Skete: what is it, women's and men's Orthodox monasteries in Russia

Men's Orthodox monasteries

St. Andrew's Skete

St. Andrew's Skete is considered an example of classical ancient Russian architecture in the north of Russia. Church buildings first appeared on this site back in the 14th century; over time, the church compound grew larger and expanded.

St. Andrew's Skete of the Solovetsky Monastery

At a certain historical period, the monastery served as a customs house - monks checked foreign ships to ensure that merchants did not import prohibited goods into Russia, and that people suffering from contagious diseases did not enter the country. During the Soviet era, the monastery housed a punishment cell for women. Since the early 90s of the last century, monastic life in the monastery was resumed.

Nikolsky Skete

The monastery was built on the island of Kond by order of Emperor Nicholas II. In just 4 years, a large temple and all the monastery buildings were built on a deserted island, a courtyard was equipped, good roads were built, and all conditions for farming were created. During Soviet times, the monastery was completely destroyed.

Holy Ascension Monastery

The monastery was built on Sekirnaya Mountain. Initially, a single-domed temple was built on the top of the mountain, which also served as a lighthouse, showing the way to sailors and fishermen. In Soviet times, there was a punishment cell in the temple building, and executions were carried out at the foot of the mountain.

Holy Ascension Monastery in the Arkhangelsk region

Services in the temple resumed in 1992, and full monastic life on the island was resumed in 2003.

Holy Trinity Skete

The monastery was built on the island of Anzer, where hermits retired in order to gain experience of desert living. Later, saltworks and a fishing farm were located here. Since ancient times, the monastery has been a place of mass pilgrimage for believers.

Holy Trinity Anzersky monastery in the Arkhangelsk region

Sergievsky monastery

The settlement was founded on the island of Bolshaya Muksalma back in the 16th century. The monks living there were mainly engaged in agriculture. After the Bolsheviks came to power, the monastery was abandoned, many buildings fell into disrepair or were destroyed. Since 2003, new inhabitants began to settle in the monastery. Restoration work has recently begun there.

Skete of All Saints

The Skete of All Saints is the largest monastic compound on Valaam. It is believed that it was built on the site where the cell of Alexander Svirsky previously stood - a temple, a refectory and six cell buildings were built there.

Skete of All Saints of Valaam Monastery

Women could only get here on patronal feast days as part of a religious procession. Since the 40s, the work of the monastery was stopped. Nowadays, the temple complex and monastery facilities have been completely restored.

No less famous is the Resurrection Monastery, located on the shore of Nikon Bay, in the place where St. Andrew the First-Called erected a stone cross.

On the holy Kaluga land

During the years of governing the Kaluga diocese, Bishop Filaret conducted very diverse activities. He surveyed the diocese, visited many villages and towns, paid attention to the condition of the churches, met the priests, and visited monasteries where he was most interested in monastic life.

In Kaluga, the Right Reverend Philaret began building a church for prisoners and began to repair the cathedral church of St. John the Evangelist, which had fallen into disrepair. I became familiar with the situation at the theological school and seminary, saw great poverty among the students, and began to find a way for everyone to purchase clothes, shoes, and textbooks.

Noticing that there were wooden churches almost everywhere in the diocese, he began to encourage landowners and parishioners to provide funds for the construction of stone ones.

Bishop Philaret paid special attention to monasteries. Having visited the Optina Hermitage, he felt a special grace, involuntarily he even sighed that he could no longer become a simple monk here and pray in silence among the forest solitude.

During his years of service in the Kaluga diocese, the Right Reverend restored the ancient Likhvinsky Intercession Monastery, called Dobry, and also renovated the churches in the Kaluga Laurentian Monastery, where Kaluga bishops lived.

Bishop Philaret entrusted the restoration of the Good Monastery to the Optina abbot Daniel. The matter turned out to be very difficult: it was necessary to renovate the dilapidated buildings, but moreover, to build anew. It was not the first time that Optina residents gave new life to old monasteries. This was started by Abbot Abraham, the predecessor of Abbot Daniel.

Orthodox monasteries in Russia

When it comes to the monastery movement in Russia, it is most often associated with asceticism and Old Believers.

Old Believer monasteries arose in Russia after a certain part of the clergy did not accept the church reform adopted by Patriarch Nikon and Tsar Alexei Mikhailovich Romanov. The Old Believers were persecuted by the laws of that time, so opponents of the reform were forced to found monastic settlements far from the settlements of the laity.

Old Believer monastery in the Chelyabinsk region

In the Old Believers, the monastery was a generally accepted name. Both small monasteries and large monastic settlements were called this way. A classic example of such a monastery can be considered the Komarovsky monastery. Contemporaries of the first Old Believer hermitages describe them as solid buildings.

The monastic compound consisted of several communal-type cells, temples and good-quality outbuildings. Often all the buildings were connected to each other by secret passages. However, hermitage settlements should not always be associated with the Old Believer movement. Hermitages were often founded by hermits who strove for an ascetic lifestyle.

It is important to know! The word asceticism in Orthodoxy usually means a strict way of life, associated with the voluntary renunciation of various household and material goods. If we talk about a hermit’s way of life, the monasteries of the Solovetsky Islands and the island of Valaam come to mind first.

If we talk about the hermit lifestyle, the monasteries of the Solovetsky Islands and the island of Valaam come to mind first.

Helper of sinners

Viceroy Fr.
Andronik and Fr. Nazariy. On Valaam, schemamonk Nikolai underwent various obediences. Once, while still a novice, before the revolution, he was sent to Moscow to the courtyard of the Valaam Monastery. There he was tonsured a monk with the name Boris and bore the obedience of a sexton. One Sunday, during a service, he discovered a package in the church. Since no one took it, after lunch he unwrapped the package - it turned out to be an icon. The icon was all darkened, he washed it, and it turned out that it was the icon of the Mother of God “Helper of Sinners.” Father Boris accepted it as God's blessing, and it immediately showed itself to be miraculous. When he was returning to Valaam on the ship, there was a terrible storm, so that everyone was already despairing for their lives - they thought that the ship would sink. Father Boris prayed strongly to the Mother of God, believing that the Mother of God would help, save, preserve. But it must be said that Lake Ladoga is large, like the sea, but the waves on the sea are gentle and therefore not so dangerous, but on the lake there are very steep waves, and often the ship cannot stand it - a lot of ships sank on Lake Ladoga. That is why Saints Sergius and Herman often appeared to those in need on the lake and saved drowning people - there are many such cases known...

And then the ship rocked violently, so that things fell onto the floor, and with them the icon. Father Boris thought that it must have crashed. But when the ship arrived at the Resurrection Skete and Father Nikolai began to pack his things, he was surprised to see that the icon was intact - the glass was completely undamaged. The brethren revered this icon very much. It was noticed that if someone was possessed by the spirit of despondency, then by praying at the icon - by serving a prayer service or simply praying - they received healing. And not only from despondency, but also from other temptations. Schemamonk Nikolai left this icon to his cell attendant Father Kensorin (Fedorov).

Father Kensorin was a resident of the Pskov-Pechersky Monastery, then the abbot of the Svyatogorsk Assumption Monastery (in the Pushkin Mountains), then he served at the parish in the village of Trinity Mountain (Pskov region), then he served as a confessor in the Spaso-Eleazarovsky Convent of the Pskov Diocese... I came to him - and to Trinity Mountain, and to the Spaso-Eleazarovsky Monastery, and precisely in connection with this icon.

One day I came to the Pskov-Pechersky Monastery to visit the elder Archimandrite Alexander (he later accepted the schema). He said that I was from Valaam, and Father Alexander received me with love, spoke about the Valaam elders, whom he still found in the Pskov-Pechersky Monastery, and then said: “Go to Trinity Mountain, and let Father Kensorin hand over the icon of the Mother of God to Balaam". I myself, of course, would not have dared to go to Father Kensorin, but I went for obedience - since the elder gave his blessing. I arrived, found Father Kensorin, saw this icon - the icon, of course, is wonderful, so special... I gave him the blessing. He received me with love. We served an all-night vigil before the icon, prayed, venerated it, anointed ourselves with oil, but Father Kensorin did not give the icon to me, saying that he would return it in time - as soon as spiritual life on Valaam strengthened. Later he himself visited Valaam, but did not stay there. When he was already in the Spaso-Eleazarovsky Monastery, I visited him again, again we served in front of the icon, prayed with him... But the icon again remained with Father Kensorin...

