Глава VII

The Lopotov Monastery, founded by the Monk Grigory Lopotov 76, nicknamed Pelshma after the river, is located in the Vologda province, Kadnikovsky district, 40 versts from Vologda and 7 from Kadnikov, located on the banks of the Pelshma River, which flows into the Sukhona, in a wooded and swampy area. At that time, this monastery was dilapidated, extremely poor, had very few brethren and was generally heading toward complete decline, so it was slated for abolition. The Church of God and the monastery buildings were extremely dilapidated, they required support and renovation, the brethren were disbanded, there were very few means of living and income, the need for the most necessary things was often felt in this monastery, so its new abbot had considerable work and care to bring it into proper order, which he undertook with zeal and zeal. God helped him with this. The pious residents of Vologda also helped him a lot with their funds, zealously donating to the restoration of the ancient monastery of the wonderworker Gregory, whom they revered. The monks and novices of those monasteries where the builder Ignatius lived during his novitiate began to gradually flock to his monastery and in a short time a brotherhood of up to 30 people was formed, worship in it and church singing improved, and a strict order of well-maintained monasteries was established. The monastery, thus, began to renew itself so successfully outwardly that in a relatively short time it became unrecognizable compared to the position in which Brianchaninov assumed it. It is appropriate here to cite the story of an eyewitness who visited the builder Ignatius in the winter of 1832. “At that time,” he writes, “the monastery was very poor, neglected and in all respects in great decline. Apart from the stone church, the rest of the building was wooden and dilapidated, and the abbot’s cell, which was completely falling apart, was in such a state that the new builder was forced to dismantle it, and temporarily, while another cell was being built, he placed himself in a guardhouse at the holy gate. Having visited him in the Lopotov Monastery in the first week of Lent, I found him living in this gatehouse, it was on one side of the holy gate, built like a tower with a plank pointed roof, very dilapidated, and on the other side of the gate there was a wooden fraternal meal and a cookhouse. Entering Fr. Ignatius,” he says further, “I found him sitting at a large table behind a samovar, in front of him lay simple black crackers and some kind of poem he had begun, which he probably wrote during tea, so that this time would not be wasted, the cell was not spacious and the walls had completely darkened with time.” 77 The appointment of Hieromonk Ignatius as the builder of the Lopotov Monastery could not help but flatter the pride of his parent: he began to treat his son-builder more leniently, who became a frequent guest of his parents' house. At this time, his mother began to get sick again and was apparently approaching the transition to eternity. The son of the priesthood tried to prepare her for this transition with spiritual conversations about how our only salvation lies in living faith in the Redeemer and Savior of sinners - the Lord Jesus Christ, in the hope of his merits on the cross and in unfeigned love for Him, which he tried to kindle in the heart of his parent, who completely surrendered to his spiritual guidance. Such a good change in his mother gave his son considerable consolation: he thanked God and attributed the change in her heart to Him alone. Indeed, Sophia Afanasyevna’s spiritual concepts became unrecognizable: she did not know how to thank God, who had vouchsafed her the happiness of seeing her first-born son accepted by the King of kings, our Lord, Creator and Savior, into His sacred monastic service, whereas before she considered this a great misfortune and grief for herself. On July 25, 1832, with the guarantee of salvation in her soul, she passed into eternity, guided by the prayers of the son of a priest. The builder Ignatius himself performed the burial ceremony over the body of his deceased mother in the church in the village of Pokrovskoye. Not a single external tear revealed his inner feeling while performing the sad rite over the lifeless body of the always warm mother he loved. Quietly and calmly, with deep thought on his brow, he gave her his last duty as a clergyman and son, which involuntarily amazed those present at the burial. Subsequently, the same