for a moment, and humbly begs forgiveness for his presumption.” As the monk had given the message to Father Paissy, before that to Alyosha, the latter found after reading the letter, there was nothing left for him to do but to hand it to Father Paissy in confirmation of the story.
And even that austere and cautious man, though he frowned as he read the news of the “miracle,” could not completely restrain some inner emotion. His eyes gleamed, and a grave and solemn smile came into his lips.
“We shall see greater things!” broke from him.
“We shall see greater things, greater things yet!” the monks around repeated.
But Father Paissy, frowning again, begged all of them, at least for a time, not to speak of the matter “till it be more fully confirmed, seeing there is so much credulity among those of this world, and indeed this might well have chanced naturally,” he added, prudently, as it were to satisfy his conscience, though scarcely believing his own disavowal, a fact his listeners very clearly perceived.
Within the hour the “miracle” was of course known to the whole monastery, and many visitors who had come for the mass. No one seemed more impressed by it than the monk who had come the day before from St. Sylvester, from the little monastery of Obdorsk in the far North. It was he who had been standing near Madame Hohlakov the previous day and had asked Father Zossima earnestly, referring to the “healing” of the lady’s daughter, “How can you presume to do such things?”
He was now somewhat puzzled and did not know whom to believe. The evening before he had visited Father Ferapont in his cell apart, behind the apiary, and had been greatly impressed and overawed by the visit. This Father Ferapont was that aged monk so devout in fasting and observing silence who has been mentioned already, as antagonistic to Father Zossima and the whole institution of “elders,” which he regarded as a pernicious and frivolous innovation. He was a very formidable opponent, although from his practice of silence he scarcely spoke a word to anyone. What made him formidable was that a number of monks fully shared his feeling, and many of the visitors looked upon him as a great saint and ascetic, although they had no doubt that he was crazy. But it was just his craziness attracted them.
Father Ferapont never went to see the elder. Though he lived in the hermitage they did not worry him to keep its regulations, and this too because he behaved as though he were crazy. He was seventy-five or more, and he lived in a corner beyond the apiary in an old decaying wooden cell which had been built long ago for another great ascetic, Father Iona, who had lived to be a hundred and five, and of whose saintly doings many curious stories were still extant in the monastery and the neighbourhood.
Father Ferapont had succeeded in getting himself installed in this same solitary cell seven years previously. It was simply a peasant’s hut, though it looked like a chapel, for it contained an extraordinary number of ikons with lamps perpetually burning before them — which men brought to the monastery as offerings to God. Father Ferapont had been appointed to look after them and keep the lamps burning. It was said (and indeed it was true) that he ate only two pounds of bread in three days. The beekeeper, who lived close by the apiary, used to bring him the bread every three days, and even to this man who waited upon him, Father Ferapont rarely uttered a word. The four pounds of bread, together with the sacrament bread, regularly sent him on Sundays after the late mass by the Father Superior, made up his weekly rations. The water in his jug was changed every day. He rarely appeared at mass. Visitors who came to do him homage saw him sometimes kneeling all day long at prayer without looking round. If he addressed them, he was brief, abrupt, strange, and almost always rude. On very rare occasions, however, he would talk to visitors, but for the most part he would utter some one strange saying which was a complete riddle, and no entreaties would induce him to pronounce a word in explanation. He was not a priest, but a simple monk. There was a strange belief, chiefly, however, among the most ignorant, that Father Ferapont had communication with heavenly spirits and would only converse with them, and so was silent with men.
The monk from Obdorsk, having been directed to the apiary by the beekeeper, who was also a very silent and surly monk, went to the corner where Father Ferapont’s cell stood. “Maybe he will speak as you are a stranger and maybe you’ll get nothing out of him,” the beekeeper had warned him. The monk, as he related afterwards, approached............