2. Vilna

The ancient city of Vilna (today Vilnius, capital of Lithuania) in the first half of the 20th century was a bone of contention between Poles and Lithuanians, each claiming it for their own. In fact the situation was more complex than that. In the 14-18th centuries the city was the capital of the Grand Duchy of Lithuania, a multi-ethnic state, the two largest groups being Belarusians and Lithuanians. The official language was Belarusian. It was in Vilna that the first Belarusian printer Francis Skaryna produced in 1522 his famous prayer book for laymen, Malaia podorozhnaia knizhka. It was there that in 1588 the publishing House of the Mamonich brothers produced Statut Velikoho Kniazhstva Litovskoho, a code of civil and criminal law far in advance of the legal systems of other European countries. After a period of decline under Russians, in the early 20th century Vilna became the centre of the Belarusian National revival. Between the two world wars the city belonged to Poland, but, despite many difficulties, Belarusian national and cultural life flourished there. In particular there was a Belarusian High School, the only one in Western Belarus after the Polish authorities closed the Belarusian schools in other cities. Vilna University, founded in the 16th century, had many Belarusian students. The many and various Belarusian institutions included the National Committee, Scientific Society, Institute of Economics and Culture, the Francis Skaryna Printing Press, the famous choir of Ryhor Shyrma, a bookshop, the Ivan Lutskevich Museum, numerous Belarusian newspapers and periodicals which were confiscated or closed by the Polish authorities  with boring regularity.

In September 1935 five Druia clerics began their theological studies at Vilna University. They all lodged at their own house of studies, or College as it was called, which had been acquired by Druia the previous year. Father George Kashyra was appointed the superior of the house; he had finished his studies only a few months earlier and was ordained priest on 19 June 1935. The appointment of a new and inexperienced priest to such an important post shows the difficulties Druia was experiencing because of Harbin. Of the three Druia clerics who graduated in 1935, only Kashyra, who studied in Vilna, remained. The other two, Casimir Nailovich and Thomas Padziava, studied in Rome and were despatched to Harbin almost immediately after completion of their studies.

The bulk of the money for the purchase of the house of studies in Vilna seems to have come from the sale of a diamond necklace which Princess Magdalena Radzivill had donated in 1917 for the purpose of establishing a Belarusian Greek-Catholic college in Rome. One of the priests entrusted with this task was Father Fabian Abrantovich. In 1924 he went to Petrograd as diplomatic courier, recovered the necklace which had been safely hidden there all that time, and brought it back with him to Poland. There he sold it for 15000 US dollars, a considerable sum at that time. The greater part of this sum he lent for five years to Bishop Zygmunt Lozinski who needed money for building a seminary in Pinsk, and with the rest he bought a house in Navahradak. In 1927 Abrantovich made a will bequeathing the whole sum and the house to the Marian Fathers in Druia, which he had joined the previous year. The fact that they were not his to give did not appear to worry unduly all those concerned. In the meantime the facts became known to other persons who laid claim to the necklace, and Abrantovich was forced to write to Princess Radzivill who at that time was living in Germany, explaining to her what had happened and asking whether he had done right in handing over the proceeds from the sale of the necklace to Druia. In her answer  of 17 March 1927 Princess Radzivill said that the gift was intended "exclusively in favour of Belarus, in particular for the Greek-Catholic Church. To use it for any other purpose would be clearly the appropriation of somebody else's (i.e. Greek Catholic, Belarusian) property. The dream of that person (i.e. the benefactress) was the foundation of a Uniate College in Rome". Princess Radzivill knew Abrantovich and had obviously trusted him. It must have beeen therefore something of a shock for her when four years later, in 1931, she learned that her wishes had been completely ignored. In the correspondence that ensued between her and Buchys she demanded that the money should be either returned to her or be used according to the original intention. Buchys cynically thanked her "for such a generous gift to our humble Congregation", and tried to convince her that everything was done in strict accordance with the Constitutions of the Marian Fathers and Canon Law. He advised her not to insist on her demand which "may only expose you to unnecesary legal expenses, because the duty of the General Council (of Marian Fathers – A.N.) and mine is to comply with the legal norms, obligatory in the Catholic Church, and that is what I am doing". The answer of the Princess was terse and short: "I don't know Canon Law, but in my life I have seen many swindlers, whom a clever Jewish lawyer saved from prison with the help of texts from the Code which he twisted in all sorts of ways. For me and for many persons, whom I told of the behaviour of Fathers Abrantovich and Tsikota, this affair, seen in the light of the Seventh Commandment, is completely clear. In general any action which requires long and subtle explanations to prove its innocence, is suspect. Honest people don't need eloquent arguments".

