Kitabı oku: «Free Russia», sayfa 3

CHAPTER V.
RELIGIOUS LIFE

A friend is one day driving me from house to house in Archangel, making calls, when we observe from time to time a smart officer going into courtyards.

"This man appears to be dogging our steps."

"Ha!" laughs my friend; "that fellow is an officer of police."

"Why is he following us?"

"He is not following us; he is going his rounds; he is warning the owners of all good houses that four candles must be lighted in each front window to-night at eight o'clock."

"Four candles! For what?"

"The Emperor. You know it is his angel's day; you will see the streets all lighted – by police suggestion – at the proper time."

"Surely the police have no need to interfere. The Emperor is popular; and who can forget that this is St. Alexander's Day?"

"There you are wrong; our people hardly know the court at all. You see these shops are open, yon stalls are crowded, that mill is working, as they would be on the commonest day in all the year. A mujik cares but little for kings and queens; he only knows his own angel – his peculiar saint. If you would test his reverence, ask him to make a coat, repair a tarantass, or fetch in wood, on his angel's day. He would rather die at your feet than sully such a day with work. In fact, a mujik is not a courtier – he is only a religious man."

My friend is right in the main, though his illustration takes me as a stranger by surprise.

The first impulse in a Russian heart is duty to God. It is an impulse of observance and respect; at once moral and ceremonial; an impulse with an inner force and an outer form; present in all ranks of society, and in all situations of life; in an army on the march, in a crowd at a country fair, in a lecture-room full of students; showing itself in a princess dancing at a ball, in a huckster writing at his desk, in a peasant tugging at his cart, in a burglar rioting on his spoil.

This duty adorns the land with fane and altar, even as it touches the individual man with penitential grace. Every village must have its shrine, as every child must have his guardian angel and baptismal cross. The towns are rich in churches and convents, just as the citizens are rich in spiritual gifts. I counted twenty spires in Kargopol, a city of two thousand souls. Moscow is said to have four hundred and thirty churches and chapels; Kief, in proportion to her people, is no less rich. All public events are celebrated by the building of a church. In Kief, St. Andrew's Church commemorates the visit of an apostle; St. Mary's, the introduction of Christianity In Moscow, St. Vassili's commemorates the conquest of Kazan; the Donskoi Convent, Fedor's victory over the Crim Tartars; St. Saviour's, the expulsion of Napoleon. In Petersburg, St. Alexander's commemorates the first victory won by Russians over Swedes; St. Isaac's, the birth of Peter the Great; Our Lady of Kazan's, the triumphs of Russian arms against the Persian, Turk, and Frank. Where we should build a bridge, the Russians raise a house of God: so that their political and social history is brightly written in their sacred piles.

By night and day, from his cradle to his grave, a Russian lives, as it were, with God; giving up to His service an amount of time and money which no one ever dreams of giving in the West. Like his Arabian brother, the Slavonian is a religious being; and the gulf which separates such men from the Saxon and the Gaul is broader than a reader who has never seen an Eastern town will readily picture to his mind.

An Oriental is a man of prayer. He seems to live for heaven and not for earth; and even in his commonest acts, he pays respect to what he holds to be a celestial law. One hand is clean, the other unclean. One cup is lawful, another cup is unlawful. If he rises from his couch a prayer is on his lips; if he sits down to rest a blessing is in his heart. When he buys and when he sells, when he eats and when he drinks, he remembers that the Holy One is nigh. If poor in purse, he may be rich in grace; his cabin a sanctuary, his craft a service, his daily life an act of prayer.

Enter into a Russian shed – you find a chapel. Every room in that shed is sanctified; for in every room there is a sacred image, a domestic altar, and a household god. The inmate steps into that room with reverence; standing for a moment at the threshold, baring his head, crossing himself, and uttering a saintly verse. Once in the house, he feels himself in the Presence, and every act of his life is dedicated to Him in whom we live and move. "Slava Bogu" – Glory to God – is a phrase forever on his lips; not as a phrase only, to be uttered in a light vein, as a formal act, but with an inward bending and confession of the soul. He fasts very much, and pays a respect beyond our measure to sacred places and to sacred things. He thinks day and night of his angel; and payments are made by him at church for prayers to be addressed in his name to that guardian spirit. He finds a divine enjoyment in the sound of cloister-bells, a foretaste of heaven in kneeling near the bones of saints. The charm of his life is a profound conviction of his own unworthiness in the sight of God, and no mere pride of rank ever robs him of the hope that some one higher in virtue than himself will prove his advocate at the throne of grace. He feels a rapture, strange to a Frank, in the cadence of a psalm, and the taste of consecrated bread is to him a fearful joy. Such things are to him not only things of life and death, but of the everlasting life and the ever-present death.

