Chapter II. The Duel

_(c) Recollections of Father Zossima's Youth before he became a Monk. The
Duel_

I spent a long time, almost eight years, in the military cadet school at
Petersburg, and in the novelty of my surroundings there, many of my
childish impressions grew dimmer, though I forgot nothing. I picked up so
many new habits and opinions that I was transformed into a cruel, absurd,
almost savage creature. A surface polish of courtesy and society manners I
did acquire together with the French language.

But we all, myself included, looked upon the soldiers in our service as
cattle. I was perhaps worse than the rest in that respect, for I was so
much more impressionable than my companions. By the time we left the
school as officers, we were ready to lay down our lives for the honor of
the regiment, but no one of us had any knowledge of the real meaning of
honor, and if any one had known it, he would have been the first to
ridicule it. Drunkenness, debauchery and devilry were what we almost
prided ourselves on. I don't say that we were bad by nature, all these
young men were good fellows, but they behaved badly, and I worst of all.
What made it worse for me was that I had come into my own money, and so I
flung myself into a life of pleasure, and plunged headlong into all the
recklessness of youth.

I was fond of reading, yet strange to say, the Bible was the one book I
never opened at that time, though I always carried it about with me, and I
was never separated from it; in very truth I was keeping that book "for
the day and the hour, for the month and the year," though I knew it not.

After four years of this life, I chanced to be in the town of K. where our
regiment was stationed at the time. We found the people of the town
hospitable, rich and fond of entertainments. I met with a cordial
reception everywhere, as I was of a lively temperament and was known to be
well off, which always goes a long way in the world. And then a
circumstance happened which was the beginning of it all.

I formed an attachment to a beautiful and intelligent young girl of noble
and lofty character, the daughter of people much respected. They were
well-to-do people of influence and position. They always gave me a cordial
and friendly reception. I fancied that the young lady looked on me with
favor and my heart was aflame at such an idea. Later on I saw and fully
realized that I perhaps was not so passionately in love with her at all,
but only recognized the elevation of her mind and character, which I could
not indeed have helped doing. I was prevented, however, from making her an
offer at the time by my selfishness, I was loath to part with the
allurements of my free and licentious bachelor life in the heyday of my
youth, and with my pockets full of money. I did drop some hint as to my
feelings however, though I put off taking any decisive step for a time.
Then, all of a sudden, we were ordered off for two months to another
district.

On my return two months later, I found the young lady already married to a
rich neighboring landowner, a very amiable man, still young though older
than I was, connected with the best Petersburg society, which I was not,
and of excellent education, which I also was not. I was so overwhelmed at
this unexpected circumstance that my mind was positively clouded. The
worst of it all was that, as I learned then, the young landowner had been
a long while betrothed to her, and I had met him indeed many times in her
house, but blinded by my conceit I had noticed nothing. And this
particularly mortified me; almost everybody had known all about it, while
I knew nothing. I was filled with sudden irrepressible fury. With flushed
face I began recalling how often I had been on the point of declaring my
love to her, and as she had not attempted to stop me or to warn me, she
must, I concluded, have been laughing at me all the time. Later on, of
course, I reflected and remembered that she had been very far from
laughing at me; on the contrary, she used to turn off any love-making on
my part with a jest and begin talking of other subjects; but at that
moment I was incapable of reflecting and was all eagerness for revenge. I
am surprised to remember that my wrath and revengeful feelings were
extremely repugnant to my own nature, for being of an easy temper, I found
it difficult to be angry with any one for long, and so I had to work
myself up artificially and became at last revolting and absurd.

I waited for an opportunity and succeeded in insulting my "rival" in the
presence of a large company. I insulted him on a perfectly extraneous
pretext, jeering at his opinion upon an important public event--it was in
the year 1826(5)--and my jeer was, so people said, clever and effective.
Then I forced him to ask for an explanation, and behaved so rudely that he
accepted my challenge in spite of the vast inequality between us, as I was
younger, a person of no consequence, and of inferior rank. I learned
afterwards for a fact that it was from a jealous feeling on his side also
that my challenge was accepted; he had been rather jealous of me on his
wife's account before their marriage; he fancied now that if he submitted
to be insulted by me and refused to accept my challenge, and if she heard
of it, she might begin to despise him and waver in her love for him. I
soon found a second in a comrade, an ensign of our regiment. In those days
though duels were severely punished, yet dueling was a kind of fashion
among the officers--so strong and deeply rooted will a brutal prejudice
sometimes be.