extraordinary strength of spirit and courageous firmness of character and will, the same restraint of feeling and imperturbable external calm, despite internal grief, was preserved by the priest Ignatius, when in 1835, in the rank of archimandrite, he buried in the Sergius Hermitage a novice of this hermitage, his younger, dearly beloved brother Alexander Brianchaninov 78 . The entire brotherhood loved the deceased young man. The hieromonks who served the archimandrite at the funeral wept, the hierodeacon had difficulty pronouncing the litanies from tears, and one Archimandrite Ignatius quietly and majestically performed the burial rite, without tears or confusion, paying his last debt to his beloved being. He poured out the depth of his holy feelings in a short article entitled “Memories of the Deceased.” His own words will give us an unmistakable idea of ​​the mood of his inner man during these significant services of his, when he escorted into eternity with a liturgical rite the people whom he loved many. “In my fierce sorrow I submit my heart and my thoughts to You, the Lord my God. You gave me a gift and You took it away. May Your will be blessed from now on and forever. Your will is holy. All Your actions are holy and wise. Great are You in Your benefits to man, great are You in the executions with which You punish him: for none of the living will be justified before You (Ps. 142:2), and You always win, as the All-Perfect One, at the court in which You judge the conscience of man. I reverently bow my head before You; I, Your unworthy creation, give Yours to You. Accept the deceased into Your eternal bliss! Having taken away temporary benefits from him through death, reward him a hundredfold with eternal benefits. Grant me to spend the rest of my earthly life pleasingly to You, for the eternal benefit of my soul and the soul of the deceased, and reward the bitter temporary separation with an eternal union for eternal bliss. And you, a soul precious to my heart, having shaken off the burden of the flesh, fly to the high and bright Eden. On your way to Heaven, no one will dare to stop you! May the doors of heaven open to you! May the celestials welcome you warmly! Join their holy host and enjoy the sight of God forever. But when you come to paradise and gain boldness from the Lord, remember your earthly friend, who inconsolably mourns separation from you, beg the merciful God to grant me, having lived piously, to come to you, to your bright village, there, in a blissful holy union with you, I will forget my terrible grief and be consoled by the consolation for which there is no longer betrayal" 79 . Carnal people could not understand the state of the soul of the doer of the Gospel commandments in his monastic feat and judged him in a worldly way, while he, acting in a spiritual mind, overcame carnal love with the love of God, which helped him dissolve the sorrow of deprivation by trusting in the mercy of God for the departed soul. With the death of his mother, the builder Ignatius’s trips to his parents’ house were shortened, where he no longer saw the spiritual need for his presence, because the heart of his parent did not accept his spiritual participation. Hearing words of spiritual and Christian participation from the lips of the son of a holy monk seemed reprehensible to Alexander Semenovich, violating his parental dignity, which is why his relationship with the builder Ignatius remained purely external, rather cold. Soon afterwards the Lord consoled Fr. Ignatius by the return to him of his devoted comrade Chikhachev. His life was so closely connected with the life of Fr. Ignatius, that it is impossible not to say a few words about the circumstances that preceded their new union in the Lopotov Monastery. Having seen off his comrade from Novoyezersk, Chikhachev did not stay there alone for long. He went on foot to his homeland in the Pskov province, to the Porkhov district, and arrived in the Nikandrova Hermitage, where he lived for some time. Then he visited his parents, reconciled with them, lived like a monastery in his parents’ house, finally retired to a separate estate of his aunt, where he lived as a hermit according to the rules of skete life, corresponded with his comrade and friend about the Lord Brianchaninov and, according to his advice, arranged his life, finally, having settled his home and family circumstances, he came to him at the Lopotov Monastery. The meeting between friends was rather restrained in terms of expressing joyful