The Brothers Karamazov, Fyodor Dostoyevsky [children's books read aloud TXT] 📗
- Author: Fyodor Dostoyevsky
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complete self-abnegation. This novitiate, this terrible school of
abnegation, is undertaken voluntarily, in the hope of self-conquest,
of self-mastery, in order, after a life of obedience, to attain
perfect freedom, that is, from self; to escape the lot of those who
have lived their whole life without finding their true selves in
themselves. This institution of elders is not founded on theory, but
was established in the East from the practice of a thousand years. The
obligations due to an elder are not the ordinary “obedience” which has
always existed in our Russian monasteries. The obligation involves
confession to the elder by all who have submitted themselves to him,
and to the indissoluble bond between him and them.
The story is told, for instance, that in the early days of
Christianity one such novice, failing to fulfil some command laid upon
him by his elder, left his monastery in Syria and went to Egypt.
There, after great exploits, he was found worthy at last to suffer
torture and a martyr’s death for the faith. When the Church, regarding
him as a saint, was burying him, suddenly, at the deacon’s
exhortation, “Depart all ye unbaptised,” the coffin containing the
martyr’s body left its place and was cast forth from the church, and
this took place three times. And only at last they learnt that this
holy man had broken his vow of obedience and left his elder, and,
therefore, could not be forgiven without the elder’s absolution in
spite of his great deeds. Only after this could the funeral take
place. This, of course, is only an old legend. But here is a recent
instance.
A monk was suddenly commanded by his elder to quit Athos, which he
loved as a sacred place and a haven of refuge, and to go first to
Jerusalem to do homage to the Holy Places and then to go to the
north to Siberia: “There is the place for thee and not here.” The
monk, overwhelmed with sorrow, went to the Oecumenical Patriarch at
Constantinople and besought him to release him from his obedience. But
the Patriarch replied that not only was he unable to release him,
but there was not and could not be on earth a power which could
release him except the elder who had himself laid that duty upon
him. In this way the elders are endowed in certain cases with
unbounded and inexplicable authority. That is why in many of our
monasteries the institution was at first resisted almost to
persecution. Meantime the elders immediately began to be highly
esteemed among the people. Masses of the ignorant people as well as of
distinction flocked, for instance, to the elders of our monastery to
confess their doubts, their sins, and their sufferings, and ask for
counsel and admonition. Seeing this, the opponents of the elders
declared that the sacrament of confession was being arbitrarily and
frivolously degraded, though the continual opening of the heart to the
elder by the monk or the layman had nothing of the character of the
sacrament. In the end, however, the institution of elders has been
retained and is becoming established in Russian monasteries. It is
true, perhaps, that this instrument which had stood the test of a
thousand years for the moral regeneration of a man from slavery to
freedom and to moral perfectibility may be a two-edged weapon and it
may lead some not to humility and complete self-control but to the
most Satanic pride, that is, to bondage and not to freedom.
The elder Zossima was sixty-five. He came of a family of
landowners, had been in the army in early youth, and served in the
Caucasus as an officer. He had, no doubt, impressed Alyosha by some
peculiar quality of his soul. Alyosha lived in the cell of the
elder, who was very fond of him and let him wait upon him. It must
be noted that Alyosha was bound by no obligation and could go where he
pleased and be absent for whole days. Though he wore the monastic
dress it was voluntarily, not to be different from others. No doubt he
liked to do so. Possibly his youthful imagination was deeply stirred
by the power and fame of his elder. It was said that so many people
had for years past come to confess their sins to Father Zossima and to
entreat him for words of advice and healing, that he had acquired
the keenest intuition and could tell from an unknown face what a
new-comer wanted, and what was the suffering on his conscience. He
sometimes astounded and almost alarmed his visitors by his knowledge
of their secrets before they had spoken a word.
Alyosha noticed that many, almost all, went in to the elder for
the first time with apprehension and uneasiness, but came out with
bright and happy faces. Alyosha was particularly struck by the fact
that Father Zossima was not at all stern. On the contrary, he was
always almost gay. The monks used to say that he was more drawn to
those who were more sinful, and the greater the sinner the more he
loved him. There were, no doubt, up to the end of his life, among
the monks some who hated and envied him, but they were few in number
and they were silent, though among them were some of great dignity
in the monastery, one, for instance, of the older monks
distinguished for his strict keeping of fasts and vows of silence. But
the majority were on Father Zossima’s side and very many of them loved
him with all their hearts, warmly and sincerely. Some were almost
fanatically devoted to him, and declared, though not quite aloud, that
he was a saint, that there could be no doubt of it, and, seeing that
his end was near, they anticipated miracles and great glory to the
monastery in the immediate future from his relics. Alyosha had
unquestioning faith in the miraculous power of the elder, just as he
had unquestioning faith in the story of the coffin that flew out of
the church. He saw many who came with sick children or relatives and
besought the elder to lay hands on them and to pray over them,
return shortly after-some the next day-and, falling in tears at
the elder’s feet, thank him for healing their sick.
