THE LIFE OF Saint Cyril of Belozersk

THE LIFE OF
Saint Cyril of Belozersk
OR WHITE LAKE, IN THE HEART OF THE NORTHERN THEBAID1

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1 From A. Muraviev, The Russian Thebaid of the North, St. Ptrsbg., 1855.


SAINT CYRIL WAS BORN of God-fearing parents in the capital of Moscow; his name in the world was Cosmas. From childhood he was brought up in the fear of God and knowledge of the Holy Scriptures, and this spiritual upbringing became the spiritual inheritance of the monks of his monastery. His parents at their death entrusted the youth to their relative, Timothy Voluevich, who served as guardsman to the Grand Prince Dimitry Donskoy and surpassed in honor and wealth many boyars; but the wealth of the nobleman had no effect upon the young orphan, who con centrated all his thoughts upon God, and constantly devoted himself to the Church, in fasting and prayer, not desiring anything else but the monastic treasure. Seeing his virtues growing with years, the boyar drew the youth to himself and even put him above all his household; but this did not change the thoughts of the lover of solitude, but only saddened him with the worry that it would be more difficult for him to attain his desired goal. He placed his sorrow upon God, and God, foreseeing a great monk in the young Cosmas, deigned to assist him in the attainment of monasticism.

It happened that Abbot Stephen of Mahra,1 a man renowned for his virtues, visited the capital. Cosmas long awaited his arrival, having heard much about him, and with tears revealed to him his secret thought, asking that he not cast him away, for the sake of the Lord, Who did not cast away a single sinner. Stephen was touched at the sight of such zeal and, foreseeing in him a chosen vessel of the Holy Spirit, consoled him, promising to fulfill his desire. They began to think among themselves how to perform the tonsure. Because the boyar Timothy would not in any way consent to this, Saint Stephen decided simply to clothe the youth in the ryasson and named him Cyril, and left the rest to God's will. Then he himself came to the boyar. Timothy, delighted at his visit, met him with honor at the entrance to his house and asked his blessing. "Cyril, who implores God for you, blesses you," said Stephen, and when with surprise the boyar asked who this Cyril was, the abbot replied to him: "Cosmas, your former relative, but now a monk laboring for the Lord and praying for you."

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1 St. Stephen is commemorated on July 14.



St. Cyril of White Lake, an ancient icon based on the Saint's portrait



Portrait of St. Cyril of White Lake, painted by St. Dionysius of Glushitsa

†1429. Commemorated on June 9

TROPARION, TONE 1

AS A FLOWER in the wilderness didst thou blossom even as David, O Father Cyril, uprooting the thorns of evil passions, and didst gather there a multitude of disciples, who were instructed in fear of God and in thy teaching, whom as a loving father thou didst not leave to the end, visiting them that we all may sing: Glory be to Him Who gave thee firmness, glory be to Him Who crowned thee, glory be to Him Who worketh healings for all through thee.

These words were difficult for the boyar; filled with grief, he spoke with irritation to Stephen. The holy man, however, not crossing the threshold, replied: "It has been told us by the Saviour, our Lord Jesus Christ, to remain where we are obeyed and received, but if not, then to cast the dust from off our feet, as a testimony against those who do not accept us" (Matt. 10:14). Stephen went away; but the God-fearing wife of the boyar, hearing such an admonition which was more Christ's than Stephen's, began to reproach her husband: how could he offend such an elder? And the boyar, repenting, sent to have him return. Both asked each other's forgiveness, the boyar permitted the newly-named Cyril to fulfill his heart's desire, and Stephen rejoiced that he had acquired a brother. He announced this to the new monk, who in fulfilment of his vows gave all his belongings to the poor, not even thinking of leaving anything to himself for old age, because of bodily infirmity.

Before returning to Mahra, Abbot Stephen brought the new monk to the Simonov Monastery, which had then been established in a new place by Archimandrite Theodore, the nephew of St. Sergius of Radonezh. With joy he received Cyril and made him a full monk, entrusting his supervision to the Elder Michael, who led a most strict life in the monastery and was later bishop in the city of Smolensk. Cyril was inflamed with fervor to live the life of his elder and, seeing his extreme labor, tried with absolute obedience to imitate him in everything. Fasting seemed to him sweet, and nakedness in winter seemed as warmth. By wasting his flesh he enlightened his soul and almost did not know sleep. He asked his elder to allow him to partake of food but once in two or three days; however, this wise preceptor did not permit this, ordering that he share the meals with the brethren, only not to satiety. After spending all night in the reading of the Psalter with many prostrations, at the first ringing of the bell, before all the others, he was to be founa in church for the singing of Matins. In his cell he shook off the temptations of demons by the name of Jesus and the sign of the Cross. Some time later, the Archimandrite gave him an obedience in the bakery, and there he began to labor even more: he himself carried water, chopped wood and, carrying warm bread to the brethren, received in its place warm prayers for himself, being praised by all for his untiring zeal and devotion. He was unmerciful only to his flesh, in order that, according to the Apostle's word, while the flesh is mortified the spirit might be strong.

