in others by devout solemnity. All were expecting that some marvel would happen immediately after the elder’s death. Their suspense was, from one point of view, almost frivolous, but even the most austere of the monks were affected by it. Father Païssy’s face looked the gravest of all.

Alyosha was mysteriously summoned by a monk to see Rakitin, who had arrived from town with a singular letter for him from Madame Hohlakov. In it she informed Alyosha of a strange and very opportune incident. It appeared that among the women who had come on the previous day to receive Father Zossima’s blessing, there had been an old woman from the town, a sergeant’s widow, called Prohorovna. She had inquired whether she might pray for the rest of the soul of her son, Vassenka, who had gone to Irkutsk, and had sent her no news for over a year. To which Father Zossima had answered sternly, forbidding her to do so, and saying that to pray for the living as though they were dead was a kind of sorcery. He afterwards forgave her on account of her ignorance, and added “as though reading the book of the future” (this was Madame Hohlakov’s expression) words of comfort: “that her son Vassya was certainly alive and he would either come himself very shortly or send a letter, and that she was to go home and expect him.” And “would you believe it,” exclaimed Madame Hohlakov enthusiastically, “the prophecy has been fulfilled literally indeed, and more than that.” Scarcely had the old woman reached home when they gave her a letter from Siberia which had been awaiting her. But that was not all; in the letter written on the road from Ekatermburg, Vassya informed his mother that he was returning to Russia with an official, and that three weeks after her receiving the letter he hoped “to embrace his mother.”

Madame Hohlakov warmly entreated Alyosha to report this new “miracle of prediction” to the Superior and all the brotherhood. “All, all, ought to know of it!” she concluded. The letter had been written in haste, the excitement of the writer was apparent in every line of it. But Alyosha had no need to tell the monks, for all knew of it already. Rakitin had commissioned the monk who brought his message “to inform most respectfully his reverence Father Païssy, that he, Rakitin, has a matter to speak of with him, of such gravity that he dare not defer it for a moment, and humbly begs forgiveness for his presumption.” As the monk had given the message to Father Païssy before that to Alyosha, the latter found after reading the letter, there was nothing left for him to do but to hand it to Father Païssy in confirmation of the story.

And even that austere and cautious man, though he frowned as he read the news of the “miracle,” could not completely restrain some inner emotion. His eyes gleamed, and a grave and solemn smile came into his lips.

“We shall see greater things!” broke from him.

“We shall see greater things, greater things yet!” the monks around repeated.

But Father Païssy, frowning again, begged all of them at least for a time, not to speak of the matter “till it be more fully confirmed, seeing there is so much credulity among those of this world, and indeed this might well have chanced naturally,” he added, prudently, as it were to satisfy his conscience, though scarcely believing his own disavowal, a fact his listeners very clearly perceived.

Within the hour the “miracle” was of course known to the whole monastery, and many visitors who had come for the mass. No one seemed more impressed by it than the monk who had come the day before from St. Sylvester, from the little monastery of Obdorsk in the far North. It was he who had been standing near Madame Hohlakov the previous day and had asked Father Zossima earnestly, referring to the “healing” of the lady’s daughter, “how can you presume to do such things?”

He was now somewhat puzzled and did not know whom to believe. The evening before he had visited Father Ferapont in his cell apart, behind the apiary, and had been greatly impressed and overawed by the visit. This Father Ferapont was that aged monk so devout in fasting and observing silence who has been mentioned already, as antagonistic to Father Zossima and the whole institution of “elders,” which he regarded as a pernicious and frivolous innovation. He was a very formidable opponent, although from his practice of silence he scarcely spoke a word to any one. What made him formidable was that