It was the end of June, and our meeting was to take place at seven o'clock
the next day on the outskirts of the town--and then something happened that
in very truth was the turning-point of my life. In the evening, returning
home in a savage and brutal humor, I flew into a rage with my orderly
Afanasy, and gave him two blows in the face with all my might, so that it
was covered with blood. He had not long been in my service and I had
struck him before, but never with such ferocious cruelty. And, believe me,
though it's forty years ago, I recall it now with shame and pain. I went
to bed and slept for about three hours; when I waked up the day was
breaking. I got up--I did not want to sleep any more--I went to the
window--opened it, it looked out upon the garden; I saw the sun rising; it
was warm and beautiful, the birds were singing.

"What's the meaning of it?" I thought. "I feel in my heart as it were
something vile and shameful. Is it because I am going to shed blood? No,"
I thought, "I feel it's not that. Can it be that I am afraid of death,
afraid of being killed? No, that's not it, that's not it at all."... And
all at once I knew what it was: it was because I had beaten Afanasy the
evening before! It all rose before my mind, it all was as it were repeated
over again; he stood before me and I was beating him straight on the face
and he was holding his arms stiffly down, his head erect, his eyes fixed
upon me as though on parade. He staggered at every blow and did not even
dare to raise his hands to protect himself. That is what a man has been
brought to, and that was a man beating a fellow creature! What a crime! It
was as though a sharp dagger had pierced me right through. I stood as if I
were struck dumb, while the sun was shining, the leaves were rejoicing and
the birds were trilling the praise of God.... I hid my face in my hands,
fell on my bed and broke into a storm of tears. And then I remembered my
brother Markel and what he said on his death-bed to his servants: "My dear
ones, why do you wait on me, why do you love me, am I worth your waiting
on me?"

"Yes, am I worth it?" flashed through my mind. "After all what am I worth,
that another man, a fellow creature, made in the likeness and image of
God, should serve me?" For the first time in my life this question forced
itself upon me. He had said, "Mother, my little heart, in truth we are
each responsible to all for all, it's only that men don't know this. If
they knew it, the world would be a paradise at once."

"God, can that too be false?" I thought as I wept. "In truth, perhaps, I
am more than all others responsible for all, a greater sinner than all men
in the world." And all at once the whole truth in its full light appeared
to me; what was I going to do? I was going to kill a good, clever, noble
man, who had done me no wrong, and by depriving his wife of happiness for
the rest of her life, I should be torturing and killing her too. I lay
thus in my bed with my face in the pillow, heedless how the time was
passing. Suddenly my second, the ensign, came in with the pistols to fetch
me.

"Ah," said he, "it's a good thing you are up already, it's time we were
off, come along!"

I did not know what to do and hurried to and fro undecided; we went out to
the carriage, however.

"Wait here a minute," I said to him. "I'll be back directly, I have
forgotten my purse."

And I ran back alone, to Afanasy's little room.

"Afanasy," I said, "I gave you two blows on the face yesterday, forgive
me," I said.

He started as though he were frightened, and looked at me; and I saw that
it was not enough, and on the spot, in my full officer's uniform, I
dropped at his feet and bowed my head to the ground.

"Forgive me," I said.

Then he was completely aghast.

"Your honor ... sir, what are you doing? Am I worth it?"

And he burst out crying as I had done before, hid this face in his hands,
turned to the window and shook all over with his sobs. I flew out to my
comrade and jumped into the carriage.

"Ready," I cried. "Have you ever seen a conqueror?" I asked him. "Here is
one before you."

I was in ecstasy, laughing and talking all the way, I don't remember what
about.

He looked at me. "Well, brother, you are a plucky fellow, you'll keep up
the honor of the uniform, I can see."

So we reached the place and found them there, waiting us. We were placed
twelve paces apart; he had the first shot. I stood gayly, looking him full
in the face; I did not twitch an eyelash, I looked lovingly at him, for I
knew what I would do. His shot just grazed my cheek and ear.

"Thank God," I cried, "no man has been killed," and I seized my pistol,
turned back and flung it far away into the wood. "That's the place for
you," I cried.

I turned to my adversary.