I ordered an icon painter to paint me the same icon. The icon was painted, now it is in St. Petersburg with the nun Maria. This icon is also unusual, there were revelations before it... It is smaller in size and iconographic. And the authentic icon is made in a picturesque manner...

After the Spaso-Eleazarovsky Monastery, Father Kensorin returned to his homeland in the village. Borisoglebsky (former city of Borisoglebsk, Yaroslavl region). He settled in the house and began to serve the liturgy there in the house church. Once Vladyka of Yaroslavl was informed about this. The Bishop calls him and says: “Why are you serving at home, don’t you remember the Patriarch, or what?” And Father Kensorin replies: “Vladyka, I examined the three Valaam elders. Hieroschemamonk Michael served the Liturgy every day, both on Valaam and when he moved to New Valaam, and he blessed me to serve this way. That’s why I serve the liturgy.” And the Lord left him alone. Later, Father Kensorin moved to a village seven kilometers from Borisoglebsk. He is restoring a temple there, and he also has a home church, where he serves liturgy every day.

And there is this miraculous icon from Valaam - “Helper of Sinners.” He says: “As soon as real spiritual life is restored on Valaam, I will hand over the icon”...

SKIT-3

SKIT-3

— 127-node cluster on multi-core processors (75 nodes on dual-core Intel Xeon 5160 processors and 52 nodes on quad-core Xeon 5345 processors).

Technical characteristics of the SKIT-3 cluster

Peak cluster performance is 7500 Gflops.

Real confirmed performance (on 125 nodes) - 5317 Gflops.

Type of processors - dual-core Intel Xeon 5160 and quad-core Intel Xeon 5345 with EM64T architecture (clock frequency - 3.0 GHz and 2.2 GHz, respectively, cache - 4 MB, power consumption 80 W, number of processors in a cluster node - 2).

The node’s RAM is 2 GB per core, 8 and 16 GB, respectively.

The number of processor cores in a node is 4 and 8, respectively, for a total of 716 cores in the cluster.

Data storage system - RAID5 type, global Luster file system with a total volume (in the mirror) of 20 TB.

The total power consumption is 60 kVA from a 380 V network.

Networks - high-speed InfiniBand network (channel capacity up to 900 MB/s), Gigabit Ethernet network (channel capacity up to 1000 Mbit/s).

Ruin of the monastery

The monastery was completely destroyed during the Pitirim devastation, but in the second half of the 18th century it began to be restored. After the “expulsion” of the Kerzhenets in 1853, carried out by the official of special assignments P.I. Melnikov in pursuance of the decree of Nicholas I of March 1, 1853 on the destruction of monasteries in the Nizhny Novgorod Volga region, Saratov and Arkhangelsk provinces, the Nizhny Novgorod authorities decided in 1855 to resettle 40 monasteries nuns in the Ulanger monastery. In the reports of Semyonovsky priests for 1856, the Komarovsky monastery was listed as a “ former

».

However, the actual resettlement did not take place. Although the chapels in the monastery were dismantled, some of the nuns remained in the same place and continued to wear monastic robes. The nuns of the Manefina monastery found refuge in the neighboring city of Semenov. In 1860, when the “ schismatic cemeteries”

", Manefina's monastery was again filled with nuns.
In 1911, the mentor of the Spasov Consent, D.N. Utkin, visited the Komarovsky monastery: The cross installed on the site of the Komarovsky monastery
The monastery was resettled around 1927. Until this time, children were taught literacy, Old Believer piety and church singing there. At the beginning of the 21st century, women who were raised in the Komarovsky monastery were still alive in the Nizhny Novgorod region. After the destruction of the monastery, the nuns Kosiyania and Melania settled in the nearby village of Fedotovo and taught local children to read and write.

Text of the book “Monastic Skete”

Khlopetsky Anatoly Petrovich Monastic Skete

I express my gratitude to the people who were with me, supported and helped me in writing this book.
Thanks to Nadezhda Zvereva; of course, to my family - wife Alena, children Sasha, Vova, Vlad, Anastasia and Anfisa for comfort and faith.
Thanks to the Athonite brothers living on Holy Mount Athos and in the world, offering prayers day and night for peace and spiritual enlightenment of all humanity.

From the author

Looking back at the time when the idea for the book was just maturing in my head, I understand what a long way I have come.

My hero is a completely ordinary person, he is not the arbiter of destinies, and is not endowed with a set of exceptional positive qualities. He - like you, like me - has shortcomings, is loaded with worries.

But in an instant, this person’s entire habitual way of life collapses, shatters into small fragments - there is no more work, family, or friends. Not at home! Memory is like a sheet untouched by ink, and all around are monastery walls and monks in black robes with their unpretentious way of life...

I deliberately put the hero in such conditions - I sent him to almost a different reality, to learn everyday things again, to experience life again. It was important for me to understand: how can a person begin to change under the burden of circumstances? What will he think about, what doubts will overcome him, in the end, will he be able to let God into his heart? And then, returning to society, in an everyday environment, won’t he forget the knowledge he received, won’t he give it up as an extra burden on his shoulders?

The life of my hero, who passed Divine truths through his heart, was not easy and carefree: every day presented new difficulties, temptations rained down on his head like large hail. I will not hide that at some moments a person was ready to succumb to circumstances, was close to complete despair, could withdraw into himself, lose his way.

But he did not do this, did not give up spiritual blessings in favor of material splendor.

Could he have chosen a different path?

Now that the story has come to an end, I can safely say that it could not have happened otherwise. It is impossible to shake my confidence - a person who opens up to God acquires an incredibly valuable gift. Resilience is that rare quality when adversity cannot blindside you, mislead you or make you depressed. Because there is no confusion inside - you know in which direction you should go, and you are ready to give an answer to the most tricky question!

Many people are unhappy with their situation. They are in constant search, always on the move and cannot stop and comprehend what is happening. Fortune hunters - that's what they call themselves. My hero was such a “catcher” until dramatic changes occurred in his life.

But first there was a strong shock - loss of memory and subsequent awakening on the holy land. This is what happened on the pages of the book, and this is what sometimes happens in life: a person who finds himself in an unexpected situation, under the pressure of something new, seeks support.

This support is faith, which pierces the heart through and through, opens a person from previously unknown sides.

Everyone has their own opinion, their own point of view.

But turn to the next page, start reading!

This book is like an opportunity to take a break, escape from the bustle of everyday life, look beyond the horizon, where there is another life - seemingly vaguely familiar, but still completely different.

Life with God.

About the idea

I turned my heart to learn, explore and seek wisdom and understanding and to know the wickedness of stupidity, ignorance and madness...
Ecc. 7, 25

It seems to me that no author, being honest and sincere with himself and his readers, will be able to say when his idea for a new book finally took shape...

Thoughts are spinning rapidly, new ideas appear. They replace each other at a dizzying speed, it is impossible to keep them. You need to get the hang of transferring them to paper in time, otherwise they will be forgotten. Or sit down to work - write a few words, sentences, pages, and then the raging stream of thoughts will miraculously line up into something coherent, holistic.

It is possible to determine the event that prompted the author to take up work on an idea that took over all thoughts. Most often, such a push is what people who write call the idea of a new book.

The meeting pushed me. It was she who started work on the book. Meeting with the future hero of the story...

The time of rethinking the past and thinking about the future life is unexpected. It does not send advance notices, it does not knock on the door. It simply collapses in a frightening avalanche, destroying in a few seconds the way of life that has been built over the years. The time has come to answer questions that, by and large, have no answers. “Are you living right? How to live further?

-
an inner voice tirelessly asks, utterly correct, fair and conscientious...
In search of answers, I reached the place where tens, perhaps hundreds of thousands of pilgrims came and will come with pressing questions - to Holy Mount Athos. For the Christian world, Holy Mount Athos is of exceptional importance: it is under the special care of the Most Pure Mother of God, who once enlightened the pagan region with the Truth of Christ...

And the air there is different, sweet and soothing, as if saturated with a healing solution. And the people there are different, open and hospitable, who managed to free themselves from the heavy shackles that weave their arms and legs. And the thoughts there are different, desirable and serene, as if they had gone through a thorough screening.