feelings. Father Ignatius, as we have seen, knew how to suppress the blood movements of the flesh in himself, and Chikhachev, seeing his friend already a clergyman and abbot of the monastery, was naturally retained by the feeling of reverent respect that he had previously had for him, but now he was imbued with it even more. However, the relationship between friends was still the most frank and cordial. “When I saw my friend in his monastery,” Chikhachev writes in his notes, “although he was happy, it was not as much as he had expected, which was surprising at first, but later it became very clear that before we only knew each other, but now he had care for the whole hostel, therefore, the forces of heartfelt love extended not to me alone, but to all his children.” Chikhachev became an active assistant to the builder during the improvement and renovation of the Lopotov Monastery. Soon afterwards, family circumstances forced him to go back to his homeland in the Pskov province, where, however, this time he did not stay long, on the way he stopped at the Novgorod Yuryev Monastery, introduced himself to its abbot, the famous Archimandrite Photius, in whose cells he met Countess Anna Alekseevna Orlova-Chesmenskaya 80, who took a warm part in the fate of both friends, Brianchaninov and Chikhachev, about whom I had heard a lot of good things in St. Petersburg. She treated Chikhachev very kindly, donated several books for the Lopotov Monastery and eight hundred rubles of money, and even sent him by post to Vologda at her own expense. Since then, Brianchaninov and Chikhachev enjoyed the special favor of the countess until her death. Through the efforts of the new builder, with the above assistance from the Countess, two wooden fraternal buildings were erected in the Lopotov Monastery, the church was repaired and updated, the sacristy was replenished with holy vessels, Gospels and vestments, new books were purchased for the church and for reading at meals, a pair of horses was purchased. “It was the countess’s money, it’s clear that it was donated with zeal,” Chikhachev says in his notes. It must be said that Chikhachev had an excellent voice, knew thoroughly church singing, notated and simple, which he practiced at the Lopotov Monastery, and introduced the so-called Kiev chant there, which began to attract many pilgrims to the monastery. The builder Ignatius clothed him in a cassock and actively guided him to spiritual success. Recalling this in his notes, Chikhachev says: “The effect of grace was such that, despite my sinfulness, when you go to confession to the abbot, you cannot say how you will be consoled, so it was a shame to feel it, you will be too cheerful.” The leadership of the builder Ignatius in the Lopotov Monastery was pleasing to God, for in everything and always he was guided solely by the will of God, depicted in the Gospel, explained by the patristic writings, in which he unswervingly remained with his thoughts. The good work of Fr. Ignatius, in addition to the visible prosperity of the monastery entrusted to him, is attested from above by the appearance of the Monk Gregory of Pelsham, the wonderworker, to a pious peasant who led a spiritual life. This peasant, named Karp, lived in a village nearby the monastery and often came to the builder Ignatius to consult with him about his spiritual life. It was revealed to him in a vision that the monks of the Lopotov Monastery, who were there before the builder Ignatius, standing in the waters of the Pelshma River, complained to the Monk Gregory, who was standing on its bank, that the builder Ignatius was harassing them: he did not order them to go to church with braided hair, he forbade them to take snuff in the choir, he did not order them to wear red sashes, he forbade them to walk in the villages, and so on. The monk, turning to Karp, said: “Do you hear their complaints, can I listen to them? The abbot does as he should, and if he continues in God’s commandments to the end, he will be numbered with us.” This ended the vision, which Karp later reported to Chikhachev, who preserved his story in his notes. In order to understand in part the spirit and aspirations of the builder Ignatius during his leadership of the monks, it would not be inappropriate to cite here an excerpt from his “Lamentation”, in which he beautifully outlined the current situation of Russian monasteries and correctly indicated the ways in which monasticism is brought to its true purpose: “I will say here my wretched word