IT HAPPENED at times that St. Sergius would come to the Simonov Monastery in order to visit his nephew Theodore, but before anything else he would seek out Cyril in the bakery and for a long time speak with him about what was profitable for the soul. Both of them attended to the spiritual work together: one sowing the seeds of virtue, the other watering them with tears, in order, according to the expression of the Psalmist, to reap in joy what was sowed in tears (Ps. 125:5). All the brethren were astonished: how could St. Sergius, neglecting the Superior and all the monks, spend time only with Cy ril? But they did not show any envy towards the youth, understanding his virtue. From the bakery he was transferred, by the will of the Superior, to the kitchen, and there he labored no less, at the sight of temporal fire being inspired to the remembrance of the eternal, undying fire. "Have patience, Cyril," he said to himself, "so that by this fire you might save yourself from the fire to come." Such feeling did God grant him that he could not even eat the bread which he baked without tears, and all the brethren looked upon him not as upon a man, but as upon an Angel of God.

Dismayed by the general attention, humble Cyril began to be a fool, in order to escape from vain honors. The Superior, seeing his foolishness, imposed a forty-day penance on him. Cyril accepted this with gladness, and later he was subjected to a stricter punishment; just as the proud delight in decorations, so do the humble delight in dishonor. The Superior finally discovered that it was not because of pride but out of humility that Cyril was foolish, and he became more indulgent.

The thought came to Cyril to ask to leave the kitchen for his cell, not for rest, but for more solitude, and he prayed to the Most Pure Virgin to arrange this for his good. At the same time it came to the mind of the Archi mandrite to have a certain book copied for himself; and he ordered the young monk to occupy himself in his cell with this copying. Then, however, Cyril began to notice of himself that during his nightly prayers he did not have so much feeling as he had had in the kitchen, notwithstanding the multitude of people there; therefore with tears he asked the Mother of God to restore to him his former feeling; and again the Superior ordered him to occupy himself in the kitchen. With joy the Saint obeyed, and for five more years he remained in this difficult obedience, during the day scorched by fire and at night suffering from cold, but not permitting himself to wear anything warm. After this the Archimandrite, although against the Saint's will, brought Cyril to the Bishop to have him consecrated to the priestly rank. Here the Saint began a new work, strictly performing his turn of service in church, without, however, leaving his previous monastic obedience in the bakery and kitchen.

Soon Archimandrite Theodore was chosen Bishop of Rostov, and in his place in Simonov St. Cyril was elevated, in the year 1388, notwithstanding his tears and refusal. Remembering the word of the Gospel, that to whom much is given much shall be demanded, the new superior devoted himself to yet greater labors, not at all raising himself up in haughtiness over the honor of his rank. He remained the same as he had been before, with all humility and love, revering the elder as his brothers and the younger caressing aa children. From everywhere princes and noblemen ran to him for the sake of his spiritual conversation, interrupting his solitude; and so he decided to leave his post and withdraw into his cell, even though the brethren much entreated him to remain with them. But Cyril did not wish to have any more care of external things. Because it was not possible to leave the monastery without a superior, a certain Sergius was elevated to be Archimandrite, who was later Bishop in Ryazan, But the more the Saint svoided the glory of men, the more God glorified him; an extraordinary number of people gathered around him, because his word dissolved in the spiritual salt to the sweetness of those who heard him.

However, envy arose in the new Archimandrite at the glory of the Saint, and he became dissatisfied with him; the Saint, however, was not in the least offended by this, but rather gave place to anger and left to live in solitude in the old Simonov monastery of the Nativity of the Theotokos. He reflected on where he might further conceal himself from worldly cares and fervently prayed concerning this to the Most Pure Virgin. He had the custom late in the evening, after the cell rule, to read also the Akathist before sitting down to partake of some sleep. Once, when he was singing the Akathist before the Icon of the Theotokos and had reached the eighth kontakion: "Seeing the strange Nativity, let us become strangers to the world and transport our minds to heaven" suddenly he heard a voice: "Cyril, go forth from here to White Lake (Belo-ozero); there I have prepared a place for you where you can be saved." Together with this voice there shone a great light from the northern side; the Saint opened the window of his cell and saw as if by a finger the place shown to him where now the monastery stands. His heart was filled with joy from the voice and the vision, and all night he remained in prayer; but this night was for him already as most bright day.

