the husks of religion.
and none of those present, from the inspector down to maslova, seemed conscious of the fact that this jesus, whose name the priest repeated such a great number of times, and whom he praised with all these curious expressions, had forbidden the very things that were being done there; that he had prohibited not only this meaningless much-speaking and the blasphemous incantation over the bread and wine, but had also, in the clearest words, forbidden men to call other men their master, and to pray in temples; and had ordered that every one should pray in solitude, had forbidden to erect temples, saying that he had come to destroy them, and that one should worship, not in a temple, but in spirit and in truth; and, above all, that he had forbidden not only to judge, to imprison, to torment, to execute men, as was being done here, but had prohibited any kind of violence, saying that he had come to give freedom to the captives.
no one present seemed conscious that all that was going on here was the greatest blasphemy and a supreme mockery of that same christ in whose name it was being done. no one seemed to realise that the gilt cross with the enamel medallions at the ends, which the priest held out to the people to be kissed, was nothing but the emblem of that gallows on which christ had been executed for denouncing just what was going on here. that these priests, who imagined they were eating and drinking the body and blood of christ in the form of bread and wine, did in reality eat and drink his flesh and his blood, but not as wine and bits of bread, but by ensnaring "these little ones" with whom he identified himself, by depriving them of the greatest blessings and submitting them to most cruel torments, and by hiding from men the tidings of great joy which he had brought. that thought did not enter into the mind of any one present.
the priest did his part with a quiet conscience, because he was brought up from childhood to consider that the only true faith was the faith which had been held by all the holy men of olden times and was still held by the church, and demanded by the state authorities. he did not believe that the bread turned into flesh, that it was useful for the soul to repeat so many words, or that he had actually swallowed a bit of god. no one could believe this, but he believed that one ought to hold this faith. what strengthened him most in this faith was the fact that, for fulfilling the demands of this faith, he had for the last 15 years been able to draw an income, which enabled him to keep his family, send his son to a gymnasium and his daughter to a school for the daughters of the clergy. the deacon believed in the same manner, and even more firmly than the priest, for he had forgotten the substance of the dogmas of this faith, and knew only that the prayers for the dead, the masses, with and without the acathistus, all had a definite price, which real christians readily paid, and, therefore, he called out his "have mercy, have mercy," very willingly, and read and said what was appointed, with the same quiet certainty of its being necessary to do so with which other men sell faggots, flour, or potatoes. the prison inspector and the warders, though they had never understood or gone into the meaning of these dogmas and of all that went on in church, believed that they must believe, because the higher authorities and the tsar himself believed in it. besides, though faintly (and themselves unable to explain why), they felt that this faith defended their cruel occupations. if this faith did not exist it would have been more difficult, perhaps impossible, for them to use all their powers to torment people, as they were now doing, with a quiet conscience. the inspector was such a kind-hearted man that he could not have lived as he was now living unsupported by his faith. therefore, he stood motionless, bowed and crossed himself zealously, tried to feel touched when the song about the cherubims was being sung, and when the children received communion he lifted one of them, and held him up to the priest with his own hands.
the great majority of the prisoners believed that there lay a mystic power in these gilt images, these vestments, candles, cups, crosses, and this repetition of incomprehensible words, "jesu sweetest" and "have mercy"--a power through which might be obtained much convenience in this and in the future life. only a few clearly saw the deception that was practised on the people who adhered to this faith, and laughed at it in their hearts; but the majority, having made several attempts to get the conveniences they desired, by means of prayers, masses, and candles, and not having got them (their prayers remaining unanswered), were each of them convinced that their want of success was accidental, and that this organisation, approved by the educated and by archbishops, is very important and necessary, if not for this, at any rate for the next life.
maslova also believed in this way. she felt, like the rest, a mixed sensation of piety and dulness. she stood at first in a crowd behind a railing, so that she could see no one but her companions; but when those to receive communion moved on, she and theodosia stepped to the front, and they saw the inspector, and, behind him, standing among the warders, a little peasant, with a very light beard and fair hair. this was theodosia's husband, and he was gazing with fixed eyes at his wife. during the acathistus maslova occupied herself in scrutinising him and talking to theodosia in whispers, and bowed and made the sign of the cross only when every one else did.