"Forgive me, young fool that I am, sir," I said, "for my unprovoked insult
to you and for forcing you to fire at me. I am ten times worse than you
and more, maybe. Tell that to the person whom you hold dearest in the
world."

I had no sooner said this than they all three shouted at me.

"Upon my word," cried my adversary, annoyed, "if you did not want to
fight, why did not you let me alone?"

"Yesterday I was a fool, to-day I know better," I answered him gayly.

"As to yesterday, I believe you, but as for to-day, it is difficult to
agree with your opinion," said he.

"Bravo," I cried, clapping my hands. "I agree with you there too. I have
deserved it!"

"Will you shoot, sir, or not?"

"No, I won't," I said; "if you like, fire at me again, but it would be
better for you not to fire."

The seconds, especially mine, were shouting too: "Can you disgrace the
regiment like this, facing your antagonist and begging his forgiveness! If
I'd only known this!"

I stood facing them all, not laughing now.

"Gentlemen," I said, "is it really so wonderful in these days to find a
man who can repent of his stupidity and publicly confess his wrongdoing?"

"But not in a duel," cried my second again.

"That's what's so strange," I said. "For I ought to have owned my fault as
soon as I got here, before he had fired a shot, before leading him into a
great and deadly sin; but we have made our life so grotesque, that to act
in that way would have been almost impossible, for only after I have faced
his shot at the distance of twelve paces could my words have any
significance for him, and if I had spoken before, he would have said, 'He
is a coward, the sight of the pistols has frightened him, no use to listen
to him.' Gentlemen," I cried suddenly, speaking straight from my heart,
"look around you at the gifts of God, the clear sky, the pure air, the
tender grass, the birds; nature is beautiful and sinless, and we, only we,
are sinful and foolish, and we don't understand that life is heaven, for
we have only to understand that and it will at once be fulfilled in all
its beauty, we shall embrace each other and weep."

I would have said more but I could not; my voice broke with the sweetness
and youthful gladness of it, and there was such bliss in my heart as I had
never known before in my life.

"All this as rational and edifying," said my antagonist, "and in any case
you are an original person."

"You may laugh," I said to him, laughing too, "but afterwards you will
approve of me."

"Oh, I am ready to approve of you now," said he; "will you shake hands?
for I believe you are genuinely sincere."

"No," I said, "not now, later on when I have grown worthier and deserve
your esteem, then shake hands and you will do well."

We went home, my second upbraiding me all the way, while I kissed him. All
my comrades heard of the affair at once and gathered together to pass
judgment on me the same day.

"He has disgraced the uniform," they said; "let him resign his
commission."

Some stood up for me: "He faced the shot," they said.

"Yes, but he was afraid of his other shot and begged for forgiveness."

"If he had been afraid of being shot, he would have shot his own pistol
first before asking forgiveness, while he flung it loaded into the forest.
No, there's something else in this, something original."

I enjoyed listening and looking at them. "My dear friends and comrades,"
said I, "don't worry about my resigning my commission, for I have done so
already. I have sent in my papers this morning and as soon as I get my
discharge I shall go into a monastery--it's with that object I am leaving
the regiment."

When I had said this every one of them burst out laughing.

"You should have told us of that first, that explains everything, we can't
judge a monk."

They laughed and could not stop themselves, and not scornfully, but kindly
and merrily. They all felt friendly to me at once, even those who had been
sternest in their censure, and all the following month, before my
discharge came, they could not make enough of me. "Ah, you monk," they
would say. And every one said something kind to me, they began trying to
dissuade me, even to pity me: "What are you doing to yourself?"

"No," they would say, "he is a brave fellow, he faced fire and could have
fired his own pistol too, but he had a dream the night before that he
should become a monk, that's why he did it."

It was the same thing with the society of the town. Till then I had been
kindly received, but had not been the object of special attention, and now
all came to know me at once and invited me; they laughed at me, but they
loved me. I may mention that although everybody talked openly of our duel,
the authorities took no notice of it, because my antagonist was a near
relation of our general, and as there had been no bloodshed and no serious
consequences, and as I resigned my commission, they took it as a joke. And
I began then to speak aloud and fearlessly, regardless of their laughter,
for it was always kindly and not spiteful laughter. These conversations
mostly took place in the evenings, in the company of ladies; women
particularly liked listening to me then and they made the men listen.