Some time later the monk Therapontes,1 who had been tonsured with him in Simonov, came to him from White Lake. Cyril began to question him: "Is there a place on White Lake where it would be possible to live in silence?" "Many such places are there for solitude," replied Therapontes; but the Saint did not reveal to him his vision. By mutual agreement they left old Simonov for the distant White Lake, and after many difficult days of travel they finally reached their desired goal. But no matter how much they tra versed those deserted places, not one of them did the Saint like as a place to stay; he was constantly seeking for the place that had been shown to him from above, and at last he found it. Suddenly Cyril recognized this place as if it had long been familiar to him; and coming to love it with all his heart, he prayerfully declared: "Here is my rest unto the ages, shere shall I dwell, since the Most Pure One decided upon this place; blessed be the Lord God, Who has heard my prayer." Here he erected a cross on the desired hill and sang a canon of thanksgiving to the Most Pure Virgin; and only then did he reveal to his fellow ascetic Therapontes his secret vision, which had showed this place to him, and together they glorified God. The ascetics at first put up a hut, then began to dig a cell in the earth; but after having spent some time together, they separated for greater solitude. The blessed Cyril remained in his place, and Therapontes removed himself some fifteen miles away to another lake, and there he erected a church and monastery in the name of the Nativity of the Mother of God.

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1 St. Therapontes of Belozersk and Mozhaisk is commemorated on May 27.


THE PLACE where St. Cyril established himself was surrounded by water almost on all sides, and a thick forest grew on this small area where there had never been a dwelling of man. The farmer Isaiah, who lived not far from there, told how many years before the arrival of Cyril there had been heard on that place a ringing and as it were a singing of choirs; many came at the sound of this ringing in order to see where it came from, but to their surprise they returned without seeing anything. In his underground cell the holy anchorite labored against the tricks of the unseen enemy; only occasionally there would come to him two peasants from the surrounding region, Auxentius and Matthew (who later was a candlelighter in his monastery); and with them he went about the desert. Once it happened, by the instigation of the enemy, that such a heavy sleep began to overpower the Saint that he had to lie down and asked his companions to sit near him until he fell asleep; for he could not even reach his cell. He prostrated himself upon the earth under a tall tree; but having barely closed his eyes, he heard a voice saying, "Run, Cyril." Jumping up because of the unusual voice, he sprang from that place, and at that moment an enormous tree fell across it. The Saint understood the deceit of the devil; he prayed to the Lord that such a heavy sleep might be taken away from him, and from that time on he could stay without sleep for many days at a time, vanquishing the enemy's wiles by means of wakefulness.

At another time, when St. Cyril was felling trees, clearing a place for the vegetable garden, and gathering branches, from the heat and dryness the branches caught fire. The smoke, spread by the wind, surrounded the Saint on all sides, so that he did not know how to escape the fire and smoke. Suddenly he saw before him a man in the from of his guardian Timothy, who, taking him by the hand, said, "Follow me"; and following him he came out of the midst of the fire. Thus images of childhood came to him in saving vis ions, by God's grace.

Another great trial occurred to the Saint. Not far from his solitary cell there lived a farmer who did not like his being nearby. Taught by the devil, he decided to burn the Saint's cell, but sudden terror would come upon him every time he wished to fulfill his infernal idea. Once he had already set fire to the fence and had begun to run, but stopping not far away, he saw that the fire he had set had been snuffed out by itself. Then, with a feeling of repentance, he fell to the feet of the blessed one, confessing his guilt to him, andCyril meekly let him go. Soon that same man returned to him, begging him to tonsure him a monk, and to the end of his life he remained in obedience to the Saint.

Not long afterwards there came to him two monks whom he loved, from the Simonov Monastery, Zebediah and Dionysius. This was the first consolation which he had in his wilderness; he received them with love and allowed them to live together with him. Later from there came a third monk, Nathaniel, who later was cellarer in his monastery; and then many began to gather around him, asking the tonsure. Cyril, feeling that the time of his silence in the desert was ended, began freely to accept everyone, granting to them the monastic tonsure. With the addition to the brotherhood, the necessity of a church for common assembly began to be felt, and all the monks asked him to build them a church. But because the place was far removed from human habitations, there was nowhere to look for wood cutters. The Saint, according to his constant habit, turned before all to the Most Pure Virgin, entrusting all to Her kind will, and soon woodsmen arrived of themselves, having been summoned by no one, and they built a church out of logs in the name of the Dormition of the Most Holy Mother of God.

When, however, it was announced in the vicinity that the church was built and that soon there would be a monastery there, the rumor spread that Cyril, as the former Archimandrite of Simonov Monastery, had brought with him from the capital many valuables. A certain Boyar Theodore envied this fictitious wealth and sent robbers to seize it at night. But upon coming close to the monastery, they saw a multitude of people shooting arrows; and after waiting for a long time for them to depart, they finally departed themselves, not committing any evil. The next night the robbers saw the same apparition and still more armed people appeared surrounding the monastery; in awe they ran to announce this to the nobleman who had sent them. Theodore was astonished and, supposing that someone from the nobility was paying a visit to St. Cyril, dispatched men to find out who the visitors were; for he had heard that for over a week no one had visited them. Only then did he come to his senses, understanding that the Most Pure Mother of God was protecting the Saint of God. Hurrying to the monastery, with tears he acknowledged to the Saint his sin. The Saint, consoling him, said: "Believe me, child Theodore, I have nothing in this life except the clothes which you see on me, and a few books." From this time on the nobleman had great faith in the blessed Cyril, so that when he visited him he would bring him fish or other food.

