Conversations and Exhortations1 of Father Zossima
(e) The Russian Monk2 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 jeer3, and by others it is used as a term of abuse, and this contempt for the monk is growing. It is true, alas4, it is true, that there are many sluggards, gluttons5, profligates, and insolent6 beggars among monks7. Educated people point to these: “You are idlers, useless members of society, you live on the labour of others, you are shameless beggars.” And yet how many meek8 and humble9 monks there are, yearning11 for solitude12 and fervent13 prayer in peace! These are less noticed, or passed over in silence. And how suprised men would be if I were to say that from these meek monks, who yearn10 for solitary14 prayer, the salvation15 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 martyrs17. And when the time comes they will show it to the tottering18 creeds19 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 hatred20. The world has proclaimed the reign21 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 doctrine22 of the world. In that they see freedom. And what follows from this right of multiplication23 of desires? In the rich, isolation24 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 mutual26 envy, for luxury and ostentation27. To have dinners visits, carriages, rank, and slaves to wait on one is looked upon as a necessity, for which life, honour 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 solidarity29 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 bondage30 to the habit of satisfying the innumerable desires he has created for himself? He is isolated31, 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. Obedience32, fasting, and prayer are laughed at, yet only through them lies the way to real, true freedom. I cut off my superfluous33 and unnecessary desires, I subdue34 my proud and wanton will and chastise35 it with obedience, and with God’s help I attain36 freedom of spirit and with it spiritual joy. Which is most capable of conceiving a great idea and serving it — the rich 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 secluded37 yourself within the walls of the monastery38 for your own salvation, and have forgotten the brotherly service of humanity!” But we shall see which will be most zealous39 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 ascetics40 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 atheist41 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 corruption43 is spreading visibly, hourly, working from above downwards44. 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 corrupted45. 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, frail46, rickety, bent47 and already depraved. The stuffy48 workshop, the din28 of machinery49, work all day long, the vile50 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 renounce51 their filthy52 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 wrath53 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 meekness54.
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 marvelled55 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 insolence57, and not revengeful and not envious58. “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 serene59 goodness, for the rich among them are for the most part corrupted already, and much of that is due to our carelessness and indifference60. But God will save His people, for Russia is great in her humility61. I dream of seeing, and seem to see clearly already, our future. It will come to pass that even the most corrupt42 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 joyfully62 and kindly64 to his honourable65 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 forth66 like a precious diamond to the whole world. So may it be, so may it be!
Fathers and teachers, a touching67 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, recognised me, ran up to me, and how delighted he was! He simply pounced68 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 guise69 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 joyful63 one.”
He did not say much, but kept sighing and shaking his head over me tenderly.
“What has become of your fortune?” he asked.
“I gave it to the monastery,” I answered; “we live in common.”
After tea I began saying good-bye, 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 softened71 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 unity25 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 rivalry72 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 destined73 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 cornerstone of the building.”
And we may ask the scornful themselves: If our hope is a dream, when will you build up your edifice74 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 positively75 marvel56 at such simplicity76. 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 covenant77, they would slaughter78 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 slay79 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 duel80, I talked about servants in general society, and I remember everyone 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?” Everyone laughed. Their question was frivolous81 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 behold82, 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 standing83 in dread84 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 infinitely85 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 semblance86 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 rudiments87 of thought and joy untroubled. Do not trouble it, don’t harass88 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, defile16 the earth by your appearance on it, and leave the traces of your foulness89 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 soften70 and purify our hearts and, as it were, to guide us. Woe90 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 perplexed91, 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 marvellously 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 ignoble92, may remain in his defenceless 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, actively93 benevolent94 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 labour. For we must love not only occasionally, for a moment, but for ever. Everyone 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 ecstasy95, 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 accomplished96. Do not say, “Sin is mighty97, 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 everyone 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 justification98 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 undone99 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 apprehend100 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 anyone. For no one can judge a criminal until he recognises that he is just such a criminal as the man standing before him, and that he perhaps is more than all men to blame for that crime. When he understands that, he will be able to be a judge. Though that sounds absurd, it is true. If I had been righteous myself, perhaps there would have been no criminal standing before me. If you can take upon yourself the crime of the criminal your heart is judging, take it at once, suffer for him yourself, and let him go without reproach. And even if the law itself makes you his judge, act in the same spirit so far as possible, for he will go away and condemn101 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 callous102 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 distress103, even to a desire for vengeance104 on the evil-doers, shun105 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 remains106. Men are always saved after the death of the deliverer. Men reject their prophets and slay them, but they love their martyrs and honour those whom they have slain107. You are working for the whole, are acting108 for the future. Seek no reward, for great is your reward on this earth: the spiritual joy which is only vouchsafed109 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 rapture110 and ecstasy. Water the earth with the tears of your joy and love those tears. Don’t be ashamed of that ecstasy, prize it, for it is a gift of God and a great one; it is not given to many but only to the elect.