On 13 November 1931 Buchys wrote to Abrantovich in Harbin: "With the sale of the house in Navahradak there may be difficulties. Princess Magdalena Radzivill demands the return of all that she gave to the Reverend Father (i.e. Abrantovich – A.N.), maintaining that the donation has not been used for the purpose for which it was destined".

It is hard to say whether in the political circumstances of the time Princess Radzivill's  dream of having a Belarusian college in Rome had any chance of becoming a reality. What can be said with certainty is that Abrantovich, Tsikota and Buchys made it impossible. The "mystery of the diamond necklace" remains a blot on the memory of those priests[14].

Incidentally in her answer to Abrantovich's first letter in 1927, Princess Radzivill wrote: "I am pleased to learn that this affair has at last taken a happy turn... I warmly commend the whole business to Saint Joseph... I consider the Rome foundation to be most useful". Thirty years later, in 1957, Sipovich in his life of Abrantovich summarises these words in the following manner: "The Princess (Radzivill) confirmed that the gift was given for the benefit of Belarus, in particular for the Greek Catholic Church, and that it was her dream to see the Belarusian Uniate College in Rome established. She was satisfied with the information, given by Abrantovich, and commended the whole affair to the protection of Saint Joseph". Then he goes on: "From what has been said above one can see with what sort of persons Father Abrantovich had the dealings and with what courage and honesty he defended them. It also  explains where the Druia monastery got the means for its restoration, establishing of the novitiate, high school etc."[15]. Thus loyalty to the Marian Congregation won at the expense of truth...

The young clerics who came to Vilna in 1935 and had had nothing to do with the diamond necklace affair were: Ceslaus Sipovich, Felix Zhurnia, Anthony Tsviachkouski, Anthony Padziava and Casimir Aniskowicz, a Pole. There was also a sixth young man, the lay brother Joseph Gaidziel, a talented musician who enrolled in the School of Organists. They were joined the following year by Casimir Sarul, and in 1937 by three more, namely the latter's brother Boniface, Francis Apiachonak and Uladyslau Iashuk.

All the Druia clerics took courses in Philosophy and Theology at the university. They also attended additional courses in Latin, Liturgy and Liturgical chant, Oriental Theology etc. at the local diocesan seminary.

Early in 1936 the students decided to keep a chronicle. Tsviachkouski was entrusted with the task of official chronicler, but Sipovich soon took over from him.

The chronicle is a precious record of everyday life in a small community of young men training for the priesthood. Some events may seem insignificant, but nonetheless they help to give a realistic picture of this life. Thus e.g. on 6 March 1936 Father Superior bought for clerics (or, as they were called, brothers) Felix Zhurnia and Ceslaus Sipovich new hats at seven Polish zlotys  each. The chronicler adds: "The future will tell whether those two are worthy of such an expense". Again, on March 16 "Brothers Sipovich and Aniskowicz missed Latin class, because they were hauling potatoes out of the cellar which was flooded", while on May 29 "Brother Padziava was supposed to have exams in Church Art, but Prof. Puciata, who is known for his unpunctuality, did not turn up". There was great excitement on 17 January 1937, caused by the solemn opening of the ice rink, made by students themselves, in their back garden. Apparently, however, the rink was not very good because of "its small size and uneven surface".