On Holy Mount Athos people sought refuge, striving through prayer and fasting, away from worldly temptations, to achieve moral perfection. On Athos, hardships and disasters were forgotten, love for God and one’s neighbors was born. For many hundreds of years, thousands of Orthodox monastic hermits lived on the Holy Mountain. They were distinguished by clarity of mind and special spirituality. And to this day, among the monks one can meet outstanding ascetics of God, one meeting with whom can change for the better the entire course of life of a person mired in the vanity of the world...

He says something sensible and useful. You listen carefully to his speech, try not to miss the most important thing, be careful not to blink. And suddenly an insight - he will not say anything new, will not reveal the secret of all things. Nevertheless, everything inside is turned upside down, torn to shreds, melancholy storms the heart. And finally you understand: after all, life could have turned out differently, I would not have missed the right turn, I would not have stepped over the step...

I was looking for change. That is why the meeting with the Athonite elder, Father Dorotheus, really had such great significance for my entire future life.

I will never forget my first impression. Calm, thoughtful, lean, with a thin ascetic face framed by white hair like a harrier and the same white beard. On a stern face - radiant, clear, blue eyes. He looked at me, a gentle smile lit up his face, and my involuntary timidity immediately disappeared, and a feeling of boundless trust appeared.

I soon became convinced of the extraordinary nature of Father Dorotheus. Spiritual purity, unshakable, ardent faith in the Lord were combined in him with genuine kindness and love for people. Despite all the severity towards himself, he, possessing enormous power of moral influence, was condescending and patient towards others. He attracted people with his spiritual qualities - constant balance, radiant clarity of spirit, meekness and patience. When meeting with Father Dorofey, I recalled the words of St. Seraphim of Sarov:

“Obtain peace to your soul, and thousands around you will be saved.”

Father Dorotheos became my spiritual mentor on Athos. I visited his cell and rejoiced at the opportunity to talk with him about spiritual issues that often seemed insoluble...

Conversations about everything under the sun. About everyday things that seem elementary and at the same time complex. Conversations are life-saving. Lost souls who have lost all directions are looking for them. Resurrecting conversations. And the light will sparkle, and the meaning will return, and the shoulders will straighten...

One day, when I was leisurely walking around the monastery courtyard, a man came out of Father Dorotheus’s cell, apparently having just confessed to the elder. From the downcast, confused expression on his face, I realized that the man’s soul was greatly shaken. He is looking for an interlocutor, wants to share his doubts and thoughts.

We met and started talking. First, on neutral topics, as always happens when we meet for the first time. It turned out that he came from Russia and came to Father Dorotheus with the intention of devoting himself to monastic service.

“I feel that everything I’ve experienced has prepared me to leave the world,” he said. - Yes, Father Dorofey does not give his blessing. Do you know what he said: “Having withdrawn from the world and leaving his family, a person does not always find peace for his soul. Taken upon solely by one's own will and understanding, and not at the command of the Lord, poverty and self-sacrifice can lead a person to pride and condemnation of people who live differently. Such feelings only distance you from God... Return to your home, help the poor with zeal, keep the commandments of the Lord - and you will receive the desired peace of soul..."

Escape from a collapsing world. Is it cowardly, is it shameful? Everyone decides for themselves. His choice is his burden. But a person who decides to escape from loneliness, thoughts, fear, society, chooses the easiest path. Hide, close yourself in a shell, only occasionally looking out into the sunlight, believing in destiny and your own chosenness. Is it a worthy share?

I took a closer look at the interlocutor - nothing betrayed an ascetic in him, which, in my sincere understanding, a monk should be. A sporty-looking man, a firm gait, an energetic manner of speech. Such people not only have nerves of steel, but also do not accept heart-to-heart conversations.

Meanwhile, he was clearly suffering - something was sharpening him, not allowing him to sit still. Probably, the refusal of Father Dorotheus came as a surprise and destroyed the plans made in advance. I sympathized with him. Suddenly I remembered a phrase I recently heard here on Mount Athos: “If you want to make God laugh, share your plans with Him...”

It's scary to start living again. We need to build a fortress again, gather loyal allies, and go on campaigns. What if nothing works out? And a gust of merciless wind will sweep away all efforts. How then? Start living again! And again it will be scary, but you have changed, and you will build a completely different fortress, and you will select different comrades, and the point is... You just have to get down to work, lay the foundation. Only then will you realize all the difference.

It becomes much easier for people in this state if they manage to speak out in front of a complete stranger. It’s much harder to talk to loved ones or friends. With a stranger - as with yourself. He does not keep selfish thoughts in his head, does not want to take advantage of your frankness in one way or another - after all, most likely, you will never meet again...

Of course, there are exceptions. Life is full of exceptions!

But on Holy Mount Athos people adhere to special rules - truly human ones.

A random acquaintance became my companion and interlocutor during my stay in holy places. I listened with attention and sympathy to his stories about himself and about the people he met, those who left a mark on his soul. In gratitude for my attention, he allowed me to use his life story and use it as the basis for the book. Only the name and some events asked to be changed...

For a long time I tried to figure out the plot of the future story, tried to build it, and now a solution was found. Let the characters speak for themselves, but I will adapt to their manner, only occasionally supplementing their speeches with comments from people for whom the Christian way of life has become a calling and ministry - monks and hierarchs of the Church, ordinary believers.

So let’s give the floor to the hero, who sat on a stone bench under an overgrown olive tree that grew near the entrance to the monastery hotel.

He told me about mysterious, incredible events.

I don’t know the day or the hour...

There is no memory of the past;
and those who come after will have no memory of what will happen. ikk. 1, 11

As soon as I woke up, before I could really open my eyes, I smelled smoke. Perhaps it was this smell that woke me up. Somewhere it was burning, but the smoke did not cause a feeling of alarm. Strange, but the smell seemed vaguely familiar to me. They burned something resinous, but not pine needles or juniper.

I should have opened my eyes and looked at what was happening around me, but for some reason I hesitated. Suddenly I heard the sound of leisurely and, as it seemed, cautious steps. They moved away until they became completely silent in the distance. At that moment I felt that the smell that had puzzled me had noticeably weakened, although there was still a hint of smoke.

Finally, I opened my eyelids a little. Twilight enveloped the room, and only a narrow bright strip of sunlight shone in front. I was lying on something hard. Moving my fingers, I felt the curls of fur and guessed that under me was the skin of an unknown animal. I didn't have any clothes on. Only a rough, burlap-like fabric covered me up to my waist.

Having finally opened my eyes, which had difficulty coping with the controlling darkness, I saw a rocky vault hanging over the bed. The walls were the same, apparently formed in the rock by nature itself. There were no windows. A strip of light fell from a single opening, almost completely curtained. In the opposite corner, on a small elevation, another box was installed. At his head, a flickering lamp faintly illuminated the darkened face of an unknown icon. In the center of such a strange dwelling there was a semblance of a hearth made of wild stone. But the fire did not burn in him.

Running my tongue over my dry lips, I felt thirsty. He turned his head and saw a jug and a wooden bowl of water on a flat boulder near the bed. It was not easy to reach it, but after splashing a lot of cold moisture, I finally brought the cup to my mouth and took a sip. The water was bitter, but refreshing: most likely, it was infused with some kind of herbs - I vaguely detected wormwood and mint flavors.

Having quenched my thirst, I decided to carefully examine the room. But trying to get up threw me into confusion - my body immediately responded with severe pain. She captured every cell of the body!

The vault, the walls and the strip of light spun before my eyes, became clouded, and began to dissolve...

A little later, having recovered, I began to reason. What happened? Where am I and how long have I been here? What, after all, is this strange place? What day, month, year is it now?

But there were more questions than answers.

And the worst thing was that I didn’t know the answer to the most important question...

Who am I, exactly?!

Consciousness categorically refused to obey me, to shed light on the chain of events that preceded my awakening. However, I retained the understanding that a stone is exactly a stone, that water is called water, and light is called light.

But not a single event, not a single person, not a single human name remained in my head.

The inactive memory did not want to tell me my name, my age, or my place of birth. A panic attack gripped me, but I suppressed it with an effort of will. “We need to think calmly. Someone put me here. Someone made sure that I did not suffer from cold and thirst, and even looked after me during the period of unconsciousness. This means you need to be patient and wait until he appears again. He won’t abandon the helpless one, after so much trouble, to the mercy of fate...” I reasoned.