在场的人，从司祭、典狱长到玛丝洛娃，谁也没有想到，司祭声嘶力竭地反复叨念和用种种古怪字眼颂扬的耶稣本人，恰好禁止这里所做的一切事情。他不仅禁止这种毫无意义的饶舌和以师尊自居的司祭使用面包和酒所作的亵渎法术，而且斩钉截铁地禁止一些人把另一些人称为师尊，禁止在教堂里祈祷，并叮嘱各人单独祈祷。他甚至禁止人们修建教堂，说要毁坏教堂，还说人们不应该在教堂里祈祷，而应该在心灵里和真理中祈祷。主要是他不但禁止对人进行审判，监禁，折磨，侮辱和惩罚，象这里所做的那样，而且禁止对人使用任何暴力，并说他是来释放一切囚犯，使他们获得自由的。
在场的人，谁也没有想到，这里所做的一切正是最严重的亵渎，以基督名义所做的一切正是对基督本人的嘲弄。谁也没有想到，司祭举着让人亲吻的四端镶有珐琅圆饰的包金十字架，不是别的，恰恰就是基督受刑的绞架的形象，而他之所以上绞架，就是因为他禁止此刻这里所做的事情。谁也没有想到，司祭吃着面包，喝着葡萄酒，自以为是在吃基督的身体，喝基督的血，其实他们确实是在吃喝基督的血肉，不过并非因为他们吃了面包，喝了葡萄酒，而是因为他们不仅盅惑那些被基督认为同自己一样的“弱小者”，而且剥夺他们最大的幸福，使他们遭到最残酷的折磨，不让人们知道基督带给他们的福音。
司祭心安理得地做着这一切，因为他从小就受了这样的教育，认为这是唯一正确的信仰，从前的圣徒都信奉过它，现在的神职长官和俗世长官也都信奉它。他相信的并非面包会变成身体，说许多空话会有益于灵魂，或者他真的吃了上帝身上的一块肉。这类事是不足信的。他相信的只是非有这样的信仰不可。使他确立这种信心的，主要是十八年来他靠这种礼拜收入钱财，养家活口，让儿子读中学，送女儿进神学校。诵经士也这样相信，而且信心比司祭更坚定，因为他压根儿忘记了这种教义的实质，只知道香火、追荐亡灵、诵经、普通祈祷和带赞美词的祈祷都有一定的价格，凡是真正的基督徒都乐意缴付，因此他叫喊“饶恕吧，饶恕吧”也好，唱赞美诗也好，念经也好，总是镇定沉着，满心相信非这样做不可，就象人家出卖木柴、面粉和土豆一样。至于典狱长和看守，他们虽然从来不知道也不研究教义和教堂里各种圣礼的意义，但却相信非有这样的信仰不可，因为最高当局和沙皇本人都信奉它。除此以外，他们还感觉到这种信仰在为他们残酷的职务辩解，虽然这种感觉是隐隐约约的，因为他们自己也解释不清究竟是怎么一回事。要是没有这种信仰，恐怕很难甚至不可能象现在这样心安理得地拚命折磨人。典狱长天性善良，要不是从这种信仰中获得支持，他绝对不可能这样生活下去。就因为有了这种支持，他才能俨然挺直身子站在那里，又是跪拜，又是画十字，听到大家唱“那些司智天使”，就情绪激动，而在给孩子们授圣餐时，就走上前去，亲手抱起一个领圣餐的孩子，把他举得高高的。
在犯人中间，只有少数几个看透这类玩意儿纯属骗局，用来愚弄这一类信徒，因此心里暗暗好笑。大多数人却相信，这种包金的圣像、蜡烛、金杯、法衣、十字架、反复叼念的“至亲至爱的耶稣”和“饶恕吧”，都蕴藏着神秘的力量，依靠这种力量就可以在今世和来世得到许多好处。虽然多数人都做过一些尝试，想借助于祈求、祷告、蜡烛，在今世得到好处，结果却一无所得，他们的祷告也没有如愿，但大家还是坚信，失败是偶然的，这一套做法既然得到有学问的人和总主教的赞同，总是很有道理的。即使对今世没有作用，对来世也一定会起作用。
玛丝洛娃也这样相信。她在做礼拜时也象别人一样，产生一种又虔诚又厌烦的复杂心情。起初她站在隔板后面的人群中间，除了同牢的几个女伴以外，谁也看不见。后来，领圣餐的人往前走去，她跟费多霞也一起往前移动，于是就看见了典狱长，还看见典狱长后面的看守中间有一个矮小的农民，长着浅褐头发，留着淡白胡子。这人就是费多霞的丈夫。他正目不转睛地盯着妻子。玛丝洛娃在唱赞美诗的时候不断打量他，同时跟费多霞交头接耳地谈话，直到大家画十字和跪拜时，她才也跟着这样做。