The church is with a Russian early and late. A child is hardly considered as born into the world, until he has been blessed by the pope and made by him a "servant of God."

As the child begins, so he goes on. The cross which he receives in baptism – which he receives in his cradle, and carries to his grave – is but a sign. Religion goes with him to his school, his play-ground, and his workshop. Every act of his life must begin with supplication and end with thanks. A school has a set of prayers for daily use; with forms to be used on commencing a term, on parting for holidays, on engaging a new teacher, on opening a fresh course. It is the same with boys who work in the mill and on the farm. Every one has his office to recite and his fast to keep. The fasting is severe; and more than half the days in a Russian year are days of fasting and humiliation. During the seven weeks before Easter, no flesh, no fish, no milk, no eggs, no butter, can be touched. For five or six weeks before St. Peter's Day, and for six weeks before Christmas Day, no flesh, no milk, no eggs, no butter, can be used. For fifteen days in August, a fast of great severity is held in honor of the Virgin's death. A man must fast on every Wednesday and Friday throughout the year, eating nothing save fish. Besides keeping these public fasts, a man should fast the whole week before making his confession and receiving his sacrament; abstaining from every dainty, from sugar, cigarettes, and every thing cooked with fire.

On the eve of Epiphany – the day for blessing the water – no one is suffered to eat or drink until the blessing has been given, about four o'clock, when the consecrated water may be sipped and dinner must be eaten with a joyful heart. To fetch away the water, people carry into church their pots and pans, their jacks and urns; each peasant with a taper in his hand, which he lights at the holy fire, and afterwards burns before his angel until it dies.

Every new house in which a man lives, every new shop which he opens for trade, must be blessed. A man who moves from one lodging to another must have his second lodging purified by religious rites. Ten or twelve times a year, the parish priest, attended by his reader and his deacon, enters into every house in his district, sprinkles the rooms with holy water, cleanses them with prayer, and signs them with the cross.

In his marriage, on his dying bed, the Church is with a Russ even more than at his birth and baptism. Marriage, held to be a sacrament, and poetically called a man's coronation, is a long and intricate affair, consisting of many offices, most of them perfect in symbolism as they are lovely in art. Prayers are recited, rings exchanged, and blessings invoked; after which the ceremony is performed; an actual circling of the brows with a golden rim. "Ivan, servant of God," cries the pope, as he puts the circlet on his brows, "is crowned with Nadia, handmaid of God." The bride is crowned with Ivan, servant of God.

Some people wear their bridal crowns for a week, then put them back into the sacristy, and obtain a blessing in exchange. Religion touches the lowliest life with a passing ornament. The bride is always a queen, the groom is always a king, on their wedding-day.

A man's angel is with him early and late; a spirit with whom he dares not trifle; one whom he can never deceive. He puts a picture of this angel in his bedroom, over the pillow on which he sleeps. A light should burn before that picture day and night. The angel has to be propitiated by prayers, recited by a consecrated priest. His day must be strictly kept, and no work done, except works of charity, from dawn to dusk. A feast must be spread, the family and kindred called under one roof, presents made to domestics, and alms dispensed to the poor. On his angel's day a man must not only go to church, but buy from the priests some consecrated loaves, which he must give to servants, visitors, and guests. On that day he should send for his parish priest, who will bring his gospel and cross, and say a prayer to the angel, for which he must be paid a fee according to your means. A child receives his angel's name in baptism, and this angelic name he can never change. A peasant who was tried in the district court of Moscow on a charge of having forged a passport and changed his name, in order to pass for another man, replied that such a thing could not be done. "How," he asked in wonder, "could I change my name? I should lose my angel. I only forged my place of birth."