THE GLORY of the great ascetic spread to distant regions. It was then that there came the keeper of silence, Ignatius, a man of perfect virtue whose life was so strict that none of the brethren could equal it. He served as a model for them next after Cyril. It is said that during his thirty years of labors he never lay down to rest, but only partook of a little sleep while standing up, leaning a little. He attained a great height of poverty and unacquisitiveness.

When the brotherhood had grown, St. Cyril established a strict rule for it, in order that everyone would be in his own place during church services, not daring to talk in church or to leave before the end of the church service.

St. Cyril never allowed himself to sit in church and his feet were as unshakable pillars. At the monastic meal no conversation was to be heard and the food was most frugal, consisting only of two dishes, and water was the only drink. From the refectory all departed in silence, not inclining to any conversation or to go to each other's cells. The love of his cell was so deeply rooted in every one of St. Cyril's disciples that when one of them, St. Martinian1 (who was later superior of the monastery of St. Therapontes), happened to enter the cell of another brother after the meal, the Elder asked him why he had transgressed the monastic rule, St. Martinian answered him, smiling, "I am afraid that having entered my own cell I shall have no strength to leave it; but I have some business with my brother." But even at this St. Cyril replied to him: "First go to your cell in order to perform there the required rule of prayer, and then go to the brother, because your cell shall teach you everything." No one in the monastery dared to receive letters or gifts without the Saint's knowledge; unopened letters were brought to him, and without his blessing the monks could send nothing. Likewise, no one dared to call anything his own, even in his own cell; and silver and gold were kept only in the monastery treasury, from where the brothers received all that was necessary. Even when someone wanted to quench his thirst, he could receive water nowhere but in the refectory, since in the cell it was not permitted to keep either bread or water, but only icons and books; and therefore doors were never locked. All monks strove with humility and love to forestall each other in the church services or in the monastery's work, laboring not for men but for God, and all vain talk was foreign to them; all was done among them in silence. The Saint served for all as an example, and while forbidding others luxury, he himself wore rags. Sometimes, in remembrance of his labors at Simonov, he would come to the kitchen to help in preparing the brothers' food, and he strictly forbade every intoxicating drink in his monastery.

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1 St. Martinian of Belozersk is commemorated on Jan. 12 and Oct. 17.



The Hodigitria
Ikon of the Most Holy Mother of God from the cell of St. Cyril



The iron chains which were worn by St. Cyril



General view of St. Cyril's monastery across the waters of White Lake



The towers of St. Cyril's Monastery, on the very spot where the Saint originally settled on the shores of White Lake


St. Cyril's heart was to such an extent filled with love toward God that at the serving of the Divine Liturgy and during church readings he could not restrain tears of devotion, and especially copiously did he shed them when by himself in his cell during the performance of the rule of prayer. When there happened to be an insufficiency of bread and the brethren exhorted him to send a request for alms to one of the Christ-loving neighbors, with fervent faith he remonstrated: "If God and the Most Pure Virgin shall forget us in this place, what else shall remain in this life?" Thus he instructed the breth. ren not to inconvenience laymen with alms; but he had a disciple by the name of Anthony, versed in spiritual and secular matters, whom he sent once a year to buy all the necessities for the monastery. The rest of the year no one left the monastery, and if there were sent any alms they were received as a gift af God.

Princess Agrippina, the wife of Prince Mazhaisky-Belozersky, on whose holdings the monastery stood, had special faith in blessed Cyril. Once during Lent she wished to give the brethren fish, but the Saint in no way consented to permit such an infringement of the rule, saying that if he himself should give an example for the infringement of the monastic rule which he himself had established, then after his death would it not be said that Cyril himself had allowed the eating of fish during Lent? The Princess withdrew, extolling his strictness.

THE LORD REWARDED His servant with the gift of foresight, so that he could read the secret thoughts of his disciples. A certain Theodore, attracted by the news of the Saint's holy life, desired to enter the brotherhood, but after some time the enemy of mankind instilled in him such hatred for St. Cyril that not only could he not look at him, but he could not even listen to his voice. Disconcerted by his thoughts, he came to the strict Elder Ignatius the silent to confess his oppressed state of soul and the fact that, because of his hatred for Cyril, he wished to leave the monastery. Ignatius consoled him somewhat, strengthened him with prayer, and convinced him to stay on trial one year more; but the year passed and his hatred did not abate. Theodore decided to reveal his secret thought to Cyril himself, but upon entering his cell he became ashamed before the Elder's gray hairs and could not pronounce anything. He wanted to leave the cell, but then the foreseeing Elder, understanding what was hidden in his soul, began himself to speak of hatred such as that which Theodore nourished for him. Torn by conscience, the monk fell to the Elder's feet and prayed for forgiveness of his sin; but the Saint answered meekly: "Do not sorrow, my brother. All have been in error about me; you alone understand the truth and all my unworthiness, for who am I, sinful and unworthy?" He sent him away in peace, promising that in future such temptation would not befall him, and from that time on Theodore remained in perfect love toward the great Abba.

