Глава 1. Рождение и мирская жизнь Льва Даниловича Наголкина, впоследствии старца Леонида. – Его поступление в Козельскую Оптину Пустынь, переход в Белобережскую пустынь, временное пребывание в Чолнском монастыре и переход на Валаам

The Ever-memorable Optina Elder, Hieromonk Leonid, in the schema Leo, was born in 1768 in the city of Karachev, Oryol province, and was named Leo in holy baptism. His parents were simple citizens of Karachev, of the petty-bourgeois class, with the last name Nagolkins. The father's name was Daniel. More about the parents of the elder Fr. Nothing is known about Leonid. One can only believe with certainty that they were reasonable and pious people. The rationality and piety of their young son Leo lead to this conclusion. As later did the elder himself, Fr. Leonid, regarding the inheritance of virtues or vices from parents to children, expressed himself this way: “An apple does not roll far from an apple tree.” With such spiritual qualities, the parents of the elder Fr. Leonida were, apparently, poor. This idea is suggested by the fact that their son, young Lev, having reached adulthood, despite his mental and moral abilities, did not have the opportunity to stay at home and do business, but was forced to take a salary as a clerk to a merchant in the city. Volkhov, Oryol province, by the name of Sokolnikov, who sold hemp and hemp oil, whose house stood on Oder Square. In those, however, long-ago times in Volkhov, it seems that the name “clerk” was hardly used, but was simply called “worker” or “small”. Rarely did any of Bolkhov's clerks have to travel to different parts of Russia. Tanners sometimes visited Kharkov and other Ukrainian fairs, but those selling hemp did not travel further than their district. Having bought a sufficient amount of hemp and oil from various villages and hamlets, they sold it all to the Belevsky merchants who dealt with St. Petersburg. But Leo was a quick and quick-witted little guy, honest and faithful. Following the example of some daredevils, he himself sold his goods directly to the then St. Petersburg merchants. This sale was carried out in the city of Sukhinichi, Kaluga province. And the owner completely trusted his honest little fellow with the dry business. That’s why the latter had to visit Sukhinichi several times throughout the winter. Subsequently, when remembering this, the elder Fr. Leonid sentenced; “The Plokhinskaya road from Bolkhov to Sukhinichi was as familiar to me as from the stove to the bench” 1. At the time to which the story relates, this road ran through dense impenetrable forests. Driving this way one day, Leo met a wolf who began to attack a young guy. But Leo had great bodily strength; he could lift weights of up to twelve pounds. Therefore, grabbing the club he had with him, he stunned the wolf. Having recovered from the blow, the enraged beast jumped into Lev’s sleigh and tore out part of the meat from the calf of his right leg, as the Elder later said: “Perhaps you can’t take it into a pound.” Then he again rushed at him with an open mouth, into which Leo managed to stick his hand and with his powerful fingers firmly grabbed the beast’s throat, which weakened him. Meanwhile, the frightened horse rushed with all its might, as if on wings, with two riders. Finally, in sight of the village, the completely exhausted wolf fell off the sleigh. And Lev, with the help of God, reached his Volkhov. The wound of the young, stalwart man soon healed, but left a mark for the rest of his life - he had a slight limp on his right leg, and the scar formed from the wound could have contained a Volotsk nut. Often traveling on trade business from Volkhov to Sukhinichi and back, Leo often had the opportunity to encounter people of different ranks and conditions. And since he was gifted with good mental abilities - he had an excellent memory, curiosity, observation, foresight and understanding - through this he acquired a very large variety of necessary and useful information. His memory was such that, having once heard from travelers about a certain area, another time after a long time he spoke about it as an eyewitness and a native inhabitant of that place. He knew all the details he had heard - the inhabitants' economy, industry, family life, etc. He perfectly understood the life of our bar, their way of life, upbringing, service, sophistication of treatment; also military life, naval service, field and naval needs - it was as if he saw all