So closely have religious passions passed into social life, that civil rights are made to depend in no slight degree on the performance of religious duties. Every man is supposed to attend a weekly mass, and to confess his sins, and take a sacrament once a year. A man who neglects these offices forfeits his civil rights; unless, as sometimes happens in the best of cities, he can persuade his pope to give him a certificate of his exemplary attendance in the parish church!

CHAPTER VI.
PILGRIMS

Next to his religious energy, the mastering passion of a Russ is the untamable craving of his heart for a wandering life.

All Slavonic tribes are more or less fond of roving to and fro; of peddling, and tramping, and seeing the world; of living, as it were, in tents, as the patriarchs lived; but the propensity to ramble from place to place is keener in the Russ than it is in the Bohemian and the Serb.

A while ago the whole of these Slavonic tribes were still nomadic; a people of herdsmen, driving their flocks from plain to plain, in search of grass and water; camping either in tents of skin, or in frames of wood not much more solid than tents of skin; carrying with them their wives and children, their weapons of war, and their household gods. They chased the wild game of their country, and when the wild game failed them, they ate their flocks. Some few among them tilled the soil, but only in a crude and fitful way – as an Adonan tends his patch of desert, as a Pawnee trifles with his stretch of plain; for the Slavonic husbandman was nearly as wild a wanderer as the driver of kine and goats. His fields were so vast, his kin so scattered, that the soil which he cropped was of no more value to him than the water he crossed, the air he breathed. He never dreamt of occupying his piece of ground after it had ceased to yield him, in the unbought bounty of nature, his easy harvest of oats and rye.

Some trace of these wandering habits may still be found, especially in the pilgrim bands.

These pilgrim bands are not a rabble of children and women, gay and empty folk, like those you meet when the vintage is gathered in Sicily and the south of France; mummers who take to the pilgrim's staff in wantonness of heart, and end a week of devotion by a feast in the auberge and a dance under the plaintain leaves. At best that French or Sicilian rabble is but a spent tradition and a decaying force. But these Northern pilgrims are grave and sad in their doings, even as the North is grave and sad. You never hear them laugh; you rarely see them smile; their movements are sedate; the only radiance on their life is the light of prayer and praise. Seeing these worshippers in many places and at many times – before the tomb of Sergie near Moscow, and before the manger at Bethlehem, I have everywhere found them the same, in reverence, in humility, in steadfastness of soul. One of these lowly Russ surprised me on the Jordan at Bethabara; and only yesterday I helped his brother to cross the Dvina on his march from Solovetsk. The first pilgrim had visited the tombs of Palestine, from Nazareth to Marsaba; the second, after toiling through a thousand miles of road and river to Solovetsk, is now on his way to the shrines at Kief. As my horses rattled down the Dvina bluffs I saw this humble pilgrim on his knees, his little pack laid by, and his forehead bent upon the ground in prayer. He was waiting at the ford for some one to come by – some one who could pay the boatman, and would give him a passage on the raft. The day had not yet dawned; the wind came up the river in gusts and chills; yet the face of that lowly man was good to see; a soft and tender countenance, shining with an inward light, and glad with unearthly peace. The world was not much with him, if one might judge from his sackcloth garb, his broken jar, his crust of black bread; but one could not help thinking, as he bowed in thanks, that it might be well for some of us who wear fine linen and dine off dainty food to be even as that poor pilgrim was.

This pilgrimage to the tombs and shrines of Russian saints, so far from being a holiday adventure, made when the year is spent and the season of labor past, is to the pilgrim a thing of life and death. He has degrees. A pilgrim perfect in his calling will go from shrine to shrine for several years. If God is good to him, he will strive, after making the round of his native shrines, to reach the valley of Nazareth, and the heights of Bethlehem and Zion. Some hundreds of these Russian pilgrims annually achieve this highest effort of the Christian life on earth; making their peace with heaven by kissing the stones in front of the Redeemer's tomb. Of course the poorer and weaker man can never expect to reach this point of grace; but his native soil is holy. Russia is a land of saints; and his map is dotted with sacred tombs, to which it is better for him to toil than rest at home in his sloth and sin.