When visitors came to the monastery and remained to live there, the Elder in his foresight could tell his disciples in advance which of the newcomers would remain with him and which would leave the monastery; and all happened according to his word. With the gift of foresight he combined the gift of healing, which began to flow from him even during his lifetime. A certain Athanasius, a neighboring landowner, became completely infirm, and he was advised to turn for help to the Saint. "If only you can go to the blessed Cyril and ask him to pray for you, you shall be healed," a pious man told him. With faith he sent to ask for the Elder's prayers, and his health was restored when he was sprinkled with holy water which the Saint sent to him. Similarly, the widow of Prince John of Kargolom, who had been blind for many years, asked the Saint to pray for her, and immediately her eyes were healed.

Even without seeing him, St. Cyril healed a certain boyar by the name of Roman, by appearing to him in a light sleep when he was severely ill; at the word of the Elder, the sick man sent to his monastery for holy water, and by drinking it he received health. When the healed man came to the monastery, he was surprised, recognizing in St. Cyril the wondrous elder who had appeared to him in sleep. Once, during the feast day of the Theophany, an infirm man was carried into the monastery, hoping to be healed by immersion in the "Jordan"; but he was too late for the blessing of the water. The Saint ordered him afterwards to enter the water with faith, and in truth he was healed after being immersed three times, as once was Naaman the Syrian.

The truthfulness with which the healings that occurred are described may be judged by the following example. A woman blind for three years was brought to the holy man and asked for his prayers. St. Cyril anointed her eyes with holy water and wished to find out whether the Lord had forgiven her. "What do you see?" he asked the woman. "I see a book which you are holding," she replied; then, "I see a lake and people walking." And so little by little she began to see objects near her, just as the blind man of the Gospel who gained his sight, to whom at first men seemed as walking trees (Mark 8:24).

Once there came to St. Cyril a man from the neighboring village and asked him to pray for his sick friend, from whose nostrils and mouth there gushed forth a bloody foam; but the Elder, merciful to others, this time by his foresight did not wish to grant mercy to the sick man and did not even allow him to lie beyond the monastery enclosure. To the sick man's friend, who importuned him, he said, "Believe me, my child, this sickness did not occur from chance, but as a punishment for his fornication. If he consent to correct himself, I believe the Lord will heal him; but if not, he will suffer worse things." When this was conveyed to the sick man, he was awed at the denunciation and promised to correct himself; with sincerity he confessed all his sins to the holy man and by his prayers was healed, not only in body but also in soul, having received a penance for the cleansing of his sins.

Many others, all manner of sick, blind, possessed and feeble were brought to St. Cyril, as his disciples have testified, and he healed all of them, anointing them only with holy water and oil; they returned home healthy, thanking God and His Saint, Cyril. And here is an example when the miraculous power of healing, given by God's grace, attained even to the resurrection of the dead. A certain man afflicted by a burdensome disease was brought to the monastery, asking only that he be tonsured before his death. The Saint did not scorn his holy desire and tonsured him a monk with the name of Dalmatius. After several days he began to die and asked to be allowed the Holy Mysteries; but the priest lingered in the performance of the Liturgy, and when he brought the Holy Gifts into the cell, the sick man had already died. The unnerved priest hurried to announce this to the Saint, and St. Cyril was much grieved at it; soon he closed the window of his cell and began to pray. A little later the cell-attendant who looked after Dalmatius came and, knocking on the window pane, announced to the blessed one that Dalmatius was getting better and asked for Holy Communion. Immediately Cyril sent for the priest in order to give the Holy Mysteries to the brother; and although the priest was sure that Dalmatius had already died, he did not want to contradict the Saint. But how great was his surprise when he saw Dalmatius sitting on his bed! As soon as he had received the Holy Mysteries, Dalmatius began to say farewell to all the brethren and quietly departed to the Lord.

The Lord glorified His Saint not only by the gift of healing, but also by other miracles. There was once insufficient wine for the church services, and it was necessary to serve the Divine Liturgy. The priest came to announce this to St. Cyril, and he asked the lamplighter Niphon whether there were really no wine. Hearing from him that there was not, as if doubting he ordered that the vessel in which wine was always kept should be brought to him. Niphon obeyed, and with surprise he brought the vessel so overflowing with wine that it even gushed out, and for a long time the wine did not diminish in the vessel, as once had occurred with the oil of the widow, by the word of the Prophet Elijah.

