Remove tei-hi classes

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 						<span class="tei tei-q">“Blessed man! Give me your hand to kiss.”</span>
 					</p>
-					<p>Fyodor Pavlovitch skipped up, and imprinted a rapid kiss on the elder's thin hand. <span class="tei tei-q">“It is, it is pleasant to take offense. You said that so well, as I never heard it before. Yes, I have been all my life taking offense, to please myself, taking offense on esthetic grounds, for it is not so much pleasant as distinguished sometimes to be insulted—that you had forgotten, great elder, it is distinguished! I shall make a note of that. But I have been lying, lying positively my whole life long, every day and hour of it. Of a truth, I am a lie, and the father of lies. Though I believe I am not the father of lies. I am getting mixed in my texts. Say, the son of lies, and that will be enough. Only ... my angel ... I may sometimes talk about Diderot! Diderot will do no harm, though sometimes a word will do harm. Great elder, by the way, I was forgetting, though I had been meaning for the last two years to come here on purpose to ask and to find out something. Only do tell Pyotr Alexandrovitch not to interrupt me. Here is my question: Is it true, great Father, that the story is told somewhere in the <span class="tei tei-hi"><span style="font-style: italic">Lives of the Saints</span></span> of a holy saint martyred for his faith who, when his head was cut off at last, stood up, picked up his head, and, <span class="tei tei-q">‘courteously kissing it,’</span> walked a long way, carrying it in his hands. Is that true or not, honored Father?”</span></p>
+					<p>Fyodor Pavlovitch skipped up, and imprinted a rapid kiss on the elder's thin hand. <span class="tei tei-q">“It is, it is pleasant to take offense. You said that so well, as I never heard it before. Yes, I have been all my life taking offense, to please myself, taking offense on esthetic grounds, for it is not so much pleasant as distinguished sometimes to be insulted—that you had forgotten, great elder, it is distinguished! I shall make a note of that. But I have been lying, lying positively my whole life long, every day and hour of it. Of a truth, I am a lie, and the father of lies. Though I believe I am not the father of lies. I am getting mixed in my texts. Say, the son of lies, and that will be enough. Only ... my angel ... I may sometimes talk about Diderot! Diderot will do no harm, though sometimes a word will do harm. Great elder, by the way, I was forgetting, though I had been meaning for the last two years to come here on purpose to ask and to find out something. Only do tell Pyotr Alexandrovitch not to interrupt me. Here is my question: Is it true, great Father, that the story is told somewhere in the <i>Lives of the Saints</i> of a holy saint martyred for his faith who, when his head was cut off at last, stood up, picked up his head, and, <span class="tei tei-q">‘courteously kissing it,’</span> walked a long way, carrying it in his hands. Is that true or not, honored Father?”</span></p>
 					<p><span class="tei tei-q">“No, it is untrue,”</span> said the elder.</p>
 					<p><span class="tei tei-q">“There is nothing of the kind in all the lives of the saints. What saint do you say the story is told of?”</span> asked the Father Librarian.</p>
 					<p>
@@ -67,7 +67,7 @@
 						<span class="tei tei-q">“It is true you did not tell me, but you told it when I was present. It was three years ago. I mentioned it because by that ridiculous story you shook my faith, Pyotr Alexandrovitch. You knew nothing of it, but I went home with my faith shaken, and I have been getting more and more shaken ever since. Yes, Pyotr Alexandrovitch, you were the cause of a great fall. That was not a Diderot!”</span>
 					</p>
 					<p>Fyodor Pavlovitch got excited and pathetic, though it was perfectly clear to every one by now that he was playing a part again. Yet Miüsov was stung by his words.</p>
-					<p><span class="tei tei-q">“What nonsense, and it is all nonsense,”</span> he muttered. <span class="tei tei-q">“I may really have told it, some time or other ... but not to you. I was told it myself. I heard it in Paris from a Frenchman. He told me it was read at our mass from the <span class="tei tei-hi"><span style="font-style: italic">Lives of the Saints</span></span> ... he was a very learned man who had made a special study of Russian statistics and had lived a long time in Russia.... I have not read the <span class="tei tei-hi"><span style="font-style: italic">Lives of the Saints</span></span> myself, and I am not going to read them ... all sorts of things are said at dinner—we were dining then.”</span></p>
