<strong>Road</strong> <strong>to</strong> <strong>Emmaus</strong> Vol. VIII, <strong>No</strong>. 2 (#29)THE ANGELS OF AKUNrudimentary explanation of the faith, and reposed before he could return.When Fr. John arrived in 1828 he was <strong>to</strong>ld of a series of miraculous eventsthat had sustained the faith of these local Christians, which he reported first<strong>to</strong> his archbishop, Michael of Irkutsk 2 , and later in a less formal retelling <strong>to</strong>the Holy Synod. 3 Here begins his report <strong>to</strong> the Synod:In April 1828, during Great Lent, I went for thefirst time <strong>to</strong> the island of Akun 4 <strong>to</strong> visit theAleuts. Approaching the island, I saw them allstanding on the beach, dressed as if for a celebration,and when I stepped ashore, they joyfullyrushed <strong>to</strong> greet me. When I asked why they wereso festively dressed, they answered, “Because weknew that you had set out and would arrive <strong>to</strong>day,we, in great joy, have come down <strong>to</strong> the shore <strong>to</strong>meet you.” “Who <strong>to</strong>ld you that I would come<strong>to</strong>day, and how do you know that I am Fr. John?” “Our shaman (sorcerer),old Ivan Smirennikov, <strong>to</strong>ld us, and described you just as we see you now.”I found this rather strange and as<strong>to</strong>nishing, but I didn’t give their wordsmuch attention and set about instructing them on how <strong>to</strong> prepare for HolyCommunion. The old shaman, <strong>to</strong>o, came <strong>to</strong> me, expressing his desire <strong>to</strong> preparefor Communion. He attended the services very diligently, but I still didnot give him any special attention, and after serving him the Holy Mysteries,let him go. However, <strong>to</strong> my great surprise, after taking Holy Communion, hewent <strong>to</strong> his <strong>to</strong>ion [chief] and expressed his dissatisfaction with me because Ihadn’t asked him at confession why the Aleuts call him a shaman. He foundit very unpleasant <strong>to</strong> be called “shaman” by his own people, whereas in facthe was not. The <strong>to</strong>ion informed me of old Smirennikov’s discontent, and Iimmediately sent for him, that we might clarify the situation.2 Archbishop Michael II (Byrudov) of Irkutsk. Consecrated archbishop on 22 August 1826, reposed 5 June1830.3 There are several versions of this incident by Fr. John: the letter written in June, 1828, <strong>to</strong> ArchbishopMichael of Irkutsk, a Tobolsk copy of which was translated in<strong>to</strong> English by Lydia T. Black; a later and lessformal report <strong>to</strong> the Synod (quoted at length in the present article) and possibly delivered verbally on hisvisit <strong>to</strong> St. Petersburg in 1839; and a version of the letter <strong>to</strong> the archbishop quoted in Barsukov’s Life (seebelow), identical <strong>to</strong> the Tobolsk copy translated by L. T. Black but with small additions that do not appearin other copies. These additions are noted in this article’s footnotes.4 According <strong>to</strong> Fr. John’s diary, he arrived on Akun on 12 April (Julian Calendar) 1828, leaving on 24 April.His talk with Smirennikov was on the evening of 23 April.22Those I had sent for him were still on the way when they metSmirennikov coming <strong>to</strong>wards them. He said, “I know that the priest FatherJohn is calling me, and I am coming <strong>to</strong> him.” I began <strong>to</strong> question him indetail about his life, and when I asked if he could read, he answered that,although he could not, he knew the prayers and the Gospels. I then askedhim <strong>to</strong> explain how he knew me, how he had been able <strong>to</strong> describe myappearance <strong>to</strong> his people, and how he had learned that on a certain day Iwas <strong>to</strong> come <strong>to</strong> teach them <strong>to</strong> pray. The old man answered that two friendshad <strong>to</strong>ld him about it. “Who are these two friends of yours?” I asked. “Theyare white people,” the old man replied. “They also <strong>to</strong>ld me that in the futureyou will send your family home by the coast, and you yourself shall sail bywater <strong>to</strong> the great man (the Tsar) and speak with him. 5 ” “Where are thesefriends of yours, the white people, and what are they like?” I asked him.