Some entries in the chronicle reflect the general political atmosphere in Poland of that time. Thus on 7 March 1937, while clerics Aniskowicz and Zhurnia were buying something in a Jewish shop, a Polish captain asked their identity and then complained to the Seminary authorities that the clerics were supporting Jewish business. The chronicler adds: "The 'endeks' (i.e. Polish national democrats – A.N.) are boycotting the Jews".

The arrival of five young clerics did not remain unnoticed by the Belarusian community in Vilna. Already in their first year they had several visitors. One of them was Adam Stankievich, priest, scholar, author of some twenty books, among them pioneering works such as Rodnaia mova u sviatyniakh  (The native language in the churches) and Khrystsijanstva i bielaruski narod (Christianity and the Belarusian People). He was one of the founders of the Belarusian Christian democratic movement and regular contributor to its paper Krynica  (Bielaruskaia krynica  from 1925) until Jalbrzykowski's ban in 1928. In 1922 Stankievich, with the permission of Bishop Matulevich, was elected to the Polish Parliament. Early in 1925 the final vote on the Concordat, or treaty, between the Vatican and Polish State took place. The document contained clauses which discriminated against Belarusians and other ethnic groups. Stankievich, out of respect for the Holy Father, did not want to vote openly against the treaty. On the other hand in conscience he could not vote for the treaty which he considered unjust  to his people. Consequently he absented himself from the session during which the crucial vote took place. His absence was noticed and he was called to account for his behaviour by the Papal Nuncio... In 1928 Stankievich founded the paper, Chryscijanskaja dumka  (Christian Thought) which appeared regularly until the outbreak of war in 1939. He was its editor almost to the end of 1937. As a religious publication it required the approval of the ecclesiatical authorities. In 1937 the Polish authorities closed Belaruskaja krynica.. Towards the end that year Chryscijanskaja dumka  began to appear under a new editor, a layman Victor Iermalkovich, at that time still a student, a close associate of Father Stankievich. He was later replaced by Iazep Pazniak, the former editor of Bielaruskaia krynica. With the lay editor the paper no longer required the ecclesiastical approval and was able to publish articles on a wider range of subjects than before. Stankievich's name appeared in the paper as "publisher", but there was no doubt in anybody's mind who the real editor was. This could not have pleased Jalbrzykowski, but, remembering the fiasco with Bielaruskaja Krynica, he refrained from banning Chrysccijanskaja dumka. Incidentally the change in character of the paper was noticed by readers. Anthony Tsviachkouski, a former Marian cleric, wrote about it to his friend Ceslaus Sipovich who was then already in Rome. Sipovich answered him on 28 July 1939: "No one denies that Chryscijanskaja dumka  is openly becoming a national political paper; but the more fools those who deny us the proper sustenance (i.e. the Polish authorities who closed Bielaruskaja krynica) given to us by God, the Creator of mother nature. Where is there today a Polish paper which is not political?"

Still earlier, Stankievich had found a way round another of Jalbrzykowski's obstacles. When the latter refused to give ecclesiastical approval for certain religious books, Stankievich asked Metropolitan Andrew Sheptytsky, the Ukrainian Greek Catholic Archbishop of L'viv, who readily gave all necessary permissions. To avoid accusations that Sheptytsky was interfering in the affairs of another diocese, the place of publication of these books was given as L'viv as well as Vilna.

For many years Stankievich taught Religion and Latin in the Vilna Belarusian High School. There, he and his friend, the Belarusian Orthodox priest Father Alexander Koush, fought together for the souls of young Belarusians, defending them from the influences of materialism and communism. In this fight Stankevich was, according to the testimony of Koush, "as firm as a rock"[16]. He was generally known as a great friend and protector of young people who came to him for help and advice.