about Russian monasteries, the word is the fruit of many years of observation. Maybe, written on paper, it will be useful for someone! - Monastic life, like Christian life in general, has weakened; monastic life has weakened because it is in inextricably linked with the Christian world, which, separating weak Christians into monasticism, cannot demand from monasteries strong monks like the ancients, when Christianity, which lived in the middle of the world, abounded in virtues and spiritual strength. But monasteries, as an institution of the Holy Spirit, emit rays of light on Christianity, there is still food there for the pious, there is still the keeping of the Gospel commandments, there is also strict and dogmatic and moral Orthodoxy, there, although rarely, extremely rarely, the living tablets of the Holy Spirit are found. It is remarkable that all spiritual flowers and fruits grew in those souls who, away from acquaintances outside and inside the monastery, cultivated themselves by reading Scripture and the Holy Fathers, with faith and prayer, animated by humble but powerful repentance. Where there was no such cultivation, there was sterility. What is the exercise of monks, for which is monasticism itself? It consists in studying all the commandments, all the words of the Redeemer, in assimilating them to the mind and heart. The monk becomes a spectator of two human natures: the damaged, sinful nature, which he sees in himself, and the renewed, holy nature, which he sees in the Gospel. The Decalogue of the Old Testament cut off gross sins; the Gospel heals nature itself, which is sick with sin and has acquired sinful properties through the fall. A monk, in the light of the Gospel, must enter into a struggle with himself, with his thoughts, with the feelings of his heart, with the sensations and desires of his body, with a world hostile to the Gospel, with the rulers of the world who are trying to keep a person in their power and captivity. The omnipotent Truth frees him (John 8:32), freed from the slavery of sinful passions, imprints, renews, and introduces the all-good Holy Spirit into the offspring of the New Adam.” 81 The builder Ignatius always demanded careful fulfillment of the Gospel commandments both from himself and from the monks subordinate to him; he based his abbot’s activity on the Gospel commandments, which is why it had special strength and beneficence. The monks of the monasteries entrusted to him soon prospered under his spiritual leadership. Carnal people did not like it, it caused grumbling and displeasure in them, but this never stopped him from following the path predicted in the Holy Gospel, explained by the holy fathers in their inspired writings, by which he was always guided in everything. His Eminence Stefan of Vologda apparently appreciated the work and care of the builder Ignatius in restoring the internal and external Lopotov Monastery: on May 28, 1833, he elevated him to the rank of abbot. 82 There were, however, ill-wishers among Abbot Ignatius among the officials surrounding the Vologda ruler, who tried to shake the archpastor’s favor towards him. This had a painful effect on the impressionable and sickly Ignatius, who began to feel unwell more and more often, because the damp and swampy climate of the Lopotov Monastery turned out to be very harmful to his health. The consistor's troubles, and especially the harmful climate, had a devastating effect on his health, which was significantly damaged by previous illnesses, and finally put the active abbot to bed 83. Chikhachev saw the danger of his friend’s position, who was languishing in body from illness, in spirit from oppression and sorrow constantly weighing on him from outside, and he himself, no less tormented by his suffering, decided to propose to him his idea - to move from the Lopotov Monastery somewhere else. Hegumen Ignatius approved this idea, and it was decided for Chikhachev to go to his homeland in the Pskov diocese and work there to move them to one of the monasteries there. At this time, the aforementioned pious peasant Karp again had a revelation that Abbot Ignatius would serve a monastery near St. Petersburg, in which there would be a cathedral church in the name of the Holy Trinity, and he was shown the very iconostasis of the church, and also all those monks who would follow the abbot from the Lopotov Monastery were shown, as well as those whom they would find there upon their arrival and who Karp saw as if amazed by this. Listening to Karp’s