Текст книги "The Brothers Karamazov"
Автор книги: Федор Достоевский
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And about servants I will add the following: formerly, as a young man, I would often get angry with servants: “The cook made it too hot, the orderly did not brush my clothes.” And then suddenly there shone on me my dear brother’s thought, which I had heard from him in my childhood: “Am I worthy, such as I am, that another should serve me, and that, because he is poor and untaught, I should order him about?” And I marveled then that the simplest, most self-evident thoughts should come so late to our minds. The world cannot do without servants, but see to it that your servant is freer in spirit than if he were not a servant. And why can I not be the servant of my servant, and in such wise that he even sees it, and without any pride on my part, or any disbelief on his? Why can my servant not be like my own kin, so that I may finally receive him into my family, and rejoice for it? This may be accomplished even now, but it will serve as the foundation for the magnificent communion of mankind in the future, when a man will not seek servants for himself, and will not wish to turn his fellow men into servants, as now, but, on the contrary, will wish with all his strength to become himself the servant of all, in accordance with the Gospel. [211]And is it only a dream, that in the end man will find his joy in deeds of enlightenment and mercy alone, and not in cruel pleasures as now—in gluttony, fornication, ostentation, boasting, and envious rivalry with one another? I firmly believe not, and that the time is near. People laugh and ask: when will the time come, and does it look as if it will ever come? But I think that with Christ we shall bring about this great deed. And how many ideas there have been on the earth, in human history, that were unthinkable even ten years earlier, and that would suddenly appear when their mysterious time had come and sweep over all the earth! So it will be with us as well, and our people will shine forth to the world, and all men will say: “The stone which the builders rejected has become the head of the corner.’ [212]And the scoffers will themselves be asked: “If ours is a dream, then when will you raise up your edifice and make a just order for yourselves by your own reason, without Christ?” Even if they themselves affirm, on the contrary, that it is they who are moving towards communion, then indeed only the simplest of them believe it, so that one may even be astonished at such simplicity. Verily, there is more dreamy fantasy in them than in us. They hope to make a just order for themselves, but, having rejected Christ, they will end by drenching the earth with blood, for blood calls to blood, and he who draws the sword will perish by the sword. [213]And were it not for Christ’s covenant, they would annihilate one another down to the last two men on earth. And these last two, in their pride, would not be able to restrain each other either, so that the last would annihilate the next to last, and then himself as well. And so it would come to pass, were it not for Christ’s covenant, that for the sake of the meek and the humble this thing will be shortened. [214]I began while still in my officer’s uniform, after my duel, to speak about servants at social gatherings, and everyone, I remember, kept marveling at me: “What?” they said, “shall we sit our servants on the sofa and offer them tea?” “Why not,” I would say, “at least once in a while?” Then everyone laughed. Their question was frivolous, and my answer vague, yet I think there was some truth in it.
(g) Of Prayer, Love, and the Touching of Other Worlds
Young man, do not forget to pray. Each time you pray, if you do so sincerely, there will be the flash of a new feeling in it, and a new thought as well, one you did not know before, which will give you fresh courage; and you will understand that prayer is education. Remember also: every day and whenever you can, repeat within yourself: “Lord, have mercy upon all who come before you today.” For every hour and every moment thousands of people leave their life on this earth, and their souls come before the Lord—and so many of them part with the earth in isolation, unknown to anyone, in sadness and sorrow that no one will mourn for them, or even know whether they had lived or not. And so, perhaps from the other end of the earth, your prayer for his repose will rise up to the Lord, though you did not know him at all, nor he you. How moving it is for his soul, coming in fear before the Lord, to feel at that moment that someone is praying for him, too, that there is still a human being on earth who loves him. And God, too, will look upon you both with more mercy, for if even you so pitied him, how much more will he who is infinitely more merciful and loving than you are. And he will forgive him for your sake.
