Читать книгу Free Russia - Dixon William Hepworth - Страница 12

This exclusion of women from the Holy Isle was the doing of Savatie, first of the Local Saints.

Savatie, the original anchoret of Solovetsk, was one day praying near a lake, when he heard a cry, as of a woman in pain. His comrade said it must have been a dream: for no woman was living nearer to their "desert" than the Karel coast. The saint went forth again to pray; but once again his devotions were disturbed by cries and sobs. Going round by the banks of the lake to see, he found a young woman lying on the ground, with her flesh all bruised, her back all bleeding from recent blows. She was a fisherman's wife. On being asked who had done her this harm, she said that two young men, with bright faces and dressed in white raiment, came to her hut while her husband was away, and telling her she must go after him, as the land belonged to God, and no woman must sleep on it a single night, they threw her on the ground, struck her with rods, and made her cry with pain.

When she could walk, the poor creature got into her boat, and St. Savatie saw her no more. The fisherman came to fish, but his wife remained at home; and in this way woman was driven by angels from the Holy Isle. No monk, no layman, ever doubts this story. How can he? Here, to this day, stands the log house in which Savatie dwelt, and twenty paces from it lies the mossy bank on which he knelt. Across the water there, beside yon clump of pines, rose the fisherman's shed. The sharp ascent on which the church and lighthouse glisten, is still called Striking Hill.

This St. Savatie was a monk from Novgorod living at the old convent of Belozersk, in which he served the office of tonsurer – shaver of heads; but longing for a life of greater solitude than his convent gave him, he persuaded one of his brethren, named Valaam, to go up with him into the deserts near the Polar Sea. Boyars from his country-side were then going up into the north; and why should holy men not bear as much for Christ as boyars and traders bore for pelf? On praying all night in their chapels, these boyars and traders ran to their archbishop with the cry: "Oh, give us leave, Vladika, to go forth, man and horse, and win new lands for St. Sophia." Settling in Kem, in Suma, in Soroka, and at other points, these men were adding a region larger than the mother-country to the territories ruled by Novgorod the Great. The story of these boyars stirred up Savatie to follow in their wake, and labor in the desolate land which they were opening up.

Toiling through the virgin woods and sandy plains, Savatie and his companion Valaam arrived on the Vieg (in 1429), and found a pious monk, named German, who had also come from the south country. Looking towards the east, these monks perceived, in the watery waste, a group of isles; and trimming a light skiff, Savatie and German crossed the sea. Landing on the largest isle, they made a "desert" on the shore of a lakelet, lying at the foot of a hill on which birch and pine trees grew to the top. Their lake was sheltered, the knoll was high; and from the summit they could see the sprinkle of isles and their embracing waves, as far as Orloff Cape to the south, the downs of Kem on the west.

Savatie brought with him a picture of the Virgin, not then known to possess miraculous virtues, which he hung up in a chapel built of logs. Near to this chapel he made for himself and his companion a hut of reeds and sticks, in which they lived in peace and prayer until the rigor of the climate wore them out. After six years spent in solitude, German sailed back to the Vieg; and Savatie, finding himself alone on the rock, in that desert from which he had banished woman and love, became afraid of dying without a priest being at hand to shrive and put him beneath the grass. Getting into his skiff, he also crossed to Soroka, where he obtained from Father Nathaniel, a prior who chanced to visit that town, the bread and cup; and then, his work on earth being done, he passed away to his eternal rest.

Laying him in the sands at Soroka, Nathaniel raised a chapel of pine logs, dedicated to the Holy Trinity, above his grave; and there Savatie would have lain forever, his name unknown, his saintly rank unrecognized on earth, had he not fallen in the path of a man of stronger and more enduring spirit.

One of the bold adventurers from Novgorod, named Gabriel, settling with his wife Barbara in the new village of Tolvui, on the banks of Lake Onega, had a son, whom he called Zosima, and devoted to God. Zosima, a monk while he was yet a child, took his vows in the monastery of Palaostrofsk, near his father's home; and on reaching the age when he could act for himself, he divided his inheritance among his kin, and taking up his pilgrim's staff departed for the north. At Suma he fell in with German, who told him of the life he had lived six years in his desert on the lonely rock. Zosima, taken by this tale, persuaded German to show him the spot where he and Savatie had dwelt so long. They crossed the sea. A lucky breeze bore them past Zaet, into a small and quiet bay; and when they leaped on shore – then strewn with boulders, and green with forest trees – they found themselves not only on the salt sea, but close to a deep and lustrous lake, the waters of which were sweet to the taste, and swarming with fish, the necessary food of monks.

Kneeling on the sand in prayer, Zosima was nerved by a miraculous vision to found a religious colony in that lonely island, even as Marfa's people were founding secular colonies at Suma, Soroka, and Kem. He saw, as in a dream, a bright and comely monastic pile, with swelling domes and lofty turrets, standing on the brink of that lovely sheet of water – henceforth to be known as the Holy Lake. Starting from his knees, he told his companion, German, of the vision he had seen; described the walls, the Sacred Gates, the clusters of spires and domes; in a word, the convent in the splendor of its present form. They cut down a pine, and framed it into a cross, which they planted in the ground; in token that this island in the frozen deep belonged to God and to His saints. This act of consecrating the isle took place (in 1436) a year after St. Savatie died.

The monks erected cabins near this cross; in which cabins they dwelt, about a mile apart, so as not to crowd upon each other in their desert home. The sites are marked by chapels erected to perpetuate their fame.