this with his own eyes and measured it with his steps. And therefore, talking about all these and similar subjects, it was as if he was reading an open book. In this way he knew almost all of Russia well. Having communicated with people of all classes, Lev Danilovich through this, while still in the world, acquired great knowledge of people and experience, which he later used for the benefit of his neighbors who turned to him for spiritual advice. A virtuous life and ability are valued everywhere. Seeing the diligence and serviceability of his little one in everything, the wealthy owner of the house prepared his daughter for marriage. But Lev Danilovich had a completely different intention and desire, and therefore he flatly refused this happiness. Later, when he was already an old man in Optina Pustyn, this former bride of his, along with other companions, came to him in Optina as a visitor and pilgrim. In the twenty-ninth year of his life, precisely in 1797, Lev Danilovich left the rebellious and vain life of this world and initially entered the Optina Vvedenskaya Hermitage, Kaluga diocese 2. The abbot of the monastery at that time was Abbot Abraham, the first restorer and restorer of this Desert, which had completely fallen into decay. The young novice zealously took up the work of monastic life and with his heroic strength at times surprised his roommates and those present in general. We give an example of this here. At the same time as Lev Danilovich, another young novice entered Optina (later the former abbot of the Moscow Simonov Monastery, Archimandrite Melchizedek). Both of them were equal in strength. The need arose to connect two small lakes near the monastery bathhouse with a canal, and for some reason it was necessary to complete the job in one day. Up to twenty day laborers had to be assigned to this work. The two mentioned heroes decided to take on this work themselves and, no matter what, finish the work in one day and, to the amazement of everyone, they brought their intention to the desired end. Only on this day did they distinguish themselves with a special appetite, as later, repeatedly, making fun of themselves, the elder Fr. Leonid: “The two of us ate fifteen pounds of bread that day” 3. The young novice Lev did not live long in Optina Pustyn - only two years; but in this short period of time, with his exorbitant labors, he managed to destroy his strong health, as he himself wrote about this already in his old age. In 1799 he moved from Optina to the desert monastery of Beloberezhskaya, Bryansk district, Oryol diocese. It is unknown what reason prompted him to make this transition. If we assume hard labor in Optina, from which he lost his health, then in the Beloberezh monastery the same labors to which he doomed himself upon entering the monastery awaited him. Most likely, he was drawn there by an uncontrollable desire to learn spiritual life, since at that time Hieromonk Vasily Kishkin, an elder of spiritual life who labored for a considerable time on Mount Athos, was in charge in the White Beach. So, it was not to ease his labors or for bodily peace that the novice Leo moved to another monastery. On the contrary, here, as in Optina, he spent his days in continuous labor, setting an example of hard work and sincere obedience to all the brothers. And such a life itself elevated him above other brethren and could not help but pay special attention to Fr. abbot. And two years later, after entering the Beloberezh Hermitage (1801), Leo was tonsured a monk and named Leonid. Soon afterwards, in the same year 1801, on December 22, he was ordained a hierodeacon, and on December 24 a hieromonk. With such special attention from the abbot to the newly admitted novice and rapid promotion to the ranks of the monastery, his heart did not ascend, his eyes did not rise lower (Ps. 130: 1), and his zeal for labor and obedience did not weaken. Once, at the onset of a church holiday, the choir brethren, dissatisfied with something, refused to sing the vigil, believing that this would force the abbot to fulfill some of their demands. But the abbot did not want to give in to their unreasonable demands and, in order to humble them, ordered to call Fr. Leonida with another brother close to him, and the two of them will sing the entire vigil. O. Leonid was transporting hay from the farm at that time. Tired, covered with dust, he just sat down to eat a simple monastery dinner. But then they convey to him the