Brothers, do not be afraid of men’s sin, love man also in his sin, for this likeness of God’s love is the height of love on earth. Love all of God’s creation, both the whole of it and every grain of sand. Love every leaf, every ray of God’s light. Love animals, love plants, love each thing. If you love each thing, you will perceive the mystery of God in things. Once you have perceived it, you will begin tirelessly to perceive more and more of it every day. And you will come at last to love the whole world with an entire, universal love. Love the animals: God gave them the rudiments of thought and an untroubled joy. Do not trouble it, do not torment them, do not take their joy from them, do not go against God’s purpose. Man, do not exalt yourself above the animals: they are sinless, and you, you with your grandeur, fester the earth by your appearance on it, and leave your festering trace behind you—alas, almost every one of us does! Love children especially, for they, too, are sinless, like angels, and live to bring us to tenderness and the purification of our hearts and as a sort of example for us. Woe to him who offends a child. I was taught to love little children by Father Anfim: during our wanderings, this dear and silent man used to spend the little half-kopecks given us as alms on gingerbreads and candies, and hand them out to them. He could not pass by children without his soul being shaken: such is the man.
One may stand perplexed before some thought, especially seeing men’s sin, asking oneself: “Shall I take it by force, or by humble love?” Always resolve to take it by humble love. If you so resolve once and for all, you will be able to overcome the whole world. A loving humility is a terrible power, the most powerful of all, nothing compares with it. Keep company with yourself and look to yourself every day and hour, every minute, that your image be ever gracious. See, here you have passed by a small child, passed by in anger, with a foul word, with a wrathful soul; you perhaps did not notice the child, but he saw you, and your unsightly and impious image has remained in his defenseless heart. You did not know it, but you may thereby have planted a bad seed in him, and it may grow, and all because you did not restrain yourself before the child, because you did not nurture in yourself a heedful, active love. Brothers, love is a teacher, but one must know how to acquire it, for it is difficult to acquire, it is dearly bought, by long work over a long time, for one ought to love not for a chance moment but for all time. Anyone, even a wicked man, can love by chance. My young brother asked forgiveness of the birds: it seems senseless, yet it is right, for all is like an ocean, all flows and connects; touch it in one place and it echoes at the other end of the world. Let it be madness to ask forgiveness of the birds, still it would be easier for the birds, and for a child, and for any animal near you, if you yourself were more gracious than you are now, if only by a drop, still it would be easier. All is like an ocean, I say to you. Tormented by universal love, you, too, would then start praying to the birds, as if in a sort of ecstasy, and entreat them to forgive you your sin. Cherish this ecstasy, however senseless it may seem to people.
My friends, ask gladness from God. Be glad as children, as birds in the sky. And let man’s sin not disturb you in your efforts, do not fear that it will dampen your endeavor and keep it from being fulfilled, do not say, “Sin is strong, impiety is strong, the bad environment is strong, and we are lonely and powerless, the bad environment will dampen us and keep our good endeavor from being fulfilled.” Flee from such despondency, my children! There is only one salvation for you: take yourself up, and make yourself responsible for all the sins of men. For indeed it is so, my friend, and the moment you make yourself sincerely responsible for everything and everyone, you will see at once that it is really so, that it is you who are guilty on behalf of all and for all. Whereas by shifting your own laziness and powerlessness onto others, you will end by sharing in Satan’s pride and murmuring against God. I think thus of Satan’s pride: it is difficult for us on earth to comprehend it, and therefore, how easy it is to fall into error and partake of it, thinking, moreover, that we are doing something great and beautiful. [215]And there is much in the strongest feelings and impulses of our nature that we cannot comprehend while on earth; do not be tempted by that, either, and do not think it can serve you as a justification for anything, for the eternal judge will demand of you that which you could comprehend, not that which you could not—you will be convinced of that, for then you will see all things aright and no longer argue. But on earth we are indeed wandering, as it were, and did we not have the precious image of Christ before us, we would perish and be altogether lost, like the race of men before the flood. Much on earth is concealed from us, [216] but in place of it we have been granted a secret, mysterious 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 philosophers say it is impossible on earth to conceive the essence of things. God took seeds from other worlds and sowed them on this earth, and raised up his garden; and everything that could sprout sprouted, but it lives and grows only through its sense of being in touch with other mysterious worlds; if this sense is weakened or destroyed in you, that which has grown up in you dies. Then you become indifferent to life, and even come to hate it. So I think.