There once occurred a famine in the region, when mercifully bread was distributed to everyone, even though the monastery owned no lands from which to obtain bread. All there was to be had was the fruit of the monks' labors, for the alms that were brought were scarcely sufficient for themselves. But despite this, the more bread was distributed, the more it increased, so that the monks distributing the bread themselves understood the miracle. "Cyril increased the wine for the Liturgy, and he has likewise increased the bread for feeding the hungry by the aid of the Mother of God," they said; and thus it continued until the new harvest. And if sometimes later there occurred a scarcity of anything, the brethren did not even have to bother the Superior with this, knowing that by his prayer all would be given by God.

The Saint himself, filled with firm faith in the Lord and His Most Pure Mother, often manifested his unmercenariness. The boyar Roman, who had great trust in him, granted the monastery every year fifty measures of grain. The thought came to him to confirm the gift by signing over a village to the monastery, and he sent a gift certificate in Cyril's name. But the Saint, on receiving the certificate, thought to himself: "If we shall own villages, there will come from them only noise and cares for the brethren, and our silence will be interrupted; we shall have settlers and contracters. Would it not be better for us to live without villages? For the soul of one brother is more precious than all possessions." And returning the certificate to the boyar, the Saint wrote to him: "If you desire, O man of God, to give the village as a house of the Most Pure One, for the maintenance of the brethren, then instead of fifty measures of grain, which you have given us up to now, give one hundred measures if you can; we shall be content, and keep the villages yourself, since we do not need them and they are not useful for the brethren."

As great as was the Saint's care for the spiritual salvation of the brethren, no less did he care for their bodily deliverance in moments of peril. It happened that some of his disciples, in fulfillment of his will, went fishing on the lake. A fierce storm caught them in the middle, so that waves passed over the boat and threatened them with death. A man who was standing on the shore, seeing their plight, hurried to inform St. Cyril, who, taking a cross in his hands, rushed to the shore. By the sign of the cross he immediately calmed the waves and the monks who had been thus delivered landed safely ashore. Another time a fire occurred in the monastery and the brethren could not extinguish it, for the flames surrounded the building on all sides; but the Saint, taking the cross with faith, rushed right to the place where the cells were burning. A layman who was in the monastery laughed at the seemingly vain zeal of the Elder, seeing that it was impossible to extinguish the flames. But the Saint, standing with the cross right opposite the fire, raised to God his prayers, which were more ardent than the fire itself, and the flames, as if shamed by his prayers, suddenly went out. At that minute God's wrath struck the one who had laughed at the Saint, and suddenly all his members became weak. He understood his sin and asked for mercy, and by the same sign of the cross before which the fire had stopped, the Saint restored health to the penitent.


The heart of St. Cyril's Monastery of Belozersk: the inner court



The Monastery's towers, seen over White Lake, preserved today as a museum



AN 1897 DEPICTION OF ST. CYRIL'S ORIGINAL DWELLING PLACE
At left the protective shrine over the spring of St. Cyril.
Toward the right, concealed by the monastery cemetery, is preserved the original log cell of St. Cyril. At right (enlarged in circle): the shrine over the Saint's log cell.


News of the Saint's miracles spread far. Prince Michael of Belevsk, with his wife Maria, had sorrowed for eight years over their childlessness, and having heard that the Lord accepts all the prayers of the Saint, he sent to him two boyars, asking his prayers for the termination of their sterility. The foreseeing Cyril, even without opening the prince's message, met the emissaries with these consoling words: "Since, my children, you have performed a difficult journey, I trust the Lord and His Most Pure Mother that your labor will not be in vain, and that God will grant your Prince the fruit of childbearing." That same night Prince Michael saw in a dream a radiant elder, adorned with gray hairs, with three vessels in his hands, who said to him: "Receive from me that which you have asked." The same apparition occurred also to Princess Maria, and both with joy revealed the vision to each other. After three days the Saint ordered the keeper of the cells to let the emissaries go, giving them only one and a half loaves of bread for their journey, even though they had with them eight persons. Surprised at such meagerness, they asked that there be given to them more bread and fish because of the long journey and the deserted places through which they had to travel, but the Saint let them go in peace, saying that even that was sufficient for them. And truly, at their first night's lodging they were convinced of the inexhaustiveness of their provisions, and, after a journey of ten days, they even brought them to their Prince. The messengers told him the words of Cyril: "Do not grieve, for the Lord will grant him what he asks"; and the Prince and Princess were filled with joy. With faith they accepted as a blessing the bread that remained from the journey, gave all the members of their household to eat of it, and all those afflicted with illnesses in their home became immediately healed. To Prince Michael two sons and a daughter were born, as foretold by the three vessels, and from that time on he had great faith in the Saint, supplying him with alms for his monastery. Princess Maria herself told all that had happened to them to one of the Saint's trustworthy monks, the strict Ignatius the silent, who personally passed it on to the writer of the Saint's Life.