will of the rector, so that he immediately goes to church and stands on the choir to hold a vigil. Not a word of grumbling or resistance to the abbot's authority came out of the mouth of the true novice. Without even finishing his dinner, he hurried to the church and, together with his friend, to the pleasure of the abbot, fulfilled his will. He had a fairly strong tenor-bass voice, although somewhat harsh, he sang correctly and well, and knew the order of the church service. Another case shows that in about. Leonida, along with hard work and obedience, was also combined with great love for humanity. During his stay at the Beloberezh monastery, there was one brother there who fell into delusion 4 . One day he climbed the bell tower and shouted from there for all to hear: “Look, look! I will return to the bottom and not break; the angels of God will take me into their arms. It is said: As His Angel commanded you, keep you... And: They will lift you up in their arms, lest you dash your foot against a stone (Ps. 90:11,12).” Meanwhile, Fr., who was at some work. Leonid suddenly quits work and runs as fast as he can to the bell tower. As soon as he had time to run there, he, seduced, having finished his speech, rushed through the baluster. But at this moment Fr. Leonid managed to grab him by the hem of his clothes, dragged him back to the bell tower and took care of the benefit of his soul and salvation. In 1804, Hieromonk Leonid was elected rector of this monastery by the brotherhood of the Beloberezh Hermitage to replace the elder Fr. Vasily. This happened in the fifth year after Fr. Leonid to the Beloberezh Hermitage and the seventh since his admission to Optina. The period before election to the position of rector is generally very short. But it precisely shows that Fr. Leonid in this short time was so successful in spiritual life that he was ahead of many old-time monks in this field. It is remarkable that the very election of Hieromonk Leonid to the position of abbot found him in labors of obedience. It was like this. The monastery brethren gathered and began to discuss who to elect to replace the former builder. But oh. Leonid avoided these rumors. - “They will choose someone without me; and it’s heard that all the kvass in the monastery has run out,” he thought and went to cook the kvass. Meanwhile, the brethren, after much discussion, decided that, in addition to Fr. Leonid, there is no one to elect as rector. The whole cathedral went to the kvass brewery, took from his hands the ladle that he was holding at that time, took off his apron, dressed him in a decent manner and took him to Oryol to present him to the Most Reverend Dosifei and confirm him in the position of rector - which approval at the same time from the Vladyka followed. The managerial position of Fr. Leonida did not change his simple lifestyle. So, if business forced him to go somewhere, he often rode on one horse, in a simple cart and without a coachman. In the Beloberezhskaya Hermitage there was Hieromonk Gabriel, a Karachev native, who, soon after his ordination to the rank of hieromonk, as a result of the idea of ​​Fr. builder, expressed to the latter his desire to visit Karachev with him, the place of his homeland. The builder's father did not refuse him this, but told him that as soon as the first case was discovered, he would remind him of this. The case was not slow to open. For some reason, Father Superior needed to go to Karachev, and therefore, on the eve of the trip, he ordered Fr. Gabriel prepares for the journey. But Fr. Gabriel had long ago prepared everything he needed - a festive duckweed and a kamilavka, laid in a kamilavka. The hour of departure has arrived. We prayed to God. They go out. Looks about. Gabriel - they brought a cart with a front harness harnessed to one horse. - “Where is the coachman?” - asks Fr. Gabriel. - "Which?" - the abbot objects. – Father Gabriel: “To rule.” – Abbot: “So that I have three coachmen for one horse? Thank you! Sit down, brother, on the front, and if you get tired, I’ll sit down. What is this? Duckweed and duckweed? Yes, I myself don’t take kamilavkas with me. And you, if you’re taking the parade with you, then sit in my place, and I’ll drive the horse.” He immediately sat down on the front. Confused about. Gabriel was no longer glad that he took his parade. He immediately took it to his cell and asked Fr. The builder sat down in his place, and he himself took the position of coachman. Before