Having convinced myself in this simple way and planted a semblance of hope in my heart, I calmed down and again fell into half-asleep.

The logical conclusion turned out to be correct: after some time, my patient wait was rewarded. Soft, unhurried steps were heard, and a fragrant smoke wafted through. Someone’s hand pulled back the curtain at the entrance, and a figure appeared in the bright opening, which I at first (judging by its clothing) took for a woman.

Closing my eyes, I watched through my eyelashes. When the daylight dissolved and my eyes again adjusted to the twilight, I was able to make out a black monastic robe, a gray-streaked beard and long hair sticking out from under the skufia. A monk was approaching me, and the mystery of the smoke that woke me up was instantly revealed - it was incense smoldering in the censer. That's why the smell seemed familiar to me: I think I've already inhaled this aroma, but I don't remember where or when. It seems like a long time ago, in time immemorial...

Having stopped tormenting myself with useless attempts to remember something, I continued to watch the old man enter. He placed the basket he had brought with him at the door, crossed himself at the icon, waved the censer, fumigating the room, and headed towards me. Holding my breath, I closed my eyes. From the sounds coming, it was clear that the monk had picked up and put down the cup from which I was drinking. Then a warm, dry hand lay on my forehead.

Suddenly the elder laughed and said something in an unfamiliar language. I didn’t understand a word, but the meaning of what was said was very clear: “Stop pretending.” My deception was exposed. Then I opened my eyes and tried to fake a smile. In response, he made the sign of the cross over me. But with further communication, the situation was worse: we were overwhelmed by a lot of questions for each other, and we laid them out in a rapid rhythm - each in our own language. Interrupting one another, helping oneself with gestures, but understanding absolutely nothing...

The monk turned out to be wiser: he fell silent and put his palm on my lips, calling me to stop. Putting a finger to his chest, he said:

- Ambrose.

Then his finger approached my chest, and inquiring notes appeared in his eyes. Spreading my arms to the sides and touching my own forehead, I shook my head sadly.

He nodded understandingly.

He went to get the basket left at the entrance and offered me food with gestures. I refused to eat, but still took a couple of sips from the bowl...

The elder watched me carefully. I, in turn, looked sideways at him, trying to understand what kind of person he was. Lively and at the same time calm black eyes were fixed on me, friendly, but without a shadow of a smile. His high, dark forehead was furrowed with deep wrinkles. The long, half-gray hair was slightly curly at the ends, but I would not dare to determine the age of this man. Meanwhile, after waiting for me to quench my thirst, he spoke slowly again, pointing to objects and repeating their names several times.

I soon learned how to say “water”, “crumbs”, “cheese” in his language; I figured out how to negotiate about food, drink and other urgent natural needs. The first lesson with Ambrose tired me beyond words, and the monk noticed it. He stopped our conversation and covered my eyes with a slight movement of his hand. Then he said a short word, which I interpreted as an instruction to sleep, and slowly left.

My weakened body yearned for sleep, and my brain, agitated by everything that had happened, strongly protested. The meeting with the monk did not provide answers to any pressing questions and did not clarify anything.

However, drinking in the cup not only quenched my thirst, but also had a certain calming effect: I soon fell into the life-giving abyss of dreams...

Days dragged on, barely different from each other, passing in a month unknown to me, in an unknown year, in a place about which I still knew absolutely nothing. However, it was not difficult to guess that summer reigned outside, but was it an eternal season in these parts?

Outside my shelter, birds sang, there was a smell of unknown herbs and flowers, occasionally short but strong thunderstorms rumbled, and then the stones at the entrance became wet from raindrops flying inside.

At times I could hear an incessant, measured rumble, as if someone very large and strong was breathing. The sound was vaguely familiar, but my consciousness refused to identify and name the source.

Apart from Ambrose, no one visited my abode.

Our relationship developed strangely: he came, spent the night in a cave, woke up early in the morning, prayed in front of the image, sometimes fumigate our abode with incense, or a mixture of aromatic oils or resins.

And he left.

Returning, the monk brought food in a wicker cloth and water in a clay jug. He continued to treat me with herbs, the infusions of which he prepared right there, building a small fire in the hearth; gave me honey and tart but light wine; He kneaded my muscles for a long time with his thin but strong fingers and rubbed herbal-smelling tinctures into my skin. Then he rubbed me with a hard sponge soaked in fragrant oil.

My strength gradually returned to me, but Ambrose did not allow me to leave the rookery. Frankly, I myself was not very eager to repeat my first attempt to rise. But one day the monk brought clothes - canvas pants and a shirt and folded them at the head of my bed.

Now that I began to feel better, but was not yet ready for an active life, all I could do was think. I stopped tormenting myself with fruitless attempts to remember something, but suddenly a thought came to me that captured me with its surprise: “If I don’t know who I am, then my personality, my “I” is made up of what I know and remember about myself? I don’t know and don’t remember anything now - does that mean I have nothing to regret, no one to miss and nothing to repent of? All gains and losses await me ahead..."

At first, this conclusion seemed like a real blessing - life was starting right now, with a clean slate, anew.

Many people dream about this - but it was given to me!

But then a strange anxiety came over me - no one knows what I left behind the threshold of unconsciousness. Maybe something irreplaceably expensive, valuable, unique?

And now it is irretrievably lost!

What did I do in my former, now lost life? What if I was a famous, respected person, the author of books or inventions, a scientist or an artist? Perhaps I had a family or a girlfriend, close people, and now they don’t know what happened to me, or even consider me dead...

I was saddened, but then I caught myself with one more thought: perhaps I did evil in the past, and my unconsciousness was sent from above for actions committed in my past life? It is possible that I committed a crime, tried to escape, and they are looking for me...

Then everything that happened to me was for the better?

I was lost in a remote, unknown place. No one will give me away here - after all, no one knows who I am.

So what is my unconsciousness? Deliverance from a terrible punishment, from the torments of conscience, or punishment - forced vegetation in the torments of uncertainty?.. Who am I - a happy “baby” starting life anew, or a living dead person who was not buried only because of someone’s kindness?

I needed to talk about all this!

But with whom?

The only possible interlocutor was Ambrose, with whom we literally could not find a common language.

Moreover, Ambrose was a mystery to me. Who is he - a sage who has known all the vanity of life and retired to a cave, wanting to be closer to nature? A simple peasant, a shepherd, who found refuge in monasticism from everyday heavy worries about his daily bread? A sinner who atones for his misdeeds, and maybe even his crimes, away from people? Is he able to understand what is tormenting me?

I didn’t know how to explain myself to Ambrose, how to start a conversation with him and take the conversation beyond the boundaries of everyday everyday chatter. And we didn’t have the words necessary for such a conversation.

SKIT-4

In 2012, the SKIT complex was expanded with a new supercomputer SKIT-4.

SKIT-4

— 12-node cluster on multi-core Intel Xeon E5-2600 processors.

The cluster is based on the latest HP ProLiant Gen8 BladeSystems platform and has the following characteristics:

the cluster consists of 12 nodes based on Intel Xeon E5-2600 central processors with a frequency of 2.6 GHz, has 192 computing cores, 36 NVidia Tesla M2075 accelerators, 768 GB of RAM;
integrated with the general data storage of the cluster complex with a capacity of 100 TB;
data transmission network between Infiniband FDR 56 Gbit/s nodes.

Each node has a real performance of 1 TFlops, 16 physical cores (32 logical in HyperThreading mode), 64 GB of RAM, 3 NVidia Tesla M2075 accelerators.

In general, the cluster has the following performance characteristics:

peak performance 25.6 TFlops;
real performance 10 TFlops.

SKIT-4 is 2 times more powerful than SKIT-3, while it is smaller in size and consumes significantly less electricity - 15 kW versus 60 kW for SKIT-3.

In 2013, upgraded to 28.3/18 TFlops.

Ruin of the monastery

».

The elders are the founders of New Valaam

In other terms (about life on Old Valaam during the Soviet-Finnish War)
We had a very vague concept of airplanes that dropped destructive bombs. One of our naive elders advised cutting long ribbons from ordinary paper and sticking them crosswise window; as if the glass would not burst during explosions.