(h) Can One Be the Judge of One’s Fellow Creatures? Of Faith to the End
Remember especially that you cannot be the judge of anyone. [217]For there can be no judge of a criminal on earth until the judge knows that he, too, is a criminal, exactly the same as the one who stands before him, and that he is perhaps most guilty of all for the crime of the one standing before him. When he understands this, then he will be able to be a judge. However mad that may seem, it is true. For if I myself were righteous, perhaps there would be no criminal standing before me now. If you are able to take upon yourself the crime of the criminal who stands before you and whom you are judging in your heart, do so at once, and suffer for him yourself, and let him go without reproach. And even if the law sets you up as a judge, then, too, act in this spirit as far as you can, for he will go away and condemn himself more harshly than you would condemn him. And if, having received your kiss, he goes away unmoved and laughing at you, do not be tempted by that either: it means that his time has not yet come, but it will come in due course; and if it does not come, no matter: if not he, then another will know, and suffer, and judge, and accuse himself, and the truth will be made full. Believe it, believe it without doubt, for in this lies all hope and all the faith of the saints.
Work tirelessly. If, as you are going to sleep at night, you remember: “I did not do what I ought to have done,” arise at once and do it. If you are surrounded by spiteful and callous people who do not want to listen to you, fall down before them and ask their forgiveness, for the guilt is yours, too, that they do not want to listen to you. And if you cannot speak with the embittered, serve them silently and in humility, never losing hope. And if everyone abandons you and drives you out by force, then, when you are left alone, fall down on the earth and kiss it and water it with your tears, and the earth will bring forth fruit from your tears, even though no one has seen or heard you in your solitude. Have faith to the end, even if it should happen that all on earth are corrupted and you alone remain faithful: make your offering even so, and praise God, you who are the only one left. And if there are two of you who come together thus, there is already a whole world, a world of living love; embrace each other in tenderness and give praise to the Lord: for his truth has been made full, if only in the two of you.
If you yourself have sinned, and are sorrowful even unto death for your sins, or for your sudden sin, rejoice for the other, rejoice for the righteous one, rejoice that though you have sinned, he still is righteous and has not sinned.
If the wickedness of people arouses indignation and insurmountable grief in you, to the point that you desire to revenge yourself upon the wicked, fear that feeling most of all; go at once and seek torments for yourself, as if you yourself were guilty of their wickedness. Take these torments upon yourself and suffer them, and your heart will be eased, and you will understand that you, too, are guilty, for you might have shone to the wicked, even like the only sinless One, [218]but you did not. If you had shone, your light would have lighted the way for others, and the one who did wickedness would perhaps not have done so in your light. And even if you do shine, but see that people are not saved even with your light, remain steadfast, and do not doubt the power of the heavenly light; believe that if they are not saved now, they will be saved later. And if they are not saved, their sons will be saved, for your light will not die, even when you are dead. The righteous man departs, but his light remains. People are always saved after the death of him who saved them. The generation of men does not welcome its prophets and kills them, but men love their martyrs and venerate those they have tortured to death. Your work is for the whole, your deed is for the future. Never seek a reward, for great is your reward on earth without that: your spiritual joy, which only the righteous obtain. Nor should you fear the noble and powerful, but be wise and ever gracious. Know measure, know the time, learn these things. When you are alone, pray. Love to throw yourself down on the earth and kiss it. Kiss the earth and love it, tirelessly, insatiably, love all men, love all things, seek this rapture and ecstasy. Water the earth with the tears of your joy, and love those tears. Do not be ashamed of this ecstasy, treasure it, for it is a gift from God, a great gift, and it is not given to many, but to those who are chosen.
