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 to 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.
And, behold, soon after midday there were signs of something, at first only observed in silence by those who came in and out and were evidently each afraid to communicate the thought in his mind. But by three o’clock those signs had become so clear and unmistakable, that the news swiftly reached all the monks and visitors in the hermitage, promptly penetrated to the monastery, throwing all the monks into amazement, and finally, in the shortest possible time, spread to the town, exciting everyone in it, believers and unbelievers alike. The unbelievers rejoiced, and as for the believers some of them rejoiced even more than the unbelievers, for “men love the downfall and disgrace of the righteous,” as the deceased elder had said in one of his exhortations.
The fact is that a smell of decomposition began to come from the coffin, growing gradually more marked, and by three o’clock it was quite unmistakable. In all the past history of our monastery, no such scandal could be recalled, and in no other circumstances could such a scandal have been possible, as showed itself in unseemly disorder immediately after this discovery among the very monks themselves. Afterwards, even many years afterwards, some sensible monks were amazed and horrified, when they recalled that day, that the scandal could have reached such proportions. For in the past, monks of very holy life had died, God-fearing old men, whose saintliness was acknowledged by all, yet from their humble coffins, too, the breath of corruption had come, naturally, as from all dead bodies, but that had caused no scandal nor even the slightest excitement. Of course, there had been, in former times, saints in the monastery whose memory was carefully preserved and whose relics, according to tradition, showed no signs of corruption. This fact was regarded by the monks as touching and mysterious, and the tradition of it was cherished as something blessed and miraculous, and as a promise, by God’s grace, of still greater glory from their tombs in the future.
One such, whose memory was particularly cherished, was an old monk, Job, who had died seventy years before at the age of a hundred and five. He had been a celebrated ascetic, rigid in fasting and silence, and his tomb was pointed out to all visitors on their arrival with peculiar respect and mysterious hints of great hopes connected with it. (That was the very tomb on which Father Paissy had found Alyosha sitting in the morning.) Another memory cherished in the monastery was that of the famous Father Varsonofy, who was only recently dead and had preceded Father Zossima in the eldership. He was reverenced during his lifetime as a crazy saint by all the pilgrims to the monastery. There was a tradition that both of these had lain in their coffins as though alive, that they had shown no signs of decomposition when they were buried and that there had been a holy light in their faces. And some people even insisted that a sweet fragrance came from their bodies.
Yet, in spite of these edifying memories, it would be difficult to explain the frivolity, absurdity and malice that were manifested beside the coffin of Father Zossima. It is my private opinion that several different causes were simultaneously at work, one of which was the deeply rooted hostility to the institution of elders as a pernicious innovation, an antipathy hidden deep in the hearts of many of the monks. Even more powerful was jealousy of the dead man’s saintliness, so firmly established during lifetime that it was almost a forbidden thing to question it. For though the late elder had won over many hearts, more by love than by miracles, and had gathered round him a mass of loving adherents, none the less, in fact, rather the more on that account he had awakened jealousy and so had come to have bitter enemies, secret and open, not only in the monastery but in the world outside it. He did no one any harm, but “Why do they think him so saintly?” And that question alone, gradually repeated, gave rise at last to an intense, insatiable hatred of him. That, I believe, was why many people were extremely delighted at the smell of decomposition which came so quickly, for not a day had passed since his death. At the same time there were some among those who had been hitherto reverently devoted to the elder, who were almost mortified and personally affronted by this incident. This was how the thing happened.
As soon as signs of decomposition had begun to appear, the whole aspect of the monks betrayed their secret motives in entering the cell. They went in, stayed a little while and hastened out to confirm the news to the crowd of other monks waiting outside. Some of the latter shook their heads mournfully, but others did not even care to conceal the delight which gleamed unmistakably in their malignant eyes. And now no one reproached them for it, no one raised his voice in protest, which was strange, for the majority of the monks had been devoted to the dead elder. But it seemed as though God had in this case let the minority get the upper hand for a time.
Visitors from outside, particularly of the educated class, soon went into the cell, too, with the same spying intent. Of the peasantry few went into the cell, though there were crowds of them at the gates of the hermitage. After three o’clock the rush of worldly visitors was greatly increased and this was no doubt owing to the shocking news. People were attracted who would not otherwise have come on that day and had not intended to come, and among them were some personages of high standing. But external decorum was still preserved and Father Paissy, with a stern face, continued firmly and distinctly reading aloud the Gospel, apparently not noticing what was taking place around him, though he had, in fact, observed something unusual long before. But at last the murmurs, first subdued but gradually louder and more confident, reached even him. “It shows God’s judgment is not as man’s,” Father Paissy heard suddenly. The first to give utterance to this sentiment was a layman, an elderly official from the town, known to be a man of great piety. But he only repeated aloud what the monks had long been whispering. They had long before formulated this damning conclusion, and the worst of it was that a sort of triumphant satisfaction at that conclusion became more and more apparent every moment. Soon they began to lay aside even external decorum and almost seemed to feel they had a sort of right to discard it.
“And for what reason can this have happened,” some of the monks said, at first with a show of regret; “he had a small frame and his flesh was dried up on his bones, what was there to decay?”
“It must be a sign from heaven,” others hastened to add, and their opinion was adopted at once without protest. For it was pointed out, too, that if the decomposition had been natural, as in the case of every dead sinner, it would have been apparent later............