“They live nearby in the mountains and they visit me every day.” “Andwhen did they first come <strong>to</strong> you?” In reply, he <strong>to</strong>ld me a wonderful s<strong>to</strong>ry.Soon after he was baptized by Hieromonk Makary, there appeared <strong>to</strong>him, unseen by anyone else, first one spirit, and then a second, in human5 Ten years later, in 1838, Fr. John did indeed send his family home across the Bering Sea, up the coast <strong>to</strong>Okhotsk, then overland <strong>to</strong> Irkutsk. In <strong>No</strong>vember of 1838 <strong>to</strong> June 1839, Fr. John himself embarked on a voyagehalf-way around the world, sailing from Sitka <strong>to</strong> St. Petersburg around the Cape of Good Hope on theRussian ship Nicholas I, in order <strong>to</strong> report directly <strong>to</strong> the Synod and the Russian government about conditionsin Russian Alaska. After the sudden death of his wife Catherine, Fr. John made arrangements for hischildren in Irkutsk, and the following year <strong>to</strong>ok monastic vows with the name Innocent. It was asArchimandrite Innocent that he was granted an audience with Tsar Nicholas I (as Smirennikov had prophesied),and at the Tsar’s expressed wish was consecrated bishop.23
THE ANGELS OF AKUNform, white-faced and clothed in white garments that, according <strong>to</strong> hisdescription, looked like deacon’s vestments trimmed with rose-coloredbands. They <strong>to</strong>ld him that God had sent them <strong>to</strong> instruct, teach, and protecthim. For thirty years, they had appeared <strong>to</strong> him almost daily in the daytimeor late afternoon, but never at night. They instructed him in Christianteaching and in the mysteries of the Faith; also, they rendered him help inillnesses, and at his request, others (though rarely) 6 . They always responded<strong>to</strong> his appeals saying, “We will ask God and if He gives his blessing, wewill fulfill this.” Sometimes they informed him of what was happening inother places; very seldom they <strong>to</strong>ld him the future, and always with theremark, “If God wills <strong>to</strong> disclose it,” meaning that they did this not throughtheir own power, but by the power of God Almighty.Although the teaching of these spirits seemed <strong>to</strong> be the doctrine of theOrthodox Church, I, knowing that the demons also believe and tremble,wondered if this wasn’t a shrewd and subtle trap of the evil one, and askedhim how the spirits taught him <strong>to</strong> pray – <strong>to</strong> themselves or <strong>to</strong> God, and howthey taught him <strong>to</strong> live with others. He replied that they taught him <strong>to</strong> praywith the spirit and the heart and sometimes prayed with him for a longtime. They taught him <strong>to</strong> practice all of the Christian virtues (which hedescribed <strong>to</strong> me in detail), and that above all, they advised <strong>to</strong> observe faithfulnessand purity, both within and outside of marriage. Moreover, theytaught him virtuous behavior and rituals, such as how <strong>to</strong> make the sign ofthe Cross, that we should never begin <strong>to</strong> do anything without asking God’sblessing, that we should not eat early in the morning, that many familiesshould not live <strong>to</strong>gether, and the like. 7Then I asked if they had appeared <strong>to</strong> him that same day afterCommunion, and if they had <strong>to</strong>ld him <strong>to</strong> heed what I said. He answeredthat they had appeared both after confession and after Communion, sayingthat he should not tell the sins he had already confessed <strong>to</strong> anyone else,that right after Communion he should not eat foods rich in fat, and that heshould attend <strong>to</strong> my teaching. They had even appeared <strong>to</strong> him that day onthe way <strong>to</strong> me and <strong>to</strong>ld him why I was calling him, and that he should tellme everything without fear because nothing bad would befall him.7 In Barsukov’s version is added, “… not <strong>to</strong> eat fish and animals that have just been killed and are still warmand not <strong>to</strong> eat some birds and animal-plants [zoophytes, such as jellyfish and sea anemones –ed.] at all, etc.”6 In an almost identical version of the letter, published in Barsukov’s Life, four years after St. Innocent’srepose, the angels rendered assistance “in case of illness or extreme lack of food.”Alaskan Native graveyard, Ouainkie (Spruce Island), Alaska.25
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