story and thinking about his intention to seek shelter in the Pskov diocese, Chikhachev asked him if he knew how close to St. Petersburg this monastery shown to him in the vision would be, four hundred miles, for example? “Oh no,” answered Karp, “much closer, very close.” This prophetic vision related to the Trinity-Sergius Desert 84 near St. Petersburg, where the Providence of God was preparing Abbot Ignatius to be abbot, which neither he nor Chikhachev could have foreseen at the time, and which, however, was exactly fulfilled in due time. Encouraged by the blessing of the abbot, Chikhachev set off on a deliberate journey to his homeland on a one-horse monastery cart. On the way, he stopped in St. Petersburg, where for a long time he did not have a place to lay his head, because his former acquaintances, under various pretexts, refused him shelter, and he did not find it in the Nevsky Lavra, where he had turned. Remembering the gracious attention of Countess Anna Alekseevna Orlova-Chesmenskaya to him, he came to her and explained his unenviable position in the capital. The God-loving countess took an active part in him, sheltered him in her house, provided him with everything necessary and actively began to work to fulfill the desire of both friends - to move somewhere from the Lopotov Monastery. At the request of Chikhachev, who was looking for shelter precisely in the Pskov diocese, close to his parents, the countess first turned to the Pskov Archbishop Methodius, who was being treated for an eye disease in St. Petersburg at that time, and asked him to give Abbot Ignatius a rector's position in one of the monasteries of his diocese, but she received a refusal from him, covered by the lack of a free abbot's position. vacancies. Metropolitan Seraphim of Novgorod and St. Petersburg, to whom she addressed the same request, answered her the same way. Seeing his failure and bored with his distracted life in the capital in the circle of noble society who visited the countess, Chikhachev intended to return back to the Lopotov Monastery, but the countess restrained him and advised him to introduce himself to Moscow Metropolitan Philaret 85, who was also then in St. Petersburg. Not without fear of refusal, Chikhachev appeared at the Trinity courtyard to the Metropolitan of Moscow, who very graciously received the young novice, listened with fatherly affection to his frank story about the plight of Abbot Ignatius, asked him questions, from which he concluded that the bishop was not unaware of their previous life, as well as the virtues of Abbot Ignatius, to whom he offered, through Chikhachev, abbot in Nikolo-Ugreshsky third-class monastery of the Moscow diocese, and then only for the first time, promising to later provide him with an even better place. Chikhachev, having thanked the gracious archpastor, expressed to him the fear that Abbot Ignatius himself would be inconvenient to ask for a transfer from the Vologda diocese, because he received monastic tonsure from the hands of the Vologda archpastor himself, Bishop Stefan, who might be offended by such an act of his tonsure. “Okay,” said the Moscow ruler, “I will make a proposal about this at the Synod and hope that they will not refuse me.” And so it happened: the next day a decree was sent from the Synod to Vologda to the Right Reverend Stefan about the transfer of the abbot of the Lopotov Monastery to the Nikolo-Ugreshsky Monastery, where, upon the surrender of the monastery, he was ordered to immediately go. His Grace Stephen reacted to this event with peace and love. Having bestowed his blessing on the abbot for a new career, he, in his official communication to the Metropolitan of Moscow on November 28, 1833, made the most commendable review of the abbot. “Hegumen Ignatius,” he wrote, “after being tonsured in 1831, by decree of the Holy Governing Synod, into monasticism, being among the brotherhood of the third-class Glushitsky monastery, his commendable qualities and education in the sciences always attracted my special attention, which is why he was taken to the Vologda bishop’s house and, upon ordination to the hierodeacon, and then to hieromonk, was used for cathedral services, where more and more noticing in him distinctive abilities, adorned with commendable behavior, in 1832, January 6th, he appointed him, Ignatius, to the place of the builder Hieromonk Joseph, who died in the Lopotov monastery, and, being in this new position assigned to him, the image of his exemplary life, the establishment