+					<p><span class="tei tei-q">“What nonsense, and it is all nonsense,”</span> he muttered. <span class="tei tei-q">“I may really have told it, some time or other ... but not to you. I was told it myself. I heard it in Paris from a Frenchman. He told me it was read at our mass from the <i>Lives of the Saints</i> ... he was a very learned man who had made a special study of Russian statistics and had lived a long time in Russia.... I have not read the <i>Lives of the Saints</i> myself, and I am not going to read them ... all sorts of things are said at dinner—we were dining then.”</span></p>
 					<p><span class="tei tei-q">“Yes, you were dining then, and so I lost my faith!”</span> said Fyodor Pavlovitch, mimicking him.</p>
 					<p><span class="tei tei-q">“What do I care for your faith?”</span> Miüsov was on the point of shouting, but he suddenly checked himself, and said with contempt, <span class="tei tei-q">“You defile everything you touch.”</span></p>
 					<p>The elder suddenly rose from his seat. <span class="tei tei-q">“Excuse me, gentlemen, for leaving you a few minutes,”</span> he said, addressing all his guests. <span class="tei tei-q">“I have visitors awaiting me who arrived before you. But don't you tell lies all the same,”</span> he added, turning to Fyodor Pavlovitch with a good-humored face. He went out of the cell. Alyosha and the novice flew to escort him down the steps. Alyosha was breathless: he was glad to get away, but he was glad, too, that the elder was good-humored and not offended. Father Zossima was going towards the portico to bless the people waiting for him there. But Fyodor Pavlovitch persisted in stopping him at the door of the cell.</p>

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 					<p><span class="tei tei-q">“A most unworthy play upon words for an ecclesiastic!”</span> Father Païssy could not refrain from breaking in again. <span class="tei tei-q">“I have read the book which you have answered,”</span> he added, addressing Ivan, <span class="tei tei-q">“and was astounded at the words <span class="tei tei-q">‘the Church is a kingdom not of this world.’</span> If it is not of this world, then it cannot exist on earth at all. In the Gospel, the words <span class="tei tei-q">‘not of this world’</span> are not used in that sense. To play with such words is indefensible. Our Lord Jesus Christ came to set up the Church upon earth. The Kingdom of Heaven, of course, is not of this world, but in Heaven; but it is only entered through the Church which has been founded and established upon earth. And so a frivolous play upon words in such a connection is unpardonable and improper. The Church is, in truth, a kingdom and ordained to rule, and in the end must undoubtedly become the kingdom ruling over all the earth. For that we have the divine promise.”</span></p>
 					<p>He ceased speaking suddenly, as though checking himself. After listening attentively and respectfully Ivan went on, addressing the elder with perfect composure and as before with ready cordiality:</p>
 					<p>
-						<span class="tei tei-q">“The whole point of my article lies in the fact that during the first three centuries Christianity only existed on earth in the Church and was nothing but the Church. When the pagan Roman Empire desired to become Christian, it inevitably happened that, by becoming Christian, it included the Church but remained a pagan State in very many of its departments. In reality this was bound to happen. But Rome as a State retained too much of the pagan civilization and culture, as, for example, in the very objects and fundamental principles of the State. The Christian Church entering into the State could, of course, surrender no part of its fundamental principles—the rock on which it stands—and could pursue no other aims than those which have been ordained and revealed by God Himself, and among them that of drawing the whole world, and therefore the ancient pagan State itself, into the Church. In that way (that is, with a view to the future) it is not the Church that should seek a definite position in the State, like <span class="tei tei-q">‘every social organization,’</span> or as <span class="tei tei-q">‘an organization of men for religious purposes’</span> (as my opponent calls the Church), but, on the contrary, every earthly State should be, in the end, completely transformed into the Church and should become nothing else but a Church, rejecting every purpose incongruous with the aims of the Church. All this will not degrade it in any way or take from its honor and glory as a great State, nor from the glory of its rulers, but only turns it from a false, still pagan, and mistaken path to the true and rightful path, which alone leads to the eternal goal. This is why the author of the book <span class="tei tei-hi"><span style="font-style: italic">On the Foundations of Church Jurisdiction</span></span> would have judged correctly if, in seeking and laying down those foundations, he had looked upon them as a temporary compromise inevitable in our sinful and imperfect days. But as soon as the author ventures to declare that the foundations which he predicates now, part of which Father Iosif just enumerated, are the permanent, essential, and eternal foundations, he is going directly against the Church and its sacred and eternal vocation. That is the gist of my article.”</span>