"But how can I possibly be responsible for all?" every one would laugh in
my face. "Can I, for instance, be responsible for you?"

"You may well not know it," I would answer, "since the whole world has
long been going on a different line, since we consider the veriest lies as
truth and demand the same lies from others. Here I have for once in my
life acted sincerely and, well, you all look upon me as a madman. Though
you are friendly to me, yet, you see, you all laugh at me."

"But how can we help being friendly to you?" said my hostess, laughing.
The room was full of people. All of a sudden the young lady rose, on whose
account the duel had been fought and whom only lately I had intended to be
my future wife. I had not noticed her coming into the room. She got up,
came to me and held out her hand.

"Let me tell you," she said, "that I am the first not to laugh at you, but
on the contrary I thank you with tears and express my respect for you for
your action then."

Her husband, too, came up and then they all approached me and almost
kissed me. My heart was filled with joy, but my attention was especially
caught by a middle-aged man who came up to me with the others. I knew him
by name already, but had never made his acquaintance nor exchanged a word
with him till that evening.

_(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.

Zosima begins by telling everyone about his older brother, Markel, who died from consumption when he was only 17. All through his life, Markel had rebelled against any religious teaching. But at the age of 17, during Holy Week, his consumption took a turn for the worse, and the doctor said he had a very short time left to live. Suddenly Markel underwent some kind of religious conversion. Zosima recalls his brother's joyful expression as he celebrated God's glory and exhorted everyone around him to welcome paradise on earth. His brother passed away a few weeks after Easter. Zosima then recalls the first time he felt God's word in his soul. When he was 8 years old, he heard the story of Job in church, and he felt overwhelmed with awe and astonishment. He tells his fellow monks that all they have to do to touch the souls of their flock is to share the moving stories of Scripture. As an example, he relates the story of a young man he encountered in his early days as a monk. The young man wonders whether even animals "have Christ." Zosima tells the young man a story about how a saint once convinced a bear not to attack him by handing it a piece of bread. The young man is moved by the story. Flash forward to an older Zosima, who's now a hip cadet officer partying in St. Petersburg. He falls in love with a girl who's smart and hot, but then he gets called away for a couple months on a military mission. When he gets back, the girl is married. Hurt and angry, Zosima deliberately insults the girl's husband during a conversation about an important event. This insult leads to a duel. The evening before the duel, Zosima is in a foul mood. He takes it out on his servant Afanasy by slapping him so hard that he bleeds. The next morning, though, Zosima's mood is radically different. He's filled with a deep self-consciousness that there is something utterly shameful within him. He realizes that he treated Afanasy with inhuman cruelty. He realizes that Afanasy is a man created in God's image like himself, just like the guy he's going to duel. In fact, everyone is made in God's image. Filled with this enlightenment, Zosima rides off to the duel with his second , a fellow military officer. Zosima and the girl's husband take twelve paces apart from each other, and the girl's husband takes the first shot. Instead of shooting back, Zosima throws away his weapon and apologizes. Everyone's in dismay. Zosima explains that if he hadn't let the girl's husband take a shot at him, everyone would have thought he was apologizing because he was a coward. No one knows what to do with that, but they all acknowledge that he's done something "original." Back at his regiment, the officers debate whether Zosima ought to resign, but Zosima interrupts them to announce that he's resigning and joining a monastery. When news of his actions spreads through the town, Zosima is greeted with laughter, but not with malice, as everyone seems to accept him with love. At a social gathering, the girl he was in love with embraces him with gratitude, as does her husband and everyone else. Just then, Zosima notices an elderly man approaching him. This elderly man, an important and wealthy official well respected in the town, had never spoken to Zosima before. But after the dueling incident, the elderly man begins to visit him regularly in his rooms, where they have long philosophical discussions. Zosima is impressed with his visitor's wisdom, and much of what he says echoes Zosima's later, more mature philosophy, including the idea that paradise is possible on earth if universal brotherhood can be achieved . Eventually Zosima's visitor confesses that he killed someone. Fourteen years ago he was in love with a widow who had already promised herself to an officer. Although the officer was away on a military campaign, the widow expected him to return to her soon. Furious, the visitor snuck in at night and stabbed her to death. He then stole a few items to make it look as if a servant had robbed and murdered her. The visitor's plan succeeded. A disgruntled servant was blamed for the deed and - conveniently, before the visitor could feel guilty about letting someone else take the fall for his crime - the servant died a couple weeks later of some illness. As the years went by, the visitor was tormented by guilt. He fell in love again, married a young woman, and had three children, but he couldn't bear to embrace them because of his guilt. Zosima advises the visitor to confess his deeds, but the visitor continues to waffle for a couple of weeks. The visitor leaves late one night, then suddenly returns. They sit together, and the visitor mysteriously tells Zosima to remember that he had returned that night. The next day, the visitor confesses everything. Nobody really believes him, even though he kept some souvenirs from the widow he murdered, and many think he's crazy. As if on cue, the visitor falls seriously ill. On his deathbed, he confesses to Zosima that he had returned that night to kill Zosima for fear that Zosima would tell everyone about his terrible secret. The town blames Zosima for the visitor's mad confession and subsequent decline. When the visitor dies a couple of weeks later, Zosima leaves town and joins a monastery. It's only at the end of this section that we finally learn the name of the visitor, Mikhail.