of order in the monastery in accordance with the rules and regulations of the monastery, accurate observation proper decency in the monastery, drawing special attention to himself from the public, he managed to revive zeal in the admirers of the holy monastery and thereby achieved the opportunity to bring the Lopotov monastery, which had already fallen into complete decline and disorder, now in a short time into the best condition, such as: 1) by the establishment of valuable silver holy vessels, the Gospel and vestments and many other things for the splendor of church servants and 2) by the arrangement abbots' and fraternal cells, and then the renovation of many dilapidated monastery buildings, which was his, Ignatius's, the holy service useful for the monastery, and, moreover, the public's reviews of his commendable qualities convinced me this year on May 28th, in order to encourage him to continue the same service, to promote him to the abbot with his leaving him in the same unemployed Lopotov monastery as abbot, about which he, the abbot Ignatius, I thought I would like to bring this to the attention of your Eminence for the necessary service.” Chikhachev, delighted with such a successful outcome of his petition, went from St. Petersburg to his homeland in the Pskov province to visit his parents. Here, soon after his arrival, he receives a letter from Countess Orlova-Chesmenskaya, in which she informed him that all the events of the life of Abbot Ignatius and himself had come to the attention of the sovereign Emperor Nikolai Pavlovich and that His Imperial Majesty deigned to remember his former students and ordered the Metropolitan of Moscow to summon Abbot Ignatius not to Moscow, but to St. Petersburg for a personal presentation to him, and added that if he liked Ignatius as much as before, then he would not give him to Metropolitan Philaret. The Eminence Filaret, in fulfillment of this highest will, in an official letter dated November 15, 1833 addressed to Bishop Stefan of Vologda, asked him to send Abbot Ignatius directly to St. Petersburg as soon as possible, and in a private handwritten letter to Abbot Ignatius, he demanded that he, without any delay, come to him in St. Petersburg at the Trinity Compound. “This order must be carried out without delay,” the Metropolitan wrote, “because this is not my will.” On November 27, Abbot Ignatius handed over the Lopotov Monastery to his treasurer, and on November 30 he left for St. Petersburg. By this time, Chikhachev had also returned there, impatiently awaiting the arrival of his abbot. Arriving in the capital, Abbot Ignatius immediately introduced himself to Metropolitan Philaret, who sheltered him in his Trinity courtyard, where he awaited the time when he would be appointed to appear at the Winter Palace to the sovereign. On the appointed day and hour, Abbot Ignatius presented himself to the emperor in the Winter Palace. The Tsar was delighted to see his pupil, and “the joy of appearing before the beloved Tsar, the fullness of the grateful feeling for all his royal mercies,” writes Chikhachev, “brought the warm soul of the loyal monk to reverent delight.” After some explanations, the sovereign deigned to say: “I like you as before! You are in my debt for the education I gave you and for my love for you. You did not want to serve me where I intended to place you, you chose the path of your own volition - on it you will pay me your debt. I give you the Sergius hermitage, I want you to live in it and make a monastery out of it, which in the eyes of the capital would be a model of monasteries.” Then he took the abbot halfway to the Empress Alexandra Feodorovna. Having introduced her, he asked if she recognized this monk. In response to a negative answer, he called the abbot by his last name; the empress treated her former boarder very kindly and forced him to bless all her children. The Emperor immediately deigned to send for the Chief Prosecutor of the Synod, Nechaev, 86 who reported that Sergius Hermitage has a special purpose, it was given to the suffragan bishop under the St. Petersburg Metropolitan and the bishop uses its income in return for maintenance from the spiritual administration. Then the sovereign ordered to find out how large the amount of income received by the vicar bishop from the monastery was, and in this amount to issue him an amount from the office, and to hand over the monastery to the full management of the appointed abbot. The Chief Prosecutor declared the highest will