taking up the position of rector, Fr. Leonid, - of course, with the consent and blessing of his father. builder - temporarily stayed in the Cholna monastery of Karachevsky district, where at that time a Karachev native, fellow countryman Fr., who had just arrived from Moldova, settled. Leonida, schemamonk Theodore, disciple of the great elder Paisius, archimandrite of the Moldo-Vlachian monasteries. Many of the brethren of the Cholna monastery used the spiritual instructions of this elder, experienced in ascetic life and wise by the grace of the Holy Spirit. Theodora 5. Under the guidance of this mentor and Fr. Leonid learned to confront passions and achieved spiritual enlightenment. The purest love united the mentor and the student with inextricable bonds. Let us note, by the way, that at the same time Fr. Leonid also had spiritual communication with the rector of the Bryansk Svensky Monastery, the rector of the Seva Theological Seminary, Archimandrite Philaret 6 (later Metropolitan of Kyiv), who, with a scientific education, through communication with the likes of Fr. Leonidas as monks, early learned to appreciate the spiritual mind of elders experienced in spiritual life, even if they had not received a school education, and, it seems, as an ascetic and monastic lover himself, he was briefly acquainted with the elder Fr. Leonidas by schemamonk Theodore. When Fr. Leonid was a simple hieromonk, then it was convenient for him to temporarily live in the Cholna Monastery under the elder Fr. Theodore. When he was identified as the Beloberezh builder, then he was already deprived of the opportunity to cohabit with him in someone else’s monastery. It was hard for him to break off close relations with his elder mentor. But Providence separated the companions for a short time. Concern from visitors who disturbed the silence of monastic life in the Cholna Monastery, especially the glory about the virtues and exploits of Fr. Theodora, from whom he always, out of humility, ran away, forced him in 1805 to move to the deserted Beloberezh monastery for more convenient prayer service to the Lord. The humble Elder was received with love by his close disciple, the rector of this desert, Fr. Leonidas, who rejoiced at the arrival of a wise mentor as if he had found a great treasure. Living together and frequent conversations with the Elder further improved Fr. Leonidas in spiritual life and more encouraged him to further undergo spiritual exploits. However, the Lord did not decree that Fr. would remain for long. Leonid served as abbot of the monastery for only four years, because the busy life of an abbot was not to his heart. In White Beach in 1807, his elder, Fr. Theodore suffered a severe and prolonged illness. He did not take any food for nine days and spent three days in a lethargic sleep. Having experienced this illness, as the descriptor of life and exploits says, Fr. Theodora, the sweet sensations of the gracious gifts of the Spirit of God, the Elder longed for an even more solitary and silent life and announced this desire to Fr. abbot and brethren. Out of love and respect for him, they immediately set up a secluded cell for him in the depths of the forest, two miles from the monastery, where he settled with another great ascetic, Hieroschemamonk Cleopas. The humble Fr. soon joined them. Leonid, who voluntarily resigned as abbot in 1808. And here, as was heard at one time, living with the two mentioned ascetics in desert silence, he was tonsured into the schema in his cell, and with it his former name - Leo. But the Lord said: They burn a lamp below and put it in a secret place, but on the candlestick, and it gives light to everyone in the church (Matthew 5:15). Soon Providence revealed to people the desert-loving Fr. Theodora. The fame of his lofty life and wisdom spread everywhere, and soon thousands of visitors began to flock to the doors of his cell, disturbing the silence of the desert life of the ascetics of Christ. Weighed down by rumors, both pleasant for vanity and unpleasant for humility, and at the same time knowing that the new Fr. The abbot of the monastery looks at this popular rumor as a violation of the peace of the entire monastery; they had a strong desire to move to the remote northern borders of the Russian kingdom. This attraction continued and grew in them for a long time. And so, first of all, the disciple of the elders, the ascetic who lived in the monastery, the above-mentioned