From the Life of the Hieromonk and Elder Zosima, Departed in God, Composed from His Own Words by Alexei Fyodorovich Karamazov Zosima says that he holds Alyosha very dear to his heart because Alyosha reminds him of his older brother, who was a great spiritual influence on him. Zosima's brother was a critic of religion until he came down with consumption at the age of seventeen, at which point he underwent a powerful spiritual change. In the months before he died, he talked continually about loving God's creation and all living things. Zosima says that, in addition to his brother, the greatest influence on his life has been the Bible. But he did not discover the Bible until he was a grown man. In fact, he was a military officer, rather like Dmitri. When the woman Zosima loved married another man, Zosima challenged him to a duel and planned to kill him. But when he woke up on the morning of the duel, he saw the beauty of the world and remembered his brother's commandment to love all living things. He did not back out of the duel, however. Instead, he allowed the other man to take the first shot, and then fell to his knees and began to beg for his forgiveness. Zosima quickly left the army and decided to become a monk. Zosima tells of one night in the past when he received a mysterious visitor, a prominent philanthropist. After asking Zosima about his conversion, and after paying him several more visits, the philanthropist confesses a great crime. He says that he once killed a woman he loved, and another man was arrested for the crime. The man who was arrested died before his trial, and the philanthropist was free. But he tells Zosima that, despite his success in life and his loving family, he has never been satisfied, because he has always longed to make a confession. Zosima encourages him to confess to the people, and after a great deal of soul-searching, the man agrees. He holds a huge birthday party, and, in front of all his guests, reads a statement of guilt. But no one believes him. It is decided that he has gone mad. Soon after, the man falls ill, and Zosima visits him at his deathbed. There, the man tells Zosima that he almost killed Zosima after he confessed his crime. But God, he says, defeated the devil in his heart. A week later, the man died, and Zosima has kept his secret until now


Chapter III. Conversations And Exhortations Of Father Zossima

_(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.

As the title of the chapter suggests, there's precious little action going on here. Instead, the novel lets Zosima gets a couple of things off his chest before he dies. We'll give you the broad outlines of his talks here. In this section, Zosima asserts that the Russian monk has an important role in the world, despite living in isolation from his fellow man. According to Zosima, it's really everyone else who is isolated: because people are so caught up in worldly desires, they have no interest in making real connections with other people. The modern world of reason and science hasn't freed humankind; it has enslaved them to material things, the desire for wealth and earthly power. Through a life of humble prayer, the Russian monk is freed from these material needs. Consequently, he can show others the way to true freedom through leading an exemplary life. Moreover, the Russian monk has an intimate connection to the Russian people, who are fundamentally a religious people. Here, Zosima insists that "quality is only in man's spiritual dignity," and not in superficial distinctions in class. Thus masters and servants ought to be brothers in spirit. Case in point, he tells the story of meeting up with Afanasy, the servant he brutally slapped while he was an officer in St. Petersburg, eight years after he left to become a monk. Afanasy warmly welcomes Zosima into his home and even donates money to Zosima for his mission. In this section Zosima talks about how prayer is essentially like the 19th century version of Twitter: you can pray for anyone, at any time, even if you don't know them. Conversely, someone out there is comforted by the thought that someone is praying for them, even if they don't know who it is. This sense of being connected to everyone in the earthly realm leads to a feeling of connection to the heavenly realm, to God and his higher truth. Zosima here insists that man cannot judge or be judged by other men because everyone is guilty. It's only by recognizing how guilty we all are that true universal love becomes possible. Zosima exhorts his followers to embrace the ecstasy of loving God, even to the point of throwing themselves onto the earth and kissing it. Zosima muses that the best part of hell may be physical suffering, because burning in the fires of hell would take your mind off the even greater torment of your spiritual pain, the pain of being without love. But perhaps in sensing this deeper spiritual pain, the condemned would at least have some "image" of what love is like, an image they may not have had access to when they were being distracted by worldly pleasures. Even suicides - who, according to the Russian Orthodox faith, are condemned to hell - deserve one's pity, and Zosima confesses to praying for suicides even though the religion forbids it. At this point, Alyosha's manuscript breaks off, and the narrator gets back to the action. On this last evening, everyone visiting Zosima believes he is getting better. All of a sudden, though, he feels an intense pain in his chest and falls to the floor, kissing the earth and praying. In this position, he dies. The chapter ends with the narrator coyly promising that the events that follow are "strange, disturbing, and bewildering."