to the Holy Synod, and the Most Reverend Benedict, who was then a suffragan, was given an order from the Synod to hand over the hermitage to Abbot Ignatius, and to receive 4,000 rubles in support notes from the Cabinet, which remains unchanged to this day. At the same time, by order of the Synod, Abbot Ignatius was elevated to the rank of archimandrite, which was fulfilled in the Kazan Cathedral on January 1, 1834, and on the 5th of the same month, the new abbot left for his monastery, accompanied by Chikhachev and the twenty-two-year-old young man Ioann Malyshev, who had just been accepted into his cell, 87, who subsequently, 23 years later, became his successor elder in the abbot of the monastery with the rank of archimandrite. From the family of nobles Lopotov, Kostroma province, Galich district. From the memoirs of Archimandrite Pimen, abbot of the Nikolo-Ugreshsky Monastery. Alexander Alexandrovich Brianchaninov (1814–1835). First published under the title “Prayer for the Dead” in the book: Theological Works. M., 1971. Sat. 6. pp. 232–233. Anna Alekseevna Orlova-Chesmenskaya (1785–1848) - the spiritual daughter of Archimandrite Photius, a famous philanthropist, many Russian monasteries and churches were restored with her donations, including the Trinity-Sergius Hermitage, secretly accepted monasticism in the name of Agnes. T. 1. Ascetic. experiments. pp. 561–562. In this case, the builder Ignatius expressed a living feeling for his Semigorod acquaintance, the young man Peter. On the day of the elevation of the builder Ignatius to the rank of abbot, he arranged for the abbot's staff, which he handed over through his parent, not being able to postpone his departure from Vologda, forced by his affairs. In 1834, Archimandrite. Ignatius wrote from the Trinity-Sergius Hermitage about the Lopotov Monastery: “In this Vologda monastery, the location is low, the atmosphere is filled with rotten fumes - all this, together with great harm, affected my health, in the weak state of which I was overburdened with bodily labor.” (Collected letters. 1995. P. 90). Trinity-Sergius Hermitage - founded by Archimandrite Varlaam (Vysotsky), rector of the Trinity-Sergius Lavra, confessor of Empress Anna Ioannovna. In 1764 it separated from the Lavra. She blossomed spiritually and materially under Archimandrite. Ignatius. Here he wrote articles that made up the 1st and 2nd volumes of Ascetic Experiences, as well as a large number of letters. Revived since 1993 Saint Philaret (V. M. Drozdov, 1782–1867) – Metropolitan of Moscow and Kolomna. Canonized in 1994, commemorated December 29/2. Stefan Dmitrievich Nechaev (1792–1860) - until 1836, Chief Prosecutor of the Holy Synod, on June 25, 1836, received the rank of Privy Councilor and remained in the rank of senator in Moscow, until the end of his life he was president of the Moscow Committee on Alms. He was in friendly correspondence with St. Ignatius, which was published (Collected letters. 1995. pp. 474–511). Dr. ed.: Ignatius (Brianchaninov). Letters of an ascetic: From the correspondence of Archimandrite. Ignatius Brianchaninova with S. D. Nechaev. St. Petersburg, 1895; St. Petersburg, 1993. Archimandrite Ignatius (I.V. Malyshev, 1811–1897) – the first cell attendant and spiritual disciple of St. Ignatius in the Trinity-Sergius Hermitage, subsequently, from 1857, its rector. Artist and architect, author of the design of the Church of the Savior on Spilled Blood in St. Petersburg. His memoirs have been published: Ignatius (Malyshev). From the memoirs of Archimandrite Ignatius, the first cell attendant of Bishop Ignatius, now the rector of the Sergius Monastery // Biography of Bishop Ignatius Brianchaninov and letters from His Eminence to persons close to him. St. Petersburg, 1881. App. pp. 121–137. Dr. ed.: St. Petersburg, 1996; as well as his biography, where many pages are devoted to the time of his apprenticeship with St. Ignatius: You are my God, I am Your slave... Biography of the rector of the Trinity-Sergius Hermitage, Archimandrite Ignatius (Malyshev). St. Petersburg, 2000. Currently, his honorable remains are placed in the church of St. Sergius of Radonezh in the Trinity-Sergius Hermitage for worship. The inscription reads: “You are my God, I am Your servant. The rector of the Holy Trinity St. Sergius Hermitage is the closest disciple and confidant of St. Ignatius Brianchaninova Archimandrite Ignatius Malyshev May 2/15, 1898, 87 years old. He labored in the monastery for 65 years. He was its rector for 40 years.”