and as to the widows and orphan girls, a system of life allotments was adopted, the lands to be given up if the holders married or took the veil. All this, however, was but an introduction to the feast, and the 'Hundred Chapters' bear no trace of these labours. In this assembly, in which the Church predominated, the anxieties filling men’s minds were of a quite different order. Ivachka Peresviétov's programme had been put aside or reduced to a minimum, the scope of which was probably not even understood, but that of the wonder-workers of Valaam remained upon the scene. The reform claimed by the Niéstiajatiéli had still to be dealt with.
In this matter Ivan seemed disposed, at first, to give proofs of a more lively originating power. He certainly was influenced by Nil Sorski's disciples. Artemi, the declared enemy of the Iosiflianié, and soon to be appointed Prior of the Troïtsa, was allowed to present the Sovereign with a memorandum which boldly demanded the secularization of the monastic properties. So, at least, we are led to think by a letter from the monk which has come down to our own times. Among the members of the sobor was Kassiane, Bishop of Riazan, supposed author of a vigorous denunciation of the corruption of thought and morals rampant in both orders of the clergy. Isolated though she was, Russia was not entirely untouched by the revolutionary currents which were convulsing the Western world of that period. But the Metropolitan Macarius, a worthy pupil of his alma-mater, the monastery of Volok-Lamski, spoke, not less vigorously, against the radical proposals. In a famous epistle, which has been guessed to be a reply to some new law proposed by the young Tsar, he appealed to the example of the Greek Emperors, the Russian Sovereigns, and even the Tartar Khans, who had all shown equal respect for Church property. The Iosoflianié had a huge majority in the sobor. And Ivan gave in again, agreed to present the question in a very modified form, and contented himself with calling the assembly's attention to the faulty administration of the monastic properties, and to the monks' excessive greed.
In theory, the sobor pronounced for the suppression of these abuses, and ended, though not without sharp resistance, by accepting some practical measures to that end—the restitution of freehold lands (vottchiny) ceded to the monasteries by boïars without the Sovereign's consent, and a similar restitution of all lands of every kind illegally acquired by the Church; the annulling of all gifts to the Church during Ivan's minority; the monasteries to be forbidden to acquire the patrimonial estates of the ancient appanaged Princes, and the clergy in general to be forbidden to acquire vottchiny without the