hieromonk Gabriel, left the monastery, and - so to speak - paved the way for the elders themselves. He moved to Valaam. Then the deserted cell of Fr. Theodore from an accident and oversight of the hermits themselves, so that they themselves barely escaped the fire. After this, Elder Theodore was destined by the Providence of God to also leave the White Shores before his companions. Having surrendered to the will of the Almighty, who bears all things with the verb of His power, 7 in 1809 he directed his path to the Novoezersky monastery, located on the eastern side of the Novgorod province. However, he did not stay there, but by the will of St. Petersburg Metropolitan Ambrose he settled in the Paleostrovskaya hermitage, on an island in Lake Onega, where he spent three mournful years for him. In place of the burnt desert cell, Fr. Leonid with Fr. Cleopas was concerned about building a new cell. However, they did not have to live in it for long. Probably to them, as to Fr. Theodore, lay visitors and brethren went for advice, which, as noted above, did not please the new Fr. to the abbot. Therefore, a denunciation about this followed from his side to the Eminence Dosifei. And the Lord, wanting to reassure Fr. rector, ordered Fr. Leonid was forced to leave the Beloberezh desert, saying that “two wolves do not live in one den.” Thus, driven by necessity, and at the same time wanting to live somewhat closer to his spiritual mentor and friend, Fr. Theodora, Fr. Leonid with the sick Fr. Cleopas, accompanied by the monk Amphilochius (a student of Father Leonid), in 1811 moved to live in the Valaam monastery, where the following year, 1812, Elder Theodore himself managed to move from the Paleostrovsk desert. Circumstances, as we see, developed in the usual order, but everything was invisibly controlled and arranged by the wise Providence of God for the benefit of His chosen servants. A family of desert lovers suddenly came together. O. Leonid and Fr. Cleopas, having become close to Fr. Gabriel, finally had the consolation of uniting with the elder Fr. Theodore. - However, this persecution was due to a misunderstanding by Fr. Paleostrovsky. abbot. In the biography of the elder Fr. Theodore we read: “Suffice it to say, to the glory of the Name of God and to the honor of the culprit of temporary sorrows Theodore (in the Paleostrovskaya desert), that he (the culprit) for five hours from the depths of his contrite heart, throwing himself at the feet of the sick Theodore, 25 days before his death, shed tears of repentance and tenderness before him and said goodbye to him at death, as a sincere friend and benefactor.” In previous editions of the biography of Elder Hieromonk Leonid, it is said that in his capacity as a merchant clerk he often made long and long journeys. But this is a mistake, according to the remark of the Kiev-Pechersk Hieroschemamonk Anthony, the closest student of the elder Fr. Leonida. However, the Kaluga diocese at that time was not yet independent. It was part of the Moscow diocese and gained independence only in 1799. “Judging by the labors and the workers,” noted Elder Hieroschemamonk Ambrose of blessed memory, “this is not much.” In fact, if the 7 1/2 pounds per person were divided into four parts - breakfast, lunch, afternoon snack and dinner, then at each time one person had to eat one pound and three quarters and an eighth. Every ordinary working peasant can eat this once. Prelest is a Slavic word, in Russian it means deception. The monastic expression “to fall into delusion” means “to be deceived by an evil demon.” The Life of Schemamonk Theodore was published for the first time in Moscow in 1839, a second time in 1847 and a third time in 1907. The publication belongs to Optina Pustyn. In previous biographies of the elder Fr. Leonid says that during his command in the Beloberezhskaya Hermitage he had spiritual communication with the abbot of the Bryansk Svensky Monastery, the rector of the Seva Theological Seminary, Archimandrite Filaret (Amphiteatrov). But oh. Leonid was appointed rector in 1804, when it was in the same 1804 that Archimandrite Philaret was transferred from Sevsk to Ufa, also to the position of rector of the seminary. Consequently, their spiritual rapprochement took place earlier, when Fr. Leonid was not yet rector. Information about Archimandrite Philaret is taken from the book: Biography of Kyiv Metropolitan Philaret (Amphiteatrov). Archimandrite Sergius (Vasilevsky). Kazan, 1888