mendicant monk “idiotic for Christ’s sake,” its familiar appellation, “Blessed Willie,” is derived from him. He it was who so often interposed his person between the Tsar and the objects of his wrath. He upbraided Ivan; threatened him with all manner of disasters, but neither Ivan nor his opritchniks ever hurt the naked body of the old beggar. He used to address the Tsar familiarly, “Ivashka” (Bad Jacky); when the Tsar offered him money he let it fall to the floor, blew on his fingers, said the coins burned, and asked Ivan why he had his gold from hell. Then he would tell Ivan that on his forehead were already growing the horns of a goat—that he was becoming a devil really—then hold him up to the ridicule of the court and the people—and Ivan, enraged, dared not strike him down himself or order anyone to do so. Now, the wonderful monument of Ivan’s time is called by the name of the man he feared; it is he the orthodox remember; it is his church; they honour and revere him. Later another popular prophet, “Ivan the Idiot” was buried there by order of the Tsar Theodore: his chapel adjoins that of “Blessed Willie,” below the level of the church itself at the east end.
The church has not much history; the Poles plundered it, Napoleon ordered his generals to “Destroy that Mosque”—instead they quartered themselves there. It has been many times repaired; was reconsecrated in 1812 and remains, what it is, a striking memorial of a fearful era.
As a place of worship it is now but little used. Its architecture is not of the kind to inspire lofty thoughts, or draw any nearer to God. Its associations are all unpleasant, reminiscent of the excesses of Ivan, the weaknesses of his immediate successors. Worse, it lacks sincerity: intuitively one knows that such a building cannot shelter truth or engender hope. To uncover at its portal seems a mockery; to connect it with aught that is pure and Holy, a rank blasphemy.
Glittering in bright sunlight, gay with colour, resplendent with reflections from a glorious sky, it seems only like a kaleidoscopic flash on a variegated canvas. To know Vasili Blajenni, the visitor should walk round it in the dusk of the evening, in the gloom of a winter’s day, or, in summer, in that half-light of midnight that there does duty for darkness. Standing in the shadow of the Kremlin wall, on soil saturated fathoms deep with the blood of innocent martyrs, examine the building closely and call to memory the people by whom and for whom it was produced. Then and then only may the conception of this fungus-like excrescence seem possible, and Vasili Blajenni stand revealed as an expression of inordinate vanity, uncontrolled passion, insatiate lust. Like attributes without a soul—weird, monstrous, horrible. No fitting memorial of any man, yet not out of character with what is known of him they called Ivan the Terrible.
The clergy alone possessed any power besides the Tsar; but the Church was unable to coerce him or to save the people. Obedience to those in power it had inculcated so long and thoroughly that the Russians never attempted reprisals or lifted a hand against the Tsar. Even a voievod, speaking to Ivan, had his ears sliced off there and then by the Tsar himself, and he not only bore it patiently, but thanked the Tsar for his attention. The people, debased, servile, frightened, could not help the Church—and soon the clergy could not help themselves. Ivan, who was fond of the semblance of justice, after his expedition north appointed a baptized Tartar, one Simeon Bekbulatov, to be Tsar in his place, then himself abdicated. But he took care to make Simeon do as he wished, and he kept the power. The people obeyed Simeon, to a certain extent, but the Tsar’s chief object in this was to legalise his seizure of ecclesiastical revenues. Simeon made certain agreements, but not having made those in force, which had been recognised by Ivan, he abrogated them. Then Ivan dismissed Simeon amidst the thanksgiving and rejoicing of his people, and with tears in his own eyes, the arch-hypocrite again took his seat on the throne. But the old agreements were no longer in force; then Ivan declared null and void certain acts of Simeon, and so between the two, secured all the Church properties he wanted, and deprived the clergy of many privileges. Ivan was a great chess-player; his strategy as Tsar shows how his knowledge of the game benefited him.
Ivan put to death his cousin Vladimir for no crime; his mother Euphrosyne, when living in seclusion in a convent, he dragged forth and drowned in the Cheksna. His own sister-in-law, the widow of his early playmate Yuri, was also killed for no other reason than in the seclusion of the convent she had shed tears over the victims of the despot’s fury.
The boyard Rostevski, after imprisonment, was marched naked in very cold weather until the Volga was reached. His guards said that there they must water their horses. “Ah,” said Rostevski, “full well I know I have to drink of that water too,” and straightway he went to his death.