Whether they had really been healed or were simply better in the
natural course of the disease was a question which did not exist for
Alyosha, for he fully believed in the spiritual power of his teacher
and rejoiced in his fame, in his glory, as though it were his own
triumph. His heart throbbed, and he beamed, as it were, all over
when the elder came out to the gates of the hermitage into the waiting
crowd of pilgrims of the humbler class who had flocked from all
parts of Russia on purpose to see the elder and obtain his blessing.
They fell down before him, wept, kissed his feet, kissed the earth
on which he stood, and wailed, while the women held up their
children to him and brought him the sick “possessed with devils.”
The elder spoke to them, read a brief prayer over them, blessed
them, and dismissed them. Of late he had become so weak through
attacks of illness that he was sometimes unable to leave his cell, and
the pilgrims waited for him to come out for several days. Alyosha
did not wonder why they loved him so, why they fell down before him
and wept with emotion merely at seeing his face. Oh! he understood
that for the humble soul of the Russian peasant, worn out by grief and
toil, and still more by the everlasting injustice and everlasting sin,
his own and the world’s, it was the greatest need and comfort to
find someone or something holy to fall down before and worship.
“Among us there is sin, injustice, and temptation, but yet,
somewhere on earth there is someone holy and exalted. He has the
truth; he knows the truth; so it is not dead upon the earth; so it
will come one day to us, too, and rule over all the earth according to
the promise.”
Alyosha knew that this was just how the people felt and even
reasoned. He understood it, but that the elder Zossima was this
saint and custodian of God’s truth-of that he had no more doubt
than the weeping peasants and the sick women who held out their
children to the elder. The conviction that after his death the elder
would bring extraordinary glory to the monastery was even stronger
in Alyosha than in anyone there, and, of late, a kind of deep flame of
inner ecstasy burnt more and more strongly in his heart. He was not at
all troubled at this elder’s standing as a solitary example before
him.
“No matter. He is holy. He carries in his heart the secret of
renewal for all: that power which will, at last, establish truth on
the earth, and all men will be holy and love one another, and there
will be no more rich nor poor, no exalted nor humbled, but all will be
as the children of God, and the true Kingdom of Christ will come.”
That was the dream in Alyosha’s heart.
The arrival of his two brothers, whom he had not known till
then, seemed to make a great impression on Alyosha. He more quickly
made friends with his half-brother Dmitri (though he arrived later)
than with his own brother Ivan. He was extremely interested in his
brother Ivan, but when the latter had been two months in the town,
though they had met fairly often, they were still not intimate.
Alyosha was naturally silent, and he seemed to be expecting something,
ashamed about something, while his brother Ivan, though Alyosha
noticed at first that he looked long and curiously at him, seemed soon
to have left off thinking of him. Alyosha noticed it with some
embarrassment. He ascribed his brother’s indifference at first to
the disparity of their age and education. But he also wondered whether
the absence of curiosity and sympathy in Ivan might be due to some
other cause entirely unknown to him. He kept fancying that Ivan was
absorbed in something-something inward and important-that he was
striving towards some goal, perhaps very hard to attain, and that that
was why he had no thought for him. Alyosha wondered, too, whether
there was not some contempt on the part of the learned atheist for
him-a foolish novice. He knew for certain that his brother was an
atheist. He could not take offence at this contempt, if it existed;
yet, with an uneasy embarrassment which he did not himself understand,
he waited for his brother to come nearer to him. Dmitri used to
speak of Ivan with the deepest respect and with a peculiar
earnestness. From him Alyosha learnt all the details of the
important affair which had of late formed such a close and
remarkable bond between the two elder brothers. Dmitri’s
enthusiastic references to Ivan were the more striking in Alyosha’s
eyes since Dmitri was, compared with Ivan, almost uneducated, and
the two brothers were such a contrast in personality and character
that it would be difficult to find two men more unlike.
It was at this time that the meeting, or, rather gathering of
the members of this inharmonious family took place in the cell of
the elder who had such an extraordinary influence on Alyosha. The
pretext for this gathering was a false one. It was at this time that
the discord between Dmitri and his father seemed at its acutest
stage and their relations had become insufferably strained. Fyodor
Pavlovitch seems to have been the first to suggest, apparently in
joke, that they
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