Free Russia

by William Hepworth Dixon

Of course, the Vladika (bishop or archbishop) is a monk; for every high-priest in the Orthodox Church, whether his rank be that of vicar, archimandrite, bishop, or metropolite, must wear the hood, and must have taken vows. The rule that a bishop must be "the husband of one wife," is set aside so far as regards the clergy of higher grades. A parish priest is a married man; must, in fact, be a married man; and no young deacon can obtain a church until he has first obtained a bride. The social offices of the Church are done by these family men; baptism, purifying, marriage, confession, burial; yet the higher seats in the hierarchy are all reserved (as yet) for celibates who are under vows.

The Holy Governing Synod—highest court of the Orthodox Church—consists of monks, with one lay member to assist them by his knowledge of the world. No married priest has ever had a seat on that governing board. The metropolites are monks; and not only monks, but actual rulers of monastic houses, Isidore, metropolite of Novgorod, is archimandrite of the great Convent of St. George. Arseny, metropolite of Kief, is archimandrite of the great Convent of Pechersk. Innocent, metropolite of Moscow, is archimandrite of the great Convent of Troitsa. All the vicars of these high-priests are monks. The case of Archangel and Solovetsk is, therefore, the exception to a general rule. St. George, Pechersk, and Troitsa, are governed by the nearest prince of the Church; and in former times this was also the case with Solovetsk; but Peter the Great, in one of his fits of reverence, broke this old connection of the convent and the see of Archangel; endowing the Archimandrite of Solovetsk with a separate standing and an independent power. Some people think the Archbishop of Archangel nurses a grudge against the civil power for this infringement of his ancient rights; and this idea was probably present in the mind of Father John.

Acting on Father John's advice, I put on my clothes of state—a plain dress suit; the only attire in which you can wait on a man of rank—and drive to my friend's abode, and finding him ready to go with me, gallop through a gust of freezing rain to the palace-door.

The archbishop is at home, though it is not yet twelve o'clock. It is said of him that he seldom goes abroad; affecting the airs of an exile and a martyr; but doing—in a sad, submissive way, as if the weapon were unworthy of its work—a great deal of good; watching over his church, admonishing his clergy, both white and black, and thinking, like a father, for the poor.

Leaving our wraps in an outer hall (the proper etiquette of guests), we send in our cards by an usher, and are received at once.

The Most Sacred Vladika, pale as a ghost, dressed in a black gown, on which hangs a sapphire cross, and wearing his hood of serge, rises to greet us; and coming forward with a sweet and vanishing smile, first blesses his penitent, and then shakes hands with his English guest.

This Most Sacred Father Nathaniel is now an aged, shadowy man, with long white beard, and a failing light in his meek blue eyes. But in his prime he is said to have been handsome in person, eager in gait, caressing in style. In his youth he was a village pastor—one of the White Clergy—married, and a family man; but his wife died early; and as a pastor in his church can not marry a second time, he followed a fashion long ago set by his aspiring brethren—he took the vows of chastity, became a monk, and began to rise. His fine face, his courtly wit, his graceful bearing, brought him hosts of fair penitents, and these fair penitents made for him high friends at court. He was appointed Vicar of St. Petersburg—a post not higher in actual rank than that of a Dean of St. Paul's, but one which a popular and ambitious man prefers to most of the Russian sees. Father Nathaniel was an idol of the city. Fine ladies sought his advice, and women of all classes came to confess to him their sins. Princes fell beneath his sway; princesses adored him; and no rank in the Church, however high, appeared to stand beyond his reach. But these court triumphs were his ruin. He was such a favorite with ladies that his brethren began to smile with malicious leer when his back was turned, and drop their poisonous hints about the ways in which he walked. They said he was too fond of power; they said he spent more time with his female penitents than became a monk. It is the misery of these vicars and bishops that they can not be married men, with wives of their own to turn the edges of such shafts. Men's tongues kept wagging against Nathaniel's fame; and even those who knew him to be earnest in his faith began to think it might be well for the Church if this fascinating father could be honorably sent to some distant see.

Whither was he to go?

While a place was being sought for him, he happened to give deep offense in high quarters; and as Father Alexander, Vladika of Archangel (hero of Solovetsk), was eager to go south and be near the court, Father Nathaniel was promoted to that hero's place.

He left St. Petersburg amidst the tears of fair women, who could not protect their idol against the malice of envious monks. Taking his promotion meekly as became his robe, he sighed to think that his day was come, and in the future he would count in his church as a fallen man. Arriving in Archangel, he shut himself up in his palace near the monastery of St. Michael; a house which he found too big for his simple wants. Soon after his coming he abandoned this palace for a smaller house; giving up his more princely pile to the monks of St. Michael for a public school.