The tale of these young hermits living in their desert on the Frozen Sea being noised abroad in cloisters, monks from all sides of the north country came to join them; bringing strong thews and eager souls to aid in their task of raising up in that wild region, and among those savage tribes, a temple of the living God. In time a church grew round and above the original cross; and as none of the hermits were in holy orders, they sent a messenger to Yon, then archbishop of Novgorod, asking him for a blessing on their work, and praying him to send them a prior who could celebrate mass. Yon gave them his benediction and his servant Pavel. Pavel travelled into the north, and consecrated their humble church; but the climate was too hard for him to bear. A second prior came out in Feodosie; a third prior in Yon; both of whom staid some time in the Frozen Sea, and only went back to Novgorod when they were broken in health and advanced in years.

When Yon, the third prior, left them, the fathers held a meeting to consider their future course. Sixteen years had now passed by since Zosima and German crossed the sea from Suma; ten or twelve years since Pavel consecrated their humble church. In less than a dozen years three priors had come and gone; and every one saw that monks who had grown old in the Volkhoff district could not live in the Frozen Sea. The brethren asked their archbishop to give them a prior from their own more hardy ranks; and all these brethren joined in the prayer that Zosima, leader of the colony from first to last, would take this office of prior upon himself. His poor opinion of himself gave place to a sense of the public good.

Marching on foot to Novgorod, a journey of more than a thousand miles, through a country without a road, Zosima went up to the great city, where he was received by the Vladika, and was ordained a priest. From the mayor and chief boyars he obtained a more definite cession of the isles than Prior Yon had been able to secure; and thus he came back to his convent as pope and prior, with the fame of a holy man, to whom nothing might be denied. Getting leave to remove the bones of Savatie from Soroka to Solovetsk, he took up his body from the earth, and finding it pure and fresh, he laid the incorruptible relics in the crypt of his infant church.

More and more monks arrived in the lonely isles; and pilgrims from far and near began to cross the sea; for the tomb of Savatie was said to work miraculous cures. But as the monastery grew in fame and wealth, the troubles of the world came down upon the prior and his monks. The men of Kem began to see that this bank in the Frozen Sea was a valuable prize; and the lords of Anzersk and Moksalma quarrelled with the monks; disputing their right over the foreshores, and pressing them with claims about the waifs and strays. At length, in his green old age, Zosima girded up his loins, and taking his pastoral staff in hand, set out for Novgorod, in the hope of seeing Marfa in person, and of settling, once and forever, the question of his claim to these rocks by asking for the lordship of Kem itself to be vested in the prior of Solovetsk!

On a column of the great cathedral of St. Sophia, in the Kremlin of Novgorod, a series of frescoes tells the story of this visit of St. Zosima to the parent state. One picture takes the eye with a singular and abiding force – a banquet in a noble hall, in which the table is surrounded by headless guests.

Passing through the city from house to house, Zosima was received in nearly all with honor, as became his years and fame; but not in all. The boyars of Kem had friends in the city; and the Marfa's ear had been filled with tales against his monkish guile and monkish greed. From her door he was driven with scorn; and her house was that in which he was most desirous of being received in peace. Knowing that he could do nothing without her aid, Zosima set himself, by patient waiting on events, to overcome her fury against the cause which he was there to plead. At length, her feeling being subdued, she granted him a new charter (dated 1470, and still preserved at Solovetsk), confirming his right over all the lands, lakes, forests and fore-shores of the Holy Isles, together with the lordship of Kem, made over, then and for all coming time, to the service of God.

Before Zosima left the great city, Marfa invited him to her table, where he was to take his leave, not only of herself, but of the chief boyars. As the prior sat at meat, the company noticed that his face was sad, that his eyes were fixed on space, that his soul seemed moved by some unseen cause. "What is the matter?" cried the guests. He would not speak; and when they pressed around him closely, they perceived that burning drops were rolling down his cheeks. More eagerly than ever, they demanded to know what he saw in his fixed and terrible stare. "I see," said the monk, "six boyars at a feast, all seated at a table without their heads!"

That dinner-party is the subject painted on the column in St. Sophia; and the legend says that every man who sat with him that day at Marfa's table had his head sliced off by Ivan the Third, when the proud and ancient republic fell before the destroyer of the Golden Horde.

Strengthened by his new titles, Zosima came back to Solovetsk a prince; and the pile which he governed took the style, which it has ever since borne, of

The Convent that Endureth Forever

Zosima ruled his convent as prior for twenty-six years; and after a hermitage of forty-two years on his lowly rock he passed away into his rest.

On his dying couch he told his disciples that he was about to quit them in the flesh, but only in the flesh. He promised to be with them in the spirit; watching in the same cells, and kneeling at the same graves. He bade them thank God daily for the promise that their convent should endure forever; safe as a rock, and sacred as a shrine – even though it stood in the centre of a raging sea – in the reach of pitiless foes. And then he passed away – the second of these local saints – leaving, as his legacy to mankind, the temporal and spiritual germs of this great sanctuary in the Frozen Sea.

About that time the third monk also died – German, the companion of Savatie, in his cabin near Striking Hill; afterwards of Zosima, in his hut by the Holy Lake. He died at Novgorod, to which city he had again returned from the north. His bones were begged from the monks in whose grounds they lay, and being carried to Solovetsk, were laid in a shrine near the graves of his ancient and more famous friends.

Such was the origin of the convent over which the Archimandrite Feofan now rules and reigns.