By all accounts Stankievich was a strong and attractive personality, the result of a harmonious blend of faith and love of one's country. Secure in his convictions, he respected those who differed from him, knowing that their views were as dear to them as his to him. He was highly respected by Orthodox Belarusians. The Vilna Orthodox seminary was in the same building as the Belarusian High School. The Orthodox priest V. H. who was a student there in the1920s, in his tribute to Father Stankievich on the occasion of the latter's 25th anniversary of the  priestlhood wrote that he was "not only a teacher of the Doctrine of Christ, but also a leader in the field of native culture and education, a man whom both Catholics and Orthodox may follow. If there were more such Catholic priests, then  there would be no enmity among Belarusians: Catholics and Orthodox would have common leaders, and would not keep apart from one another"[17].

Another frequent guest at the Marian college was Father Kazimier Kulak, the parish priest of Landvarova near Vilna. He held a doctor's degree from the Pontifical Oriental Institute in Rome. On his return from studies, Archbishop Jalbrzykowski suggested that he should take up the Byzantine rite on condition that he would use in his work the Russian, and not the Belarusian, language, which would ensure that he would be shunned by Belarusians. Kulak refused. Eventually he was accepted by Bishop Zygmunt Lozinski in Pinsk where, among other things, he taught Comparative Theology in the local seminary and was in charge of the Byzantine rite parishes in the diocese. He was also responsible for the organisation of the first three Pinsk Union Conferences (in 1930, 31 and 32). When in 1932 after the death of Lozinski the atmosphere changed, there was no longer any place for Kulak in Pinsk. Disillusioned, he returned to his Vilna diocese. The Belarusian Marian clerics often enjoyed his warm hospitality, while their Superior was asked to help in parish work.

Among the lay guests who visited the Marian college in its first year there were Jan Shutovich, editor of the quarterly Kalossie  dedicated to literature and problems of Belarusian culture, and Dr Joseph Maletski, a former pupil of Druia high school. The most interesting visitor was Anton Lutskievich, politician, literary critic and custodian of the Belarusian museum named in honour of his brother Ivan. In 1906 brothers Lutskievich had started the famous Belarusian paper Nasha Niva  which  gave its name to the whole period of Belarusian national and cultural revival. Anton also translated the New Testament into Belarusian and presented an autographed copy of it to Marian clerics when he visited them on 29 May 1936.

On 15 May 1936 the clerics paid a visit to Father Uladyslau Talochka, arguably the most informed priest in Vilna, who corresponded with many well known persons in Europe, especially those engaged in the field of Christian Unity. A talented journalist, he wrote in Belarusian periodicals, but mainly in the Polish press on religious and Belarusian subjects. He took the clerics to visit the church of the Basilian sisters and the Belarusian Museum, where they were greeted by Anton Lutskievich who showed them round. They also made the acquaintance of another literary critic, Uladzimier Samoila.

There were, however, limits to the external contacts which the superior, Father Kashyra, would allow. He was reluctant to give permission for clerics to attend any Belarusian public religious or cultural events; and even refused Father Stankievich's invitation on 6 June 1936 to take part in the consecration of the monument on the grave of the Belarusian priest Constantine Stepovich, better known as the poet Kazimier Svaiak, on the tenth anniversary of his death.

But things were about to change. On 19 June 1936 there was a double celebration in the Marian college in Vilna: the anniversary of the priestly ordination of Father Kashyra and the return from Harbin of Father Joseph Hermanovich. The chronicle notes that on this occasion Ceslaus Sipovich made an impromptu speech of welcome.

Father Hermanovich had gone to Harbin in obedience to the orders of his superiors, or, more exactly, Buchys. Obviously he would have preferred to remain in Belarus. Soon after his arrival there he fell ill. It seems to have been a nervous disease, coming from the feeling, perhaps unconscious, that he was not where he should be. When Tsikota became Superior General in 1933, he could have ordered him back, but, despite Fr Hermanovich's continuous pleas, kept postponing his decision. Eventually, on 15 April 1935 Father Stankievich wrote an indignant letter to Tsikota, telling him to stop the nightmare of wasting Hermanovich's talent and health. Whether this letter helped, no one can say. However, towards the end of 1935 Hermanovich left Harbin and China for home, travelling via Rome, where he stayed a few months.