THERE WERE MANY disciples of the Saint, like this Ignatius, who were renowned for the holiness of their lives. Among them was Herman, whose obedience was catching fish. With the blessing of the Saint, he never returned with empty hands when he was sent, and he always obtained enough for the brotherhood's table, even though he fished only with a hook. St. Cyril allowed fishing by net only for the feast of the Dormition, because of the many people who came then; such was his moderation in everything. Herman, to the last day of his life, remained in constant labors, not missing a single church service, and after his blessed repose he appeared in a vision at night to his friend Demetrius, with whom he was bound by ties of spiritual love. As this Demetrius had visited him during his illness, so Herman, from beyond the grave, wished to console his friend, who had fallen into a severe illness, by his visitation. "Do not grieve, brother Demetrius," he said to the sick man, "one more day and you shall also pass on to us." Demetrius, rejoicing at the visit of his spiritual brother, announced to others his foretold repose, and on the designated day passed on to the Lord, leaving after him the remembrance of his virtues.

The Saint's disciple Christopher, who was later Superior of Cyril's monastery, had a brother Sosipater, who fell into a severe illness. Seeing him losing strength, Christopher hurried to St. Cyril to announce that his brother was already dying; but the Saint answered, smiling, "Believe me, child Christopher, not one of you will die before me. But after my departure, many of you shall follow me" which later happened, since there was then a great mortality around the monastery. But none of the brethren fell ill during the lifetime of the holy Elder, and even Sosipater rose up from his malady. Such were the great gifts of the Saint, granted to him because of his great love for God, according to the word of the Saviour: Ask and ye shall be given (Matt. 7:7). For this was said not only to His disciples, but to all believers; and so St. Cyril, in the name of Christ, performed miraculous deeds.

Not long before his repose, St. Cyril called together all the brethren of his monastery, of whom there were then 53 serving the Lord together with him, cach according to his strength; and in the presence of all he entrusted the building of the monastery to one of his disciples, Innocent, naming him abbot even against his will. He called God as witness that nothing be removed from the monastic rule, but that all remain as in his lifetime; but he himself desired utmost silence, in order before death to give himself over to the contemplation of wisdom in his cell. From his great ascetic labors his feet could no longer serve him in standing in church, and he performed the cell-rule sitting down. But prayer never left his lips, because he wished never to forsake the rule of prayer, even if his bodily strength failed him. With great difficulty he could serve the Divine Liturgy only rarely; and when he became extremely weak, his disciples brought him in their arms to church.

Pentecost came, and for the last time the Saint performed the Divine service; but on the Day of the Holy Spirit, when his patron saint, Cyril of Alexandria, was commemorated, while still strong in spirit, he began to weaken completely in body. All the brethren with tears gathered around him in the cell, wishing to die with him. Some said to him: "If you shall leave us, Father, this place will be empty, because many will leave the monastery." But the Saint answered them: "Do not grieve over this, but rather understand that if I shall obtain boldness and my deeds shall be pleasing to God, not only shall this place not suffer any loss, but it will grow even larger after my departure; only preserve love among yourselves." It is evident that this testament before his death was deeply impressed on the hearts of the brethren, since from that time on these words have always been written on the icons of the Saint, on the scroll which he holds in his hand.

The lamentation of the brethren, nonetheless, did not stop. The Saint, wishing to console those who were weeping, said to them: "Do not grieve, brothers and children, in the day of my rest, because for me the hour to rest in the Lord has arrived. I entrust you to God and the Most Pure Mother of God; may She preserve you from all the temptations of the evil one, and my son Innocent shall be abbot in my stead. Have him in place of me, and he will make up your shortcomings." Much else the Saint said for their consolation, himself being in such a state of joy that it was as if someone from foreign and distant lands were returning to his homeland. He rejoiced in the hope of future good things and had only one care, that nothing be removed from the c;nobitic rule and that there be no bickering among the brethren. The monks, kissing him with tears, asked his final blessing, and he, as a childloving father, blessed all, forgiving them and mutually asking forgiveness for himself. In the exact minute of his separation from union with the body, he succeeded once more in receiving communion of the Life-giving Mysteries of Christ and, with prayer on his lips, he quietly entrusted to the Lord his labor loving soul. A fragrance sensed by all suddenly filled the cell, and the Saint's face became radiant, even more than during his lifetime; there was nothing deathlike in it. With lamentation the disciples placed the body of their be loved Father upon the burial bed and carried it into the church to the singing of psalms.

At the very moment of the Saint's repose, the Saint's cell-attendant, Auxentius, who had been among the first to come to his desert, was in the vill, suffering from a severe fever. With a high temperature, as if in a certain rapture, he saw before him the blessed one with a cross in his hand, and together with him another priest, Flores, who had recently died after great ascetic labors. The Saint blessed his cell-attendant with the cross, and at that moment he was healed of his sickness. With joy Auxentius rushed to his blessed instructor, in order to inform him of his healing, not knowing that he had already reposed; and he met the funeral procession. Throwing himself on the holy relics, he confessed his healing before everyone, and this somewhat consoled the brethren. With honor they gave to the earth the much-suffering body of their Abba, on the ninth of June in the year 1429. At thirty years of age St. Cyril had been tonsured in Simonov; he lived there for thirty years, coming to this place already in his sixtieth year, and he lived for thirty years more in his monastery, until he attained the perfect age of ninety. Even more miracles occurred after his departure, over his sacred tomb, than he had performed during his lifetime; all of them were written down in their time, and in them can be seen the special care the Saint took of his monastery.