(i) Of Hell and Hell Fire, a Mystic Reflection.
Fathers and teachers, I ponder, “What is hell?” I maintain that it is the suffering of being unable to love. Once in infinite existence, immeasurable in time and space, a spiritual creature was given on his coming to earth the power of saying, “I am and I love.” Once, only once, there was given him a moment of active lifting love, and for that was earthly life given him, and with it times and seasons. And that happy creature rejected the priceless gift, prized it and loved it not, scorned it and remained callous. Such a one, having left the earth, sees Abraham’s bosom111 and talks with Abraham as we are told in the parable112 of the rich man and Lazarus, and beholds113 heaven and can go up to the Lord. But that is just his torment114, 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 fiery115 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 gulf116 fixed117 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, beholding118 their torments119, 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 miserable120 than they. They tell us that it is a sin to pray for them and outwardly the Church, as it were, renounces121 them, but in my secret heart I believe that we may pray even for them. Love can never be an offence to Christ. For such as those I have prayed inwardly all my life, I confess it, fathers and teachers, and even now I pray for them every day.
Oh, there are some who remain proud and fierce even in hell, in spite of their certain knowledge and contemplation of the absolute truth; there are some fearful ones who have given themselves over to Satan and his proud spirit entirely122. 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 vindictive123 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 annihilated124, 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 utterances125 during the last few hours have not been kept separate from the rest, but their general character can be gathered from what we have in Alexey Fyodorovitch’s manuscript.
The elder’s death came in the end quite unexpectedly. For although those who were gathered about him that last evening realised that his death was approaching, yet it was difficult to imagine that it would come so suddenly. On the contrary, his friends, as I observed already, seeing him that night apparently126 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 corpse127 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 suspense128 is still vividly129 remembered in the town.
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exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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monk
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| n.和尚，僧侣，修道士 | |
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jeer
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| vi.嘲弄，揶揄；vt.奚落；n.嘲笑，讥评 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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gluttons
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| 贪食者( glutton的名词复数 )； 贪图者； 酷爱…的人； 狼獾 | |
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6
insolent
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| adj.傲慢的，无理的 | |
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7
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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8
meek
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| adj.温顺的，逆来顺受的 | |
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9
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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10
yearn
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| v.想念；怀念；渴望 | |
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11
yearning
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| a.渴望的；向往的；怀念的 | |
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12
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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13
fervent
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| adj.热的，热烈的，热情的 | |
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14
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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15
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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16
defile
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| v.弄污，弄脏；n.(山间)小道 | |
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17
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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18
tottering
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| adj.蹒跚的，动摇的v.走得或动得不稳( totter的现在分词 )；踉跄；蹒跚；摇摇欲坠 | |
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19
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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20
hatred
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| n.憎恶，憎恨，仇恨 | |
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21
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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22
doctrine
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| n.教义；主义；学说 | |
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23
multiplication
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| n.增加，增多，倍增；增殖，繁殖；乘法 | |
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24
isolation
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| n.隔离，孤立，分解，分离 | |
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25
unity
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| n.团结，联合，统一；和睦，协调 | |
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26
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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27
ostentation
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| n.夸耀，卖弄 | |
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28
din
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| n.喧闹声，嘈杂声 | |
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29
solidarity
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| n.团结；休戚相关 | |
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30
bondage
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| n.奴役，束缚 | |
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31
isolated
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| adj.与世隔绝的 | |
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32
obedience
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| n.服从，顺从 | |
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33
superfluous
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| adj.过多的，过剩的，多余的 | |
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34
subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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35
chastise
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| vt.责骂，严惩 | |
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36
attain
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| vt.达到，获得，完成 | |
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37
secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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38
monastery
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| n.修道院，僧院，寺院 | |
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39
zealous
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| adj.狂热的，热心的 | |
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40
ascetics
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| n.苦行者，禁欲者，禁欲主义者( ascetic的名词复数 ) | |
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41
atheist
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| n.无神论者 | |
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42
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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43
corruption
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| n.腐败，堕落，贪污 | |
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44
downwards
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| adj./adv.向下的（地），下行的（地） | |
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45
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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46
frail
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| adj.身体虚弱的；易损坏的 | |
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47
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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48
stuffy
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| adj.不透气的，闷热的 | |
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49
machinery
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| n.(总称)机械，机器；机构 | |
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50
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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51
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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52
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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53
wrath
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| n.愤怒，愤慨，暴怒 | |
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54
meekness
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| n.温顺，柔和 | |