In Vilna Hermanovich was appointed Superior of the Marian college in place of Kashyra. Bishop Sipovich remembered the two years that followed as one of the happiest periods in his life.

After three years in exile Father Hermanovich threw himself headlong into the work among his own people. The Marian college in Vilna became a lively place. Apart from Fathers Stankievich (who often came for a rest in their garden) and Kulak, other frequent visitors were Fathers Boryk, Laposhka and Jan Siemashkievich, better known as the poet Janka Bylina. Among the laymen there were the famous Belarusian tenor Mikhas Zabeida-Sumicki; Dr Stanislaus Hrynkievich, the translator of Thomas a Kempis's Imitation of Christ; Dr Leusha; the editor of Bielaruskaja krynica  Joseph Pazniak; the law student Victor Iermalkovich (former pupil of Druia); the ethnographer Marian Pietsiukievich; the close associate of Fr Stankievich and conductor of the church choir Adolf Klimovich; the medical student Peter Gaidel (former pupil at Druia) and many others. Sometimes special events took place in the college, such as a dulcimer (tsymbaly) concert by the folk musician Alexander Matusevich from Halshany (the birthplace of Fr Hermanovich) on 7 Nov.1936. Among the visitors there were not only Belarusians. On 13 Oct. 1936 Father Hermanovich was visited by Jan Urban, a Polish Jesuit who was editor of the journal Oriens  dedicated to the problems of Christian Unity. He invited Fr. Hermanovich to contribute to the Belarusian Greek Catholic journal Da zluchennia (For Union), edited by the Belarusian Jesuit Father Anthony Niemantsevich. Unfortunately this journal soon ceasedpublication under the pressure from the Polish authorities. Another interesting visitor was the dean of the theological faculty of Vilna University, Father Ignacy Swirski, an authority on Orthodox Moral Theology.

Father Hermanovich also busied himself with pastoral work, helping parish priests in celebrating mass, hearing confessions and conducting retreats. Father Stankievich coopted him to the editorial board of Chryscijanskaja dumka. Articles and poems by Father Hermanovich appeared regularly in that paper.

Unlike other major ethnical groups, – Lithuanians, Germans and even Russians, – the Belarusians in Vilna had no church of their own. Even Matulewicz, who was generally sympathetic to the Belarusian cause, did not dare to give them their own church because of the strength of Polish opposition. The Lithuanians, with whom Stankievich had friendly relations, lent him the use of their church of Saint Nicholas to celebrate Mass for Belarusians on Sundays and great feasts. It was there that Father Hermanovich led a retreat for Belarusians in Lent 1937. He also allowed his clerics to attend the Belarusian Mass.

The Marian clerics together with their Superior also took part in the life of the Belarusian community, attending public lectures and major events such as the "Day of Belarusian Culture" on 16 December 1936, where the chief speaker was Father Stankievich. When Tsikota in Rome heard about it, he was not pleased. On 2 March 1937 he wrote to Hermanovich: "I beg you not to allow the clerics to take part in events such as the Day of Culture or something similar. For them it (i.e. the life in Vilna) should be extension of their novitiate, and they must know it. Please do not forget also the circumstances in which you live. You must also take care that they have the Holy Mass on Sundays in their own place and do not go out to other churches". Father Hermanovich's writing activity likewise did not meet with Tsikota's approval. On 14 May he wrote: "It is painful for me to remind you not for the first time of the Constitutions (of the Marian Congregation – A.N.), but it is my duty to do so... Do you think that your talent will perish if you use it after having obtained the necessary permission and submitted (your works) to the appropriate censorship...?"

The reaction of Father Hermanovich is not known, but on 16 May, i.e. two months after Tsikota's first letter, he and all Marian clerics were present at ta concert organised by the Union of Belarusian Students.

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