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.

CHAPTER XII.

A MONASTIC HOUSEHOLD.

My letter from his Sanctity of Archangel having been sent in to Feofan, Archimandrite of Solovetsk, an invitation to the palace arrives in due form by the mouth of Father Hilarion; who may be described to the lay world as the Archimandrite's minister for secular affairs. Father Hilarion is attended by Father John, who seems to have taken upon himself the office of my companion-in-chief. Attiring myself in befitting robes, we pass through the Sacred Gates, and after pausing for a moment to glance at the models of Peter's yacht and frigate, there laid up, and to notice some ancient frescoes which line the passage, we mount a flight of steps, and find ourselves standing at the Archimandrite's door.

The chief of this monastery is a great man; one of the greatest men in the Russian Church; higher, as some folks say, than many a man who calls himself bishop, and even metropolite. Since the days of Peter the Great, the monastery of Solovetsk has been an independent spiritual power; owning

no master in the Church, and answering to no authority save that of the Holy Governing Synod.

Like an archbishop, the Archimandrite of Solovetsk has the right to bless his congregation by waving three tapers in his right hand over two tapers in his left. He lives in a palace; he receives four thousand rubles a year in money; and the cost of his house, his table, his vestments, and his boats, comes out of the monastic fund. He has a garden, a vineyard, and a country-house; and his choice of a cell in the sunniest nooks. of these sacred isles. His personal rank is that of a prince, with a dignity which no secular rank can give; since he reigns. alike over the bodies and the souls of men.

Dressed in his cowl and frock, on which hangs a splendid sapphire cross, Feofan, a small, slight man-with the ascetic face, the womanlike curls, and vanishing figure, which you note in nearly all these celibate priests-advances to meet us near the door, and after blessing Father John, and shaking me by the hand, he leads us to an inner room, hung with choice prints, and warmed by carpets and rugs, where he places me. on the sofa by his side, while the two fathers stand apart, in respectful attitude, as though they were in church.

"You are not English ?" he inquires, in a tender tone, just marked by a touch-a very light touch-of humor.

"Yes, English, certainly."

A turn of his eye, made slowly, and by design, directs my attention to his finger, which reclines on an object hardly to have been expected on an Archimandrite's table; an iron shell! The Tower-mark proves that it must have been fired from an English gun. A faint smile flits across the Archimandrite's face. There it stands; an English shell, unburst; the stopper drawn; and two plugs near it on a tray. That missile, it is clear, must have fallen into some soft bed of sand or peat.

"You are the first pilgrim who ever came from your country to Solovetsk," says Feofan, smiling. "One man came before you in a steamship; he was an engineer-one Anderson; you know him, maybe? No! He was a good man-he minded his engines well; but he could not live on fish and quass-he asked for beef and beer; and when we told him we had none to give him, he went away. No other English ever

came."

He passes on to talk of the Holy Sepulchre and the Russian convent near the Jaffa Gate.

"You are welcome to Solovetsk," he says at parting; 66 see what you wish to see, go where you wish to go, and come to me when you like." Nothing could be sweeter than his voice, nothing softer than his smile, as he spake these words; and seeing the twinkle in his eye, as we stand near the English shell, I also smile and add: "On the mantel-piece of my writing-room in London there lies just such another shell, a trifle thinner in the girth."

"Yes?" he asks, a little curious-for a monk.

"My shell has the Russian mark; it was fired from Sebastopol, and picked up by a friend of my own in his trench before the Russian lines."

Feofan laughs, so far as an Archimandrite ever laughs-in the eyes and about the mouth. From this hour his house and household are at my disposal-his boat, his carriage, and his driver; every thing is done to make my residence in the convent pleasant; and every night my host is good enough to receive from his officers a full report of what I have seen and what I have said during the day!

Three hundred monks of all classes reside on the Holy Isle. The chief is, of course, the Archimandrite; next to him come forty monks, who are also popes; then come seventy or eighty monks who wear the hood and have taken the final vows; after these orders come the postulants, acolytes, singers, servants. Lodgers, scholars, and hired laymen fall into a second class.

These brethren are of all ages and conditions, from the pretty child who serves at table to the decrepit father who can not leave his cell; from the monk of noble birth and ample fortune to the brother who landed on these islands as a tramp. They wear the same habit, eat at the same board, listen to the same chants, and live the same life. Each brother has his separate cell, in which he sleeps and works; but every one, unless infirm with years and sickness, must appear in chapel at the hour of prayer, in refectory at the hour of meals. Hood and gown, made of the same serge, and cut in the same style, must be worn by all, excepting only by the priest who reads the service for the day. They suffer their beards and locks to grow,

and spend much time in combing and smoothing these abundant growths. A flowing beard is the pride of monks and men; but while the beard is coming, a young fellow combs and parts his hair with all the coquetry of a girl. When looking at a bevy of boys in a church, their heads uncovered, their locks, shed down the centre, hanging about their shoulders, you might easily mistake them for singers of the sweeter sex.

Not many of these fathers could be truly described as ordinary men. A few are pure fanatics, who fear to lose their souls; still more are men with a natural calling for religious life. A goodly list are prisoners of the church, sent up from convents in the south and west. These last are the salt and wine of Solovetsk; the men who keep it sweet and make it strong. The offense for which they suffer is too much zeal: a learned and critical spirit, a disposition to find fault, a craving for reform, a wish to fall back on the purity of ancient times. For such disorders of the mind an ordinary monk has no compassion; and a journey to the desert of Solovetsk is thought to be for such diseases the only cure.

An Archimandrite, appointed to his office by the Holy Governing Synod, must be a man of learning and ability, able to instruct his brethren and to rule his house. He is expected to burn like a shining light, to fast very often, to pray very much, to rise very early, and to live like a saint. The brethren keep an eye upon their chief. If he is hard with himself he may be hard with them; but woe to him if he is weak in the flesh-if he wears fine linen about his throat, if savory dishes steam upon his board, if the riumka-that tiny glass out of which whisky is drunk-goes often to his lips. In every monk about his chamber he finds a critic; in nearly every one he fears a spy. It is not easy to satisfy them all. One father wishes for a sterner life, another thinks the discipline too strict. By every post some letters of complaint go out, and every member of the Holy Governing Synod may be told in secret of the Archimandrite's sins. If he fails to win his critics, the appeals against his rule increase in number and in boldness, till at length inquiry is begun, bad feeling is provoked on every side, and the offending chieftain is promoted-for the sake of peace-to some other place.

The Archimandrite of Solovetsk has the assistance of three