In 1939, due to the outbreak of the Soviet-Finnish war, the Valaam brethren were evacuated to eastern Finland and there founded the New Valaam Transfiguration Monastery. It is interesting to note that the new monastery was located in the Papinniemi estate in the town of Hainavesi, where an icon of St. Sergius and Herman of Valaam was found in one of the buildings. The brothers brought with them icons from old Valaam, as well as church utensils. After the war, the New Valaam monastery was included in the jurisdiction of the Russian Orthodox Church. And when in 1957 the monastery was transferred to the Archdiocese of Finland, part of the brethren, with the blessing, moved to the Pskov-Pechersky Monastery. There were seven such monks - schema-abbot Luka (Zemskov), abbot Gennady, hieromonk Mikhail (Pitkevich), hieromonk John (in the schema Laurus), monk Boris (Monakhov, in the schema Nikolai), monk Sergius, and monk Gury (Sokolov, in the schema German ).

Hieroschemamonk Michael, before the closure of the Valaam monastery, labored in the Gethsemane monastery, located four kilometers from the monastery. He served the liturgy every day - a prayer book, an ascetic.

Schema-abbot Luka bore the obedience of the host. The pilgrims spoke of him as a very loving person; he met everyone with love, helped, consoled, and had the gift of consolation. He was the spiritual mentor of Father Pavel (Gruzdev). Father Paul gave us the altar Gospel, which we later used during divine services. Maybe he got it from Father Luke...

Schemamonk Nikolai was a great man of prayer. Since childhood, he had sore eyes. When he was at school, one day the children were playing around and pushed him into an empty room, and he saw a huge demon in each window. The boy was very frightened, and from that time on his eyes were damaged. But this was apparently providential, because his inner eyes were open, and much was revealed to him. When a new style began to be introduced on Valaam in the 1920s, Father Nikolai prayed before the icon of the Mother of God, and in a vision he was told that it was impossible to switch to the new style. Father Kensorin, his cell attendant at the Pskov-Pechersk Monastery, said that the elder especially loved night prayer. From 11 o'clock I sat in a chair and prayed all night until 5 o'clock in the morning. He said that the Lord loves night prayer. During prayer, heavenly light illuminated the elder’s cell. A special love and warmth of prayer emanated from him, and this was transmitted to those who were next to him. Father Kensorin said that, living next to the elder, he constantly experienced indescribable joy.

One of Father Kirill’s spiritual children told how he came to Pechory and found these elders. He was amazed at what great ascetics they were, and said: “I had just entered, I was in the corridor, and Father Nikolai was already calling me by name, inviting me in, and what I intended to ask, I already knew in advance - I did not have time to ask the question , as he already answered.” He was already weak then.

These three fathers shone in their feat of prayer back in old Valaam and in the Pskov-Pechersky Monastery. Hieroschemamonk Michael reposed in 1962, schema-abbot Luka in 1968. Schemamonk Nikolai in 1969.

The first monasteries

The first hermitage settlements arose at the same time as the emergence of Christianity as a new religion; they were the first settlements of monks. The first Christian ascetics often chose remote, deserted areas to live in, so that worldly affairs and concerns would not become an obstacle to selfless service to God.

Skete of St. Anne on Mount Athos

The first Christians were often persecuted, so services had to be held in secret churches, and the monks and clergy themselves lived in remote places. The spread of the hermitage movement is closely related to the emergence of hermitage.

Important! The concept of “skete” comes from the name of the Skete hermitage. It was the first monasteries that became the prototype of modern monasteries

They formed a way of monastic life, which later became the basis of the way of life of any monastery. Now monasteries and monasteries have some differences. For example, monks living in a hermitage take additional vows. These include a vow of seclusion, strict fasting, and an enhanced prayer rule.

It was the first monasteries that became the prototype of modern monasteries. They formed a way of monastic life, which later became the basis of the way of life of any monastery. Now monasteries and monasteries have some differences. For example, monks living in a hermitage take additional vows. These include a vow of seclusion, strict fasting, and an enhanced prayer rule.

What is a monastery

The meaning of the word skete appeared after the 5th century, when Christians persecuted by pagan authorities retired to the Skete desert.

People who renounced earthly goods and completely devoted themselves to serving God often went to remote places and lived there. What are monasteries today? These are settlements of monks leading an ascetic lifestyle. They are subordinate to monasteries; they themselves do not have such status or are located far from churches, in solitude.

Usually 1-5 people live in a monastery. Everyone has their own cell, common property and joint farming. Even if they are located next to the monastery, they have their own separate temple, often a small chapel. Their life is subject to their own rules, more rigid and strict than in the monastery.

SKIT-2

SKIT-2

— 32-node cluster on Intel Itanium2 microprocessors.

Technical characteristics of the SKIT-2 cluster

Peak cluster performance is 360 Gflops.

Real performance: 280 Gflops.

Processor type: single-core 64-bit Intel Itanium2 (clock frequency: 1.4 GHz, cache: 3 MB, power consumption: 135 W, number of processors per cluster node: 2).

The node's RAM is 2 GB.

The number of processor cores in the node is 2.

Data storage system - RAID5 type, global file system with a total capacity of 20 TB.

The total power consumption is 20 kVA from a 380 V network.

Networks - high-speed SCI network (channel capacity 350 MB/s), Gigabit Ethernet network (channel capacity up to 1000 Mbit/s).

How did monasteries appear in music?

Ten years after the emergence of rap and hip-hop, namely in 1989, a New York group called De La Soul recorded a new album in which there were some verbal hints between the compositions. They could be humorous or consisted of dialogue between the band members, and some were simply a description or review of the subsequent song. All these leads and inter-song inserts were recorded in the studio in the process of preparing the album for release. It was a kind of experiment that the members of the hip-hop team did, and they were right. Such screensavers between songs are called skits. This innovation immediately affected the popularity of the released album in general and interest in De La Soul in particular. The idea of the producer, who proposed introducing humorous monologues and dialogues between the performers between songs, was appreciated and very soon every self-respecting rapper used this technique in his music album.

Once, in an interview with a popular American radio station, one of the lead singers of the New York hip-hop trio De La Soul, Calvin Mercer, said that a skete is such a fun event that does not need to be rehearsed at all, its feature is spontaneity. The group could have used this technique earlier, but due to indecision and unwillingness to take risks, the team members constantly postponed this idea. The team thought that fans would perceive the monasteries as childish and turn away from their idols. All fears were unfounded, because the best proof of success and universal recognition is an attempt to imitate the founder, using his idea in your own endeavors. Nowadays it’s a rare rap album without skits.

Divine Providence

One day the monk Moses, the spiritual child of Elder Athanasius, went to Moscow on some necessary business. It was in winter. He did not pass Optina, he turned here, and just at that time Bishop Philaret was here. The abbot, Abbot Daniel, introduced him to the young hermit. The Bishop immediately started talking about the monastery and invited Father Moses to talk about this matter with the elder and the brethren.

Until some time, Father Moses did not at all think of changing his solitary residence, but during a meeting with the Optina schema-monk Father Vassian, in his own words, “he was somewhat shaken from his foundation.” Father Moses said that the idea of relocating to the cover of the Optina Pustyn appeared not so long ago in their forest. It was an amazing coincidence that clearly showed that it was from God.

And now, being attracted by the favor of the monk-loving archpastor and the attention of the abbot of Optina Monastery, Daniel, although he agreed to carry out their general advice, he could not completely decide to follow it without a meeting and advice with his elders and brethren. Returning to his solitude, Father Moses handed Elder Athanasius a letter to him from His Grace Philaret with the following content:

«Reverend Father Athanasius, beloved brother in the Lord!

Your brother, and my son in spirit, Schemamonk Vassian,

-
he wrote,
-
he informed me that you have a desire to choose for yourself and with the brethren who are unanimous in your mind a secluded place near the Vvedenskaya Optina Pustyn for the most convenient completion of the feats of monastic life.
The same was confirmed by Father Moses, who was here on his way to Moscow. I consider this desire of yours to be the mercy of God to my unworthiness; I am ready to accept you and other desert dwellers, whom you please to take with you, with all my love. I allow you to choose for yourself in the monastery dachas any place you wish for a silent and hermitic life, following the example of the ancient holy desert fathers. Cells will be made for you as soon as you express your consent. You will be completely free from monastic obediences; I assure you with a pastoral word that I will use all my care to put you to rest. Loving monastic life from my youth, with all my soul, I will find true joy in spiritual conversation with you. Calling on you the blessing of God, and praying to the Lord Jesus Christ, may He fulfill your good desire, with my true reverence for you and brotherly love, I have the joy of being... Your Reverence, most zealous servant and Godmolet, Filaret Bishop of Kaluga.