INNOCENT TOOK the Saint's place and tried id everything to preserve his commandments, in order to be worthy of his selection; he himself had learned obedience for eleven years from the great Ignatius the silent. A year did not pass after the departure of the blessed one, when with the coming of autumn almost the whole brotherhood, as if agreeing among themselves and St. Cyril, left this life-more than thirty out of the 53 who had been with the Saint. Thus was fulfilled his prophetic word to his disciple Christopher; and last of all Abbot Innocent departed to the Lord, being replaced by Christopher.

When Christopher was Superior, there was an apparition of St. Cyril to one of the brethren, Theodosius by name. This Theodosius had come to the Saint during the latter's lifetime, sent by the boyar Daniel Andreevich, who, out of love for the monastery and the Elder, wished on his death to endow a village to the monastery, only wishing that Cyril send to inspect it be. forehand. But St. Cyril replied: "In my lifetime I do not require villages, but upon my death do as you please." To the monk such speech seemed de rogatory, and he grieved over the Saint's reply. However, when he saw the miracles with which the Lord glorified the tomb of his departed Abba, great feeling overcame him and he greatly regretted that he had called upon himself the displeasure of such a preceptor. A little later St. Cyril appeared to his disciple St. Martinian (who was appointed abbot in the St. Therapontes monastery) and said: "Tell brother Theodosius that he should not grieve and should trouble me no longer, since I have nothing even against him" – thus consoling Theodosius, who saw in this an answer to his prayer. Is not this manifestation of the Saint's love, even from beyond the grave, most touching?

Gradually the brotherhood grew, and the monastery had to be enlarged. Thus everything in it was renewed, excepting only the c;nobitic rule, which was preserved uninfringed; and during this time healings flowed unceasingly from the Saint's tomb, drawing to him ever more of the zealous faithful.

Once Prince Michael Andreevich, grandson of Donskoy, decided to visit his homeland of White Lake, together with his wife Elena, whose feet were afflicted. He was still far from the monastery, when to one of the elders at night, as if he were awake, it seemed that he stood at the tomb of the blessed Cyril, and suddenly the tomb opened of itself, the Saint came out as alive, and sitting on his tomb he said: "Child, great guests wish to come to us and in great sorrow; but we should pray for them that the Lord deliver them from such sorrow, because they are our benefactors." St. Cyril again lay down in his resting place, and the tomb closed of itself. The elder sprang up and with astonishment told his spiritual father of this; and indeed, after five days the pious Prince and Princess came to pray to the Saint, and the Princess was healed. The gladdened Prince rewarded the monastery with abundant aims, and from that time on both had even greater faith in St. Cyril.

Thus, although the blessed one had lived in the desert, the glory of his virtue, as if on light wings, flew into distant lands, because the city on top of a mountain could not be hidden; in truth, the Lord glorifies those who glorify Him. With boldness the Saint could say about the children whom he had gathered during his lifetime and after his death: Bebold, I and the children whom God bath given me (Isaiah 8:18), since his care for them extended even beyond the grave. Just as the streams of fresh water that feed the earth and satisfy those thirsting for refreshment are not diminished, so also the healings from the relics of saints are limitless when the faith of those who run to them does not fail. Physicians, having used all their medicines, sometimes request others; but not so the saints, who use faith alone, without which all the rest is vain, according to the word of the Gospel: Thy faith hath saved thee, and According to your faith be it done unto you (St. Matt. 9:22, 29).

In the days of Abbot Cassian, the learned hieromonk Pachomius the Logothete was sent from the Holy Mountain of Athos by the Grand Prince Basil the Dark and Metropolitan Theodosius, in order to write the Life of St. Cyril from the words of his disciples who had witnessed his righteous life. Most of all did he learn from his disciple St. Martinian, who had lived with the Saint from his youth.

Among the great saints of St. Cyril's monastery, in addition to those already noted, may be mentioned St. Joseph of Volokolamsk, the champion of severe c;nobitism, who left a testimony of how strictly the Saint's disciples revered the Saint and observed his rule; St. Sabbatius of Solovki, the anchorite who laid the foundation of another great monastery of the Northern Thebaid; and St. Nilus of Sora, founder of skete-life in Russia, the pinnacle of Russian monasticism.

And indeed, St. Cyril inspired great faith and love toward himself and his Rule, not only during his lifetime, but even after his death. And this is why his monastery, like St. Sergius', was for a long time a foundation stone of monasticism for the whole North of Russia.