+						<span class="tei tei-q">“The whole point of my article lies in the fact that during the first three centuries Christianity only existed on earth in the Church and was nothing but the Church. When the pagan Roman Empire desired to become Christian, it inevitably happened that, by becoming Christian, it included the Church but remained a pagan State in very many of its departments. In reality this was bound to happen. But Rome as a State retained too much of the pagan civilization and culture, as, for example, in the very objects and fundamental principles of the State. The Christian Church entering into the State could, of course, surrender no part of its fundamental principles—the rock on which it stands—and could pursue no other aims than those which have been ordained and revealed by God Himself, and among them that of drawing the whole world, and therefore the ancient pagan State itself, into the Church. In that way (that is, with a view to the future) it is not the Church that should seek a definite position in the State, like <span class="tei tei-q">‘every social organization,’</span> or as <span class="tei tei-q">‘an organization of men for religious purposes’</span> (as my opponent calls the Church), but, on the contrary, every earthly State should be, in the end, completely transformed into the Church and should become nothing else but a Church, rejecting every purpose incongruous with the aims of the Church. All this will not degrade it in any way or take from its honor and glory as a great State, nor from the glory of its rulers, but only turns it from a false, still pagan, and mistaken path to the true and rightful path, which alone leads to the eternal goal. This is why the author of the book <i>On the Foundations of Church Jurisdiction</i> would have judged correctly if, in seeking and laying down those foundations, he had looked upon them as a temporary compromise inevitable in our sinful and imperfect days. But as soon as the author ventures to declare that the foundations which he predicates now, part of which Father Iosif just enumerated, are the permanent, essential, and eternal foundations, he is going directly against the Church and its sacred and eternal vocation. That is the gist of my article.”</span>
 					</p>
 					<p><span class="tei tei-q">“That is, in brief,”</span> Father Païssy began again, laying stress on each word, <span class="tei tei-q">“according to certain theories only too clearly formulated in the nineteenth century, the Church ought to be transformed into the State, as though this would be an advance from a lower to a higher form, so as to disappear into it, making way for science, for the spirit of the age, and civilization. And if the Church resists and is unwilling, some corner will be set apart for her in the State, and even that under control—and this will be so everywhere in all modern European countries. But Russian hopes and conceptions demand not that the Church should pass as from a lower into a higher type into the State, but, on the contrary, that the State should end by being worthy to become only the Church and nothing else. So be it! So be it!”</span></p>
 					<p><span class="tei tei-q">“Well, I confess you've reassured me somewhat,”</span> Miüsov said smiling, again crossing his legs. <span class="tei tei-q">“So far as I understand, then, the realization of such an ideal is infinitely remote, at the second coming of Christ. That's as you please. It's a beautiful Utopian dream of the abolition of war, diplomacy, banks, and so on—something after the fashion of socialism, indeed. But I imagined that it was all meant seriously, and that the Church might be <em>now</em> going to try criminals, and sentence them to beating, prison, and even death.”</span></p>

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@@ -54,7 +54,7 @@
 						<span class="tei tei-q">“If it can't be decided in the affirmative, it will never be decided in the negative. You know that that is the peculiarity of your heart, and all its suffering is due to it. But thank the Creator who has given you a lofty heart capable of such suffering; of thinking and seeking higher things, for our dwelling is in the heavens. God grant that your heart will attain the answer on earth, and may God bless your path.”</span>