1820. December 15 days,

Optina monastery.

R.S. And the current rector, Father Abbot Daniel, will be very glad at your coming. He is a very kind, prudent and monastic-loving person. You will love him

».

At a general council, the Roslavl hermits decided to accept the invitation of the Kaluga Eminence, about which Father Afanasy wrote to Bishop Philaret on April 1, 1821:

«When God deigns to lay the foundation of a monastery and bring it to perfection, it is desirable not to cause any displeasure to the monastery, so that there is mutual support and a spiritual union of love is observed; and for this there are two main means: 1) so that the monastery, if possible, would have a special content through God-loving souls, without causing pressure on the monastery about needs, and do what we can ourselves, such as: planting garden vegetables and handicrafts, what anyone can do from time to time out of despondency, trusting above all in Providence that He will not deprive him of the necessary food; when there is an excess of something, give it to the monastery, and bear the deficiency, as much as possible, with patience. 2) it is necessary to prevent general silence from entering the monastery by worldly persons motivated by curiosity, otherwise it is impossible to have silence; The brethren should come from the monastery when necessary with the blessing of the superior on Saturday or Sunday, and for the rest of the five days they would remain in complete silence from everyone.

At such an institution, and especially at your Archpastoral mercy, we hope to enjoy the hermit life, which, when our brother Father Moses decisively takes the step of his brothers and the elder, then with love I will follow them; I just confess, Your Eminence, to my weakness, that I cannot accommodate the hieromonastic position and the leadership position, but I agree to be on an equal footing with the monastics

».

The Eminence answered this:

“I was spiritually glad that the Lord Jesus Christ put into your heart the good thought of bringing you and your brethren to the Optina monastery. At your request, I entrusted Father Abbot Daniel to allocate a decent and very convenient place for monastery life in the monastery apiary and allowed the zealous benefactor, the merchant Bryuzgin, to build cells. When you and your brethren arrive to us, then we will formally establish rules for skete life according to your thoughts and the spirit of the holy desert dwellers. Your silence will be protected both from the brethren of the monastery and from the worldly people.”

After this, with the blessing of Elder Athanasius, the hermits, fathers Moses, Anthony, Hilary, Savvaty, and with them the novice Ivan, appeared in Kaluga to see the Right Reverend. Then they came to Optina, and when Abbot Daniel showed them the place that the Bishop had chosen for the Skete, they really liked it. Half a mile from the monastery, all around there is an old forest, a powerful pine forest, inhabited only by birds and animals.

Without wasting time, Father Moses and the abbot drew up a plan for the future of Skete. Father Moses went to Kaluga, and the Right Reverend put the following resolution on this plan:

“1821 June 17th day. May the Lord God bless the construction of the Skete according to this design and help us to complete it with His grace.”

At the same time, the bishop honored the abbot with a letter dated June 18, 1821, in which he wrote:
“For the construction of the Skete, the desert dwellers presented me with a plan, which I signed and approved. I ask you to humbly give them a place according to their and our election; May the Lord bless them to begin doing good and pleasing to Him; let them labor in clearing the place. If the materials are ready, then I bless the construction with both hands, first the cell, and then other things necessary. At the beginning of the Dormition Lent, I will be fasting with you for a whole week. It would be nice for me if they were built before that time.

Before deciding on the complete rules of life, I ask you to do now:

1) prohibit the brethren from entering without your permission and not at the appointed time;

2) the female sex is completely prohibited from entering there;

3) to allow other worldly people no other way than with the consent of their elder;

4) do not refuse everything where you can help them build a monastery without burdening them;

5) strictly forbid cutting down any forest near this Skete, so that it will be closed forever.”

Work has begun. The forest resounded with the vigorous sound of construction!

Current state

The place where the Komarovsky monastery stood is located 20 kilometers from the city of Semenov, Nizhny Novgorod region, on the right bank of a stream flowing into the Linda River, 2 kilometers from the village of Elfimovo. Currently you can get there by shuttle bus.

From the former monastery, only the cemetery of the former residents of the village of Komarovo has survived, as well as separate graves and tombs of monks and nuns, which are preserved by the Old Believers:

Tomb of Manefa the Old
(southern part of the cemetery): surrounded by a metal fence, the inscriptions on the stone tomb are difficult to read, the tomb itself is surrounded by a concrete platform and decorated with carvings; There is a wooden cross on the eastern side of the grave.
Skete Cemetery
: about 15 graves with poorly preserved crosses and golbets.
The grave of Manefa the Last has been preserved - a wooden cross has been erected with the tablet “ Mother of Manefa.
Mind. in 1934. "
Tomb of Jonah Snub-Nosed
: only the old cross has survived.

Komarovsky Skete is an object of pilgrimage among Old Believers of the Nizhny Novgorod region. The graves of Manefa the Old and Jonah Snub-Nosed are especially revered by them.

The study of the Komarovsky monastery, along with other Kerzhenets monasteries, is carried out by the Nizhny Novgorod Institute of Manuscript and Early Printed Books, created in 1992 with the support of Academician D. S. Likhachev.

Notes

Sirotkin S.V.
Oral Kerzhen Synodik // Old Believers in Russia (XVII-XIX centuries). - M, 1999. - P. 290-300.
Tourist route “Land of monasteries and holy graves” // Old Believer. - 2008. - No. 43.
↑
Melnikov P.I. In the forests
//Collected works in eight volumes, M., 1976, T. 2, P. 316.
↑
↑ Baidin V.I. Who are you, Jonah Snubnosy? // Yearbook of the Scientific Research Institute of the Republic of Kazakhstan, USU. 1994. Ekaterinburg, 1995. pp. 32-47
John, hieroschemamonk.
The spirit of wisdom of some schismatic rumors. - M, 1841. - P. 42.
↑ Melnikov P.I. Decree. composition. T. 2, p. 324
Melnikov P.I. Decree. composition. T. 2, p. 323
Utkin D.N. My life, my adventure and my memories // Materials. Manuscript, beginning XX century Stored in the library of Nizhny Novgorod State University, inv. No. 933818
About the work of P. I. Melnikov - see Eremin M. P. I. Melnikov (Andrei Pechersky): an essay on life and creativity
// Melnikov P. I. Collected works in eight volumes, M., 1976, Vol. 1. pp. 3-52

The fate of Elder Moses

During the Great Lent of 1822, Bishop Philaret came to “his Skete” for the first time. At that time, the first cells had already been erected and a house church was built for the bishop's visit in the name of the Cathedral of St. John the Baptist of the Lord.

To Father Moses’ request to be tonsured into the schema, the bishop responded with a strict refusal, since he intended him to be the monastery commander, and then the abbot of the monastery. Afterwards, the bishop invited Father Moses to accept the priesthood. But he, wanting to remain a simple monk, refused for a long time, but had to give in when he heard from the bishop: “If you do not agree, then I will sue you at the Last Judgment of the Lord.”

On December 22, 1822, Father Moses was ordained by the Bishop as a hierodeacon, and on the 25th as a hieromonk. At the same time, Bishop Philaret appointed him head of the monastery and confessor of the skete and the monastery. Thus, the elder began to be in charge of the entire spiritual life of the monastery (the abbot remained an administrator).

His Eminence Filaret was not mistaken in his choice. Under Abbot Moses, Optina became a real school for Russian monasticism. The monastery blossomed with such high morality that “every boy novice here was like an elder,” wrote Sergei Nilus. “I saw there, in the full sense of the word, earthly angels and heavenly inhabitants. What exemplary decorum, obedience, patience, humility, meekness, humility was this!

In Dahl's dictionary

hermitage m. hermitage, a common monastery of hermits, fraternal, solitary cohabitation in the wilderness, with separate cells. Schhismatic monasteries are called monasteries; they were built quietly, gradually, and consist of good, separate huts, many chambers, with passages, exits in all directions, with hiding places, attics, closets and living underground, also often connected to each other underground; these are dens of debauchery and dens of vagabonds. (Skeet, Greek, but adapted to the verb to wander). hermit, -nitsa, hermit, hermit, hermit-dweller, inhabitant, -nitsa of the monastery; | this is the general name for secret schismatic hermits. The husband is jealous, the priest is mocking, the father-in-law is angry - I’ll go to the monastery! In the hermitages, and in the same vanities. Hermitage, related to a monastery, building, monastery. Pitched huts. Skete, belonging to a skete. and characteristic of them. Hermitage life, hermit life. Skete lands. Skitnic, -chesky, hermitage. Hermit customs. Hermitage brotherhood. To be a hermit, a hermit, a desert dweller. The wandering of schismatics is begging and servitude.