From Talks and Homilies of the Elder Zosima Zosima tells Alyosha about the importance of monks in Russian life. He says that the monk is closer to the common people than anyone else, and that the faith of the common people is the hope of Russia. He says that all people are equal in spirit, and that all people should be meek with one another, so that there are no more masters and servants. Like his brother before him, Zosima urges all who hear him to love all mankind and all of God's creation. He says that no one should judge anyone else, even criminals. Instead, people should pray for the salvation of the wayward, to save them from spiritual hell. Zosima lowers himself to the floor, and, reaching out his arms as though to embrace the world, he dies.

Book VI: The Russian Monk, Chapters 1-3 The main philosophical conflict of the novel is apparent in the structural division between Books V and VI: the dark and brooding Book V is consumed with the tremors of Ivan's doubt, while the more peaceful Book VI is devoted to the quiet wisdom of Zosima's faith. Zosima's final anecdotes work as a cooling antidote to the disturbing arguments in Book V, replacing Ivan's frenzied logical examinations with more positive examples of the power of faith to do good in the world. In a way, the anecdote of the murderer is the exact opposite of the Grand Inquisitor story. The Grand Inquisitor story tells about an innocent man who is imprisoned and judged, while Zosima's anecdote of the murderer tells about a guilty man who is goes free and is forgiven. The contrast in the two anecdotes reveals a great deal about the contrast between Zosima's philosophy and Ivan's. Zosima emphasizes the power of love to overcome sin, whereas Ivan emphasizes only the baseness of the world and the cold logic with which he believes it must be faced. In addition to the parallel between the story of the Grand Inquisitor and the anecdote of the murderer, there are a number of other parallels between things Zosima describes in Book VI and events that take place in the larger narrative, both before and after this section of the novel. For instance, Zosima's description of himself in youth as a soldier like Dmitri, with a brother who helped to redeem him spiritually, echoes the relationship between Dmitri and Alyosha: Alyosha also helps to redeem Dmitri, and Zosima says specifically that Alyosha reminds him of his brother. Zosima's youthful duel and the murder committed in the anecdote of the murderer are both crimes of passion committed for a woman's love, and thus echo the rivalry between Fyodor Pavlovich and Dmitri for Grushenka. The murderer's acceptance of responsibility and his desire to confess involve many of the same issues of responsibility and redemption that affect Ivan. These parallels ultimately are another sign of the infallible wisdom of Zosima. He is able to predict, better than anyone else, what lies ahead for the Karamazovs, and he is thus able to tailor his final lesson to what he knows will be Alyosha's needs in the coming crisis. Alyosha has proved himself capable of internalizing Zosima's lessons, and he emerges from this final conversation with Zosima better prepared to handle the hardships that lie ahead. Zosima's death, as he stretches out his arms to embrace the Earth, is a symbol of acceptance and faith, indicating his love of God's creation with the last energy left in his body. Zosima's sincerity and his assent to the will of God are total. He does not die with fear, resentment, or regret. His final gesture is one of rapturous acquiescence, and thus Zosima's death works as an emblem of everything he has taught, spoken, and stood for throughout the novel