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 					<p>The elder raised his hand and would have made the sign of the cross over Ivan from where he stood. But the latter rose from his seat, went up to him, received his blessing, and kissing his hand went back to his place in silence. His face looked firm and earnest. This action and all the preceding conversation, which was so surprising from Ivan, impressed every one by its strangeness and a certain solemnity, so that all were silent for a moment, and there was a look almost of apprehension in Alyosha's face. But Miüsov suddenly shrugged his shoulders. And at the same moment Fyodor Pavlovitch jumped up from his seat.</p>
-					<p><span class="tei tei-q">“Most pious and holy elder,”</span> he cried, pointing to Ivan, <span class="tei tei-q">“that is my son, flesh of my flesh, the dearest of my flesh! He is my most dutiful Karl Moor, so to speak, while this son who has just come in, Dmitri, against whom I am seeking justice from you, is the undutiful Franz Moor—they are both out of Schiller's <span class="tei tei-hi"><span style="font-style: italic">Robbers</span></span>, and so I am the reigning Count von Moor! Judge and save us! We need not only your prayers but your prophecies!”</span></p>
+					<p><span class="tei tei-q">“Most pious and holy elder,”</span> he cried, pointing to Ivan, <span class="tei tei-q">“that is my son, flesh of my flesh, the dearest of my flesh! He is my most dutiful Karl Moor, so to speak, while this son who has just come in, Dmitri, against whom I am seeking justice from you, is the undutiful Franz Moor—they are both out of Schiller's <i>Robbers</i>, and so I am the reigning Count von Moor! Judge and save us! We need not only your prayers but your prophecies!”</span></p>
 					<p><span class="tei tei-q">“Speak without buffoonery, and don't begin by insulting the members of your family,”</span> answered the elder, in a faint, exhausted voice. He was obviously getting more and more fatigued, and his strength was failing.</p>
 					<p><span class="tei tei-q">“An unseemly farce which I foresaw when I came here!”</span> cried Dmitri indignantly. He too leapt up. <span class="tei tei-q">“Forgive it, reverend Father,”</span> he added, addressing the elder. <span class="tei tei-q">“I am not a cultivated man, and I don't even know how to address you properly, but you have been deceived and you have been too good-natured in letting us meet here. All my father wants is a scandal. Why he wants it only he can tell. He always has some motive. But I believe I know why—”</span></p>
 					<p><span class="tei tei-q">“They all blame me, all of them!”</span> cried Fyodor Pavlovitch in his turn. <span class="tei tei-q">“Pyotr Alexandrovitch here blames me too. You have been blaming me, Pyotr Alexandrovitch, you have!”</span> he turned suddenly to Miüsov, although the latter was not dreaming of interrupting him. <span class="tei tei-q">“They all accuse me of having hidden the children's money in my boots, and cheated them, but isn't there a court of law? There they will reckon out for you, Dmitri Fyodorovitch, from your notes, your letters, and your agreements, how much money you had, how much you have spent, and how much you have left. Why does Pyotr Alexandrovitch refuse to pass judgment? Dmitri is not a stranger to him. Because they are all against me, while Dmitri Fyodorovitch is in debt to me, and not a little, but some thousands of which I have documentary proof. The whole town is echoing with his debaucheries. And where he was stationed before, he several times spent a thousand or two for the seduction of some respectable girl; we know all about that, Dmitri Fyodorovitch, in its most secret details. I'll prove it.... Would you believe it, holy Father, he has captivated the heart of the most honorable of young ladies of good family and fortune, daughter of a gallant colonel, formerly his superior officer, who had received many honors and had the Anna Order on his breast. He compromised the girl by his promise of marriage, now she is an orphan and here; she is betrothed to him, yet before her very eyes he is dancing attendance on a certain enchantress. And although this enchantress has lived in, so to speak, civil marriage with a respectable man, yet she is of an independent character, an unapproachable fortress for everybody, just like a legal wife—for she is virtuous, yes, holy Fathers, she is virtuous. Dmitri Fyodorovitch wants to open this fortress with a golden key, and that's why he is insolent to me now, trying to get money from me, though he has wasted thousands on this enchantress already. He's continually borrowing money for the purpose. From whom do you think? Shall I say, Mitya?”</span></p>