Destinies of God

Revival of the Valaam monastery.
1989 In the spring of 1988, “perestroika” began in the USSR, articles appeared in the press “about the Russian Church as the guardian of folk culture and spirituality.”
In the communist country, it was allowed to begin preparations for the celebration of the 1000th anniversary of the Baptism of Rus'. – Where are now those first monks who came to Valaam in 1989–1990, how did their lives turn out?
– I don’t know about everyone... From the first brethren on Valaam, Father Photius and Father Abraham (former novice Valentin) remained.

Hieromonk Photius was a tonsure monk of the Lavra, in the Lavra he was an assistant housekeeper, in Danilov he was a caretaker of the patriarchal chambers, and when they arrived in Valaam, he was a dean, he served. From Danilov, the two of us went to Valaam. When we were in poverty without an abbot, he went to the Lavra and asked Father Kirill to send us an abbot. Active, economic, ascetic, worker. On Valaam, through the diligence of Father Photius, they began to plant vegetable gardens - he knew how to do it. After some time, he was sent to the Priozerskoye Compound (70 km west of Lake Ladoga). He headed the metochion, gathered the brethren, built another temple, and built churches in different places - in Plodovoy, in Kuznechny... Now he is the abbot, the head of the Priozersky metochion. They have a strict charter, they have a farm.

Hieromonk Abraham (then still a novice Valentin) was an assistant housekeeper. He took monastic vows with a name in honor of Abraham of Rostov. Subsequently, he was at the Sortavala courtyard - on the northern shore of Ladoga, on the border with Finland (there is a church in honor of St. Nicholas). Then he was the abbot, the head of the Sortavala metochion.

Hieromonk Jacob did a lot for the discovery of Valaam, he picked up the brethren and inspired them. He organized us - but he himself did not go with the first brethren - there was no blessing. He arrived later, in May 1990, and was appointed housekeeper. Now he is asceticizing near Moscow... He worked hard to restore the monastery. Friendly, sociable, cheerful...

Hieromonk Theophanes is from Chuvashia; he was appointed treasurer on Valaam. Then he lived at the Gethsemane monastery, working there in solitude, in prayer. Very hardworking, humble, had the gift of reasoning. In communicating with the brethren, he was attentive, careful, and knew how to speak in such a way as not to offend or condemn anyone. Subsequently he was sent to Jerusalem, where he was the confessor of the Gornensky Monastery. The sisters loved him because he always tried to help everyone, no matter what, and carried out selfless work. Then he fell ill with pneumonia and died from it. He was buried in the cemetery of the Gornensky Monastery in Jerusalem.

Schema-abbot Varachiel (former novice Vadim, Vissarion in monasticism) was the charter director and regent for the first years - the entire service was on him. He studied at the St. Petersburg Seminary, did not graduate from the Academy and went to Valaam, because he was attracted by a solitary life and feat. He was the son of a military man - he had a military streak, he got up early, fasted strictly, and labored. Then he became the head of the All Saints Skete. I visited him at the monastery and stayed with him for several days. Services at the All Saints Skete were only on Saturday and Sunday, and Father Barachiel read the services every day in his cell. He read dynamically, quickly - it was good to pray with him. He subsequently fell ill and had problems with his vision. At one time he lived in a courtyard in St. Petersburg, and then went to the Konevsky Nativity of the Mother of God Monastery (Konevets is an island southwest of Valaam, not far from the mainland, founded by the Monk Arseny Konevsky). He lives at the Kazan monastery on Konevets with a novice and bears the obedience of his confessor. They serve there together, singing in a Byzantine melody. Only on Saturday and Sunday do the brethren come to the monastery for services...

Monk Leonid has already died. At first he was a choir singer in the choir, and he and I baked prosphora - in an ordinary stove in the oven, at night, because there was only one stove - we cooked food during the day, and baked prosphora at night. Dutiful, obedient, loved solitude, prayer, remained in prayer until the end of his life and rested with prayer on his lips. I constantly read the Ancient Patericon. He lived in a cold cell in the attic - he did not heat, but was content with the warmth that came from below. He ate only buckwheat - either for the sake of heroism, or that was his diet. In his cell he had only a cassock, cassock, boots, the New Testament, the Psalter and the Ancient Patericon. He labored zealously, fasted, and his health began to deteriorate and he began to have severe headaches. He took monastic tonsure with the name in honor of the Monk Leonid of Ust-Nedum. When his health deteriorated, he was transferred to Priozersk. The monastery commander, Father Photius, assigned him to live with a local old woman who looked after him. She said that while Father Leonid was in good health, he prayed without rest - so earnestly, he read the Jesus Prayer, akathists, canons. And when he felt bad, he lay for days. Then he returned to Valaam - in 1994 or 1995. Once I was talking to him, and he told me: “I’m already going through ordeals on earth,” without complaining, he simply opened up. His prayer was incessant. He said: “I love all the brethren, I pray for everyone.” When a monk reaches such a state, this indicates that he has learned to live correctly in the hostel, that the hostel life has benefited him. And then the Lord gave him unceasing heartfelt prayer.

And there are examples when the brethren are engaged in prayer, but they are self-willed, do not listen to anyone, there are no authorities: I myself know, I read the holy fathers, I am my own confessor, and elder, and abbot. This is a wrong arrangement. But the monk Leonid had humble obedience, and he reached such a high state. He fell in love with the Jesus Prayer and set it as the goal of his life... He rested in prayer. When he returned to Valaam, he was placed on the Farm. Opposite the Farm is the Smolensky monastery, then Konevsky. On Sundays he went to services at the monastery. And now we didn’t see him at the service. And from Ferma to the monastery it’s three or four kilometers, you have to walk along the Moscow Bay, along lakes, on ice. Maybe he went to the All Saints Skete this Sunday... We looked for him for three days and finally found him closer to the All Saints Skete - he fell into the wormwood. They found gloves left on the ice at a depth of three meters... When they lifted him up, his face was calm and his fingers were folded to make the sign of the cross. When the funeral service took place, he was so bright, and it was easy to pray for him. The brothers experienced such joy; it was felt that he had passed from earth to heaven.

Current state

Tomb of Manefa the Old
(southern part of the cemetery): surrounded by a metal fence, the inscriptions on the stone tomb are difficult to read, the tomb itself is surrounded by a concrete platform and decorated with carvings; There is a wooden cross on the eastern side of the grave.
Skete Cemetery
: about 15 graves with poorly preserved crosses and golbets.
The grave of Manefa the Last has been preserved - a wooden cross has been erected with the tablet “ Mother of Manefa.
Mind. in 1934. "
Tomb of Jonah Snub-Nosed
: only the old cross has survived.

Komarovsky Skete is an object of pilgrimage among Old Believers of the Nizhny Novgorod region. The graves of Manefa the Old and Jonah Snub-Nosed are especially revered by them.

Notes

Sirotkin S.V.
Oral Kerzhen Synodik // Old Believers in Russia (XVII-XIX centuries). - M, 1999. - P. 290-300.
Tourist route “Land of monasteries and holy graves” // Old Believer. - 2008. - No. 43.
↑
Melnikov P.I. In the forests
//Collected works in eight volumes, M., 1976, T. 2, P. 316.
↑
↑ Baidin V.I. Who are you, Jonah Snubnosy? // Yearbook of the Scientific Research Institute of the Republic of Kazakhstan, USU. 1994. Ekaterinburg, 1995. pp. 32-47
John, hieroschemamonk.
The spirit of wisdom of some schismatic rumors. - M, 1841. - P. 42.
↑ Melnikov P.I. Decree. composition. T. 2, p. 324
Melnikov P.I. Decree. composition. T. 2, p. 323
Utkin D.N. My life, my adventure and my memories // Materials. Manuscript, beginning XX century Stored in the library of Nizhny Novgorod State University, inv. No. 933818
About the work of P. I. Melnikov - see Eremin M. P. I. Melnikov (Andrei Pechersky): an essay on life and creativity
// Melnikov P. I. Collected works in eight volumes, M., 1976, Vol. 1. pp. 3-52

SKIT-1

SKIT-1

— 24-node cluster on Intel Xeon microprocessors.