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55
marvelled
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| v.惊奇，对…感到惊奇( marvel的过去式和过去分词 ) | |
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56
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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57
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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58
envious
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| adj.嫉妒的，羡慕的 | |
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59
serene
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| adj. 安详的，宁静的，平静的 | |
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60
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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61
humility
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| n.谦逊，谦恭 | |
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62
joyfully
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| adv. 喜悦地, 高兴地 | |
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63
joyful
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| adj.欢乐的，令人欢欣的 | |
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64
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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65
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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66
forth
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| adv.向前；向外，往外 | |
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67
touching
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| adj.动人的，使人感伤的 | |
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68
pounced
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| v.突然袭击( pounce的过去式和过去分词 )；猛扑；一眼看出；抓住机会（进行抨击） | |
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69
guise
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| n.外表，伪装的姿态 | |
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70
soften
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| v.(使)变柔软；(使)变柔和 | |
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71
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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72
rivalry
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| n.竞争，竞赛，对抗 | |
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73
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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74
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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75
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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76
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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77
covenant
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| n.盟约，契约；v.订盟约 | |
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78
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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79
slay
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| v.杀死，宰杀，杀戮 | |
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80
duel
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| n./v.决斗；(双方的)斗争 | |
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81
frivolous
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| adj.轻薄的；轻率的 | |
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82
behold
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| v.看，注视，看到 | |
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83
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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84
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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85
infinitely
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| adv.无限地，无穷地 | |
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86
semblance
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| n.外貌，外表 | |
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87
rudiments
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| n.基础知识，入门 | |
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88
harass
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| vt.使烦恼，折磨，骚扰 | |
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89
foulness
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| n. 纠缠, 卑鄙 | |
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90
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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91
perplexed
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| adj.不知所措的 | |
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92
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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93
actively
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| adv.积极地，勤奋地 | |
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94
benevolent
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| adj.仁慈的，乐善好施的 | |
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95
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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96
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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97
mighty
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| adj.强有力的；巨大的 | |
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98
justification
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| n.正当的理由；辩解的理由 | |
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99
undone
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| a.未做完的，未完成的 | |
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100
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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101
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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102
callous
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| adj.无情的，冷淡的，硬结的，起老茧的 | |
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103
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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104
vengeance
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| n.报复，报仇，复仇 | |
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105
shun
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| vt.避开，回避，避免 | |
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106
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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107
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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108
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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109
vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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110
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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111
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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112
parable
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| n.寓言，比喻 | |
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113
beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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114
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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115
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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116
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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117
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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118
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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119
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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120
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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121
renounces
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| v.声明放弃( renounce的第三人称单数 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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122
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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123
vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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124
annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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125
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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126
apparently
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| adv.显然地；表面上，似乎 | |
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127
corpse
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| n.尸体，死尸 | |
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128
suspense
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| n.（对可能发生的事）紧张感，担心，挂虑 | |
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129
vividly
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| adv.清楚地，鲜明地，生动地 | |
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