(i) Of Hell and Hell Fire: A Mystical Discourse
Fathers and teachers, I ask myself: “What is hell?” And I answer thus: “The suffering of being no longer able to love.” [219]Once in infinite existence, measured neither by time nor by space, a certain spiritual being, through his appearance on earth, was granted the ability to say to himself: “I am and I love.” Once, once only, he was given a moment of active, living love, and for that he was given earthly life with its times and seasons. And what then? This fortunate being rejected the invaluable gift, did not value it, did not love it, looked upon it with scorn, and was left unmoved by it. This being, having departed the earth, sees Abraham’s bosom, and talks with Abraham, as is shown us in the parable of the rich man and Lazarus, [220]and he beholds paradise, and could rise up to the Lord, but his torment is precisely to rise up to the Lord without having loved, to touch those who loved him—him who disdained their love. For he sees clearly and says to himself: “Now I have knowledge, and though I thirst to love, there will be no great deed in my love, no sacrifice, for my earthly life is over, and Abraham will not come with a drop of living water ( that is, with a renewed gift of the former life, earthly and active) to cool the flame of the thirst for spiritual love that is burning me now, since I scorned it on earth; life is over, and time will be no more! [221]Though I would gladly give my life for others, it is not possible now, for the life I could have sacrificed for love is gone, and there is now an abyss between that life and this existence.” People speak of the material flames of hell. I do not explore this mystery, and I fear it, but I think that if there were material flames, truly people would be glad to have them, for, as I fancy, in material torment they might forget, at least for a moment, their far more terrible spiritual torment. And yet it is impossible to take this spiritual torment from them, for this torment is not external but is within them. And were it possible to take it from them, then, I think, their unhappiness would be even greater because of it. For though the righteous would forgive them from paradise, seeing their torments, and call them to themselves, loving them boundlessly, they would thereby only increase their torments, for they would arouse in them an even stronger flame of thirst for reciprocal, active, and grateful love, which is no longer possible. Nevertheless, in the timidity of my heart I think that the very awareness of this impossibility would serve in the end to relieve them, for, having accepted the love of the righteous together with the impossibility of requiting it, in this obedience and act of humility they would attain at last to a certain image, as it were, of the active love they scorned on earth, and an action somewhat similar to it ... I regret, my brothers and friends, that I cannot express it clearly. But woe to those who have destroyed themselves on earth, woe to the suicides! I think there can be no one unhappier than they. We are told that it is a sin to pray to God for them, and outwardly the Church rejects them, as it were, but in the secret of my soul I think that one may pray for them as well. [222] Christ will not be angered by love. Within myself, all my life, I have prayed for them, I confess it to you, fathers and teachers, and still pray every day.
Oh, there are those who remain proud and fierce even in hell, in spite of their certain knowledge and contemplation of irrefutable truth; there are terrible ones, wholly in communion with Satan and his proud spirit. For them hell is voluntary and insatiable, they are sufferers by their own will. For they have cursed themselves by cursing God and life. They feed on their wicked pride, as if a hungry man in the desert were to start sucking his own blood from his body. [223]But they are insatiable unto ages of ages, and reject forgiveness, and curse God who calls to them. They cannot look upon the living God without hatred, and demand that there be no God of life, that God destroy himself and all his creation. And they will burn eternally in the fire of their wrath, thirsting for death and nonexistence. But they will not find death. . .
Here ends the manuscript of Alexei Fyodorovich Karamazov. I repeat: it is incomplete and fragmentary. The biographical information, for example, embraces only the elder’s early youth. From his homilies and opinions, much that had apparently been said at different times and for various reasons is brought together, as if into a single whole. What was said by the elder in those last hours proper of his life is not all precisely outlined, but only a notion is given of the spirit and nature of that conversation as compared with what Alexei Fyodorovich’s manuscript contains from earlier homilies. The elder’s death indeed came quite unexpectedly. For though all who had gathered around him on that last evening fully realized that his death was near, still it was impossible to imagine that it would come so suddenly; on the contrary, his friends, as I have already observed, seeing him apparently so cheerful and talkative that night, were even convinced that there had been a noticeable improvement in his health, be it only for a short time. Even five minutes before the end, as they told later with surprise, it was impossible to foresee anything. He suddenly seemed to feel a most acute pain in his chest, turned pale, and pressed his hands firmly to his heart. They all rose from their seats and rushed towards him; but he—suffering, but still looking at them with a smile—silently lowered himself from his armchair to the floor and knelt, then bowed down with his face to the ground, stretched out his arms, and, as if in joyful ecstasy, kissing the earth and praying (as he himself taught), quietly and joyfully gave up his soul to God. The news of his death spread immediately through the hermitage and reached the monastery. Those closest to the newly departed, and those whose duty it was by rank, began to prepare his body according to the ancient rite, and all the brothers gathered in the church. And still before dawn, as rumor later had it, the news about the newly departed reached town. By morning almost the whole town was talking of the event, and a multitude of townspeople poured into the monastery. But we shall speak of that in the next book, and here shall only add beforehand that the day was not yet over when something occurred that was so unexpected for everyone, and so strange, disturbing, and bewildering, as it were, from the impression it made within the monastery and in town, that even now, after so many years, a very vivid memory of that day, so disturbing for many, is still preserved in our town . . .