Technical characteristics of the SKIT-1 cluster

Peak cluster performance is 255 Gflops.

Real performance: 189 Gflops.

Processor type - single-core 32-bit Intel Xeon (clock frequency - 2.67 GHz, cache - 512 KB, power consumption 60-100 W, number of processors in a cluster node - 2).

The number of processor cores in the node is 2.

The node's RAM is 2 GB.

Data storage system - serves all clusters, RAID5 type, global file system with a total capacity of 20 TB.

The total power consumption is 8 kVA from a 380 V network.

Networks - high-speed InfiniBand network (channel capacity 800 MB/s), Gigabit Ethernet network (channel capacity up to 1000 Mbit/s).

Background, or a slight digression from the topic

To begin with, it’s worth plunging into history and telling about everything in order. Hip-hop as a certain musical movement and dance direction originated in the Bronx (America). Its founders were visiting African Americans from Jamaica. The rap genre appeared a few years later and was at first a kind of offshoot of hip-hop, although it was significantly different from its predecessor. Many admirers and fans are still arguing, not wanting to divide the genres into two independent elements, considering them complementary to each other. Others prove the opposite, giving reasons and arguments in favor of the difference in styles. It is worth noting that both genres have been on the musical Olympus for almost 50 years. It was a short excursion into the past - history. What is a skit in rap and hip-hop, read below.

Who can help record a funny and catchy skit?

If at first a skit was a spontaneously recorded short track, now almost every rap and hip-hop artist thinks through the lines down to the smallest detail. Sometimes even the soloist, together with the members of the musical group, turn to professionals who are fluent in the spoken comedy genre for help. Most often these are representatives of stand-up comedy. They are the ones who help make the skit funny, giving it some zest and, of course, meaning, because stand-up is biting, accusatory jokes, and rap and hip-hop are the harsh truth of life. The famous American rapper 50 Cent and Snoop Dogg admitted that they sometimes turned to popular stand-up comedians loved by millions for excellent skits.

SKIT-4

In 2012, the SKIT complex was expanded with a new supercomputer SKIT-4.

SKIT-4

— 12-node cluster on multi-core Intel Xeon E5-2600 processors.

The cluster is based on the latest HP ProLiant Gen8 BladeSystems platform and has the following characteristics:

the cluster consists of 12 nodes based on Intel Xeon E5-2600 central processors with a frequency of 2.6 GHz, has 192 computing cores, 36 NVidia Tesla M2075 accelerators, 768 GB of RAM;
integrated with the general data storage of the cluster complex with a capacity of 100 TB;
data transmission network between Infiniband FDR 56 Gbit/s nodes.

Each node has a real performance of 1 TFlops, 16 physical cores (32 logical in HyperThreading mode), 64 GB of RAM, 3 NVidia Tesla M2075 accelerators.

In general, the cluster has the following performance characteristics:

peak performance 25.6 TFlops;
real performance 10 TFlops.

SKIT-4 is 2 times more powerful than SKIT-3, while it is smaller in size and consumes significantly less electricity - 15 kW versus 60 kW for SKIT-3.

In 2013, upgraded to 28.3/18 TFlops.

Komarovsky Monastery in literature

The monastery became one of the settings for P. I. Melnikov’s novels “ In the Woods”

"(—) and "
On the mountains
" (—).
The action of the novel takes place in a difficult time for the Old Believers: between the founding of the Belokrinitsky Old Believer Metropolis (1846) and the destruction of the Kerzhenets monasteries in -1854. Pechersky, who was directly involved in the destruction of the Kerzhenets monasteries, conveyed in his novels the mood of their inhabitants of that time.

The novels describe the Old Believer Council, held in the Komarovsky monastery on the initiative of Manefa Nova to resolve the issue of annexing the Kerzhenets inhabitants to the Belokrinitsky Archdiocese, describe the pilgrimages of nuns to revered nearby shrines, and also describe in detail the life and services (including many spiritual songs of the Old Believers) and the morals of the Trans-Volga Old Believers of the mid-19th century.

Lead them all to the Kingdom of Heaven!

Archimandrite Leonid (Kavelin), the author of a historical description of the Optina Hermitage and St. John the Baptist Skete, writes about the further participation of Bishop Philaret in the life of the Skete: “the unforgettable Kaluga Archpastor His Grace Philaret (Blessed Metropolitan of Kiev), after the founding of the skete in 1821, held a cheese party here almost every year week or first week of Lent; why did he come easily, without any retinue, surprising and comforting all the hermits with his exemplary simplicity, accessibility and most zealous feat of prayer. The abbot of the monastery is then the abbot of the monastery, Fr. Moses replaced his cell attendant, considering it an honor to serve his Archpastor in his undemanding and uncomplicated needs...

Expressing constant absentee attention to the Skete, during the subsequent life of his life (after leaving the Kaluga See), the Right Reverend personally visited it twice. So, in 1837, on the 17th day of June, traveling from St. Petersburg to Kyiv, where he had just been appointed metropolitan, he arrived in Optina Pustyn. The next morning, the distinguished guest arrived at the Skete, which had been built with his blessing. Having served the Liturgy, he deigned to go around the entire Skete, and, stopping in front of the church, taught the brethren from the words of the fathers with humility, which he touchingly showed to the one who came to him before mass with congratulations to the Kozelsky city head, Karlin: “The Metropolitan is in the monastery, and here, in the Skete, “I’m just a monk,” the archpastor said meekly...”

Another time, Skeet was honored to see the unforgettable culprit of his existence in his fence in 1842 on May 20.

“From the monastic transport on the Zhizdra River, he deigned to walk and was met by the Abbot and the cathedral brethren in vestments at the gates of the entrance tower (which divides the building of the stone hotel into two halves). From here, along the stairs leading to the mountain, he ascended the holy gates and entered the cathedral church, while singing the stichera: “Today the grace of the Holy Spirit has gathered us together.” After the litany and many years, he deigned to bless all the brothers in a row. Moreover, without a doubt, seeing with what reverence and love the monastic council sought to accept his Archpastoral blessing, the Most Reverend Vladyka, turning to the upcoming Abbot, said: “Father Moses! Lead them all to the Kingdom of Heaven, and do not leave a single one behind.” On this occasion, His Eminence Philaret concluded his fatherly conversation with the sad news that this was the last time he was visiting the Skete.”

Until the end of his days, the archpastor did not leave his beloved brainchild, maintaining close communication with the father abbot and the brethren. A circle of liturgical books sent by Metropolitan Philaret as a gift was kept in the Skete. Some with his own inscription, in 1857, two months before his death. So, this was the last - a visible sign of his fatherly attention to his beloved Skete, which the Bishop, even far from it, often remembered, calling in conversations “my Skete”.

Today, remembering the monk-loving saint, the brethren of the monastery with special love and gratitude offer their prayers to him, remembering that it was through the works of Metropolitan Philaret (Amphiteatrov), who became, perhaps, the most prominent organizer and patron in the history of Optina Hermitage, that the true flowering of the famous Optina eldership began .

Saint Philaret died on December 21, 1857. The discovery of his venerable relics is celebrated on October 10, the same day as the memory of St. Ambrose of Optina.

Material prepared by Maria Andreeva

*Cit. by: Erast (Vytropsky), Hierom. Decree op. “Historical description of the Kozelskaya Optina Hermitage and the Forerunner Skete (Kaluga province)”, 2000;
*Cit. by: Juvenaly (Polovtsev), archbishop. Decree op. “Biography of the rector of the Kozelskaya Vvedenskaya Optina Hermitage, Archimandrite Moses”;
*Cit. by: Ephraim (Kitsai), bishop. Decree op. “Metropolitan Filart of Kiev (Amphitheaters) his life and pastoral ministry”;
*Cit. by: Lazar (Afanasyev), monk. Decree op. “Helitown of old age. Optina Patericon against the background of the history of the monastery";
*Cit. by: Leonid (Kavelin), archimandrite. Decree op. “Historical description of the Kozelskaya Vvedenskaya Optina Hermitage” (1847).

January 2, 2021