These pilgrims go on foot, in bands of fifty or sixty persons, men, women, children, each with a staff in his hand, a water-bottle hanging from his belt; edifying the country as they march along, kneeling at the wayside chapel, and singing their canticles by day and night. The children whine a plaintive little song, of which the burden runs:

 
"Fatherkins and motherkins,
Give us bread to eat;"
 

and this appeal of the children is always heard, since all poor people fancy that the knock of a pilgrim at their window may be that of an angel, and will bring them luck.

A part – a very large part – of these rovers are simple tramps, who make a trade of piety; carrying about with them relics and rags which they vend at high rates to servant-girls and superstitious crones.

A man who in other days would have followed his sheep and kine, now seeks a wild sort of freedom as a pilgrim, hugging himself on his immunity from tax and rent, from wife and brat; migrating from province to province; a beggar, an impostor, and a tramp; tickled by the greeting of young and old as he passes their door, "Whither, oh friend, is the Lord leading thee?" Sooner or later such a man falls in with a band of pilgrims, which he finds it his good to join. The Russian Autolycus slings a water-bottle at his belt, and his female companion limps along the forest road on her wooden staff. You meet them on every track; you find them in the yard of every house. They creep in at back-doors, and have an assortment of articles for sale, which are often as precious in the eyes of a mistress as in those of her maid; a bit of rock from Nazareth, a drop of water from Jordan, a thread from the seamless coat, a chip of the genuine cross. These are the bolder spirits: but thousands of such vagrants roam about the country, telling crowds of gapers what they have seen in some holy place, where miracles are daily performed by the bones of saints. They show you a cross from Troitsa; they give you a morsel of consecrated bread from St. George. They can describe to you the defense of Solovetsk, and tell you of the incorruptible corpses of Pechersk.

These are the impostors – rank and racy impostors – yet some of these men and women who pass you on the roads are pious and devoted souls, wandering about the earth in search of what they fancy is a higher good. A few may be rich; but riches are dust in the eyes of God; and in seeking after His glory they dare not trust to an arm of flesh. Equally with his meekest brother, the rich pilgrim must take his staff, and march on foot, joining his brethren in their devotions and confessions, in their matins and their evening song.

Most of these pilgrim bands have to beg their crust of black bread, their sup of sour quass, from people as poor as themselves in money and almost as rich in the gifts of faith. Like the hadji going to Mecca, a pilgrim coming to Archangel, on his way to the shrines, is a holy man, with something of the character of a pope. The peasant, who thinks the crossing of his door-step by the stranger brings him blessings, not only lodges him by night, but helps him on the road by day. A pilgrim is a sacred being in rustic eyes. If his elder would let him go, he would join the band; but if he may not wend in person, he will go in spirit, to the shrine. A prayer shall be said in his name by the monks, and he will send his last kopeck in payment for that prayer by the hand of this ragged pilgrim, confident that the fellow would rather die than abuse his trust.

The men who escape from Siberian mines put on the pilgrim frock and seize the pilgrim staff. Thus robed and armed, a man may get from Perm to Archangel with little risk, even though his flesh may be burnt and his papers forged. Pietrowski has told the story of his flight, and many such tales may be heard on the Dvina praams.

A peasant living in a village near Archangel killed his father in a quarrel, but in such a way that he was not suspected of the crime; and he would never have been brought to justice had not Vanka, a friend and neighbor, been a witness of the deed. Now Vanka was weak and superstitious, and every day as he passed the image of his angel in the street, he felt an inner yearning to tell what he had seen. The murderer, watching him day and night, observed that he prayed very much, and crossed himself very often, as though he were deeply troubled in his mind. On asking what ailed him, he heard to his alarm that Vanka could neither eat nor sleep while that terrible secret lay upon his soul. But what could he do? Nothing; absolutely nothing? Yes; he could threaten to do for him what he had done by accident for a better man. "Listen to me, Vanka," he said, in a resolute tone; "you are a fool; but you would not like to have a knife in your throat, would you?" "God take care of me!" cried Vanka. "Mind me, then," said the murderer: "if you prate, I will have your blood." Vanka was so much frightened that he went to the police that very night and told them all he knew; on which his friend was arrested, brought to trial in Archangel, and condemned to labor on the public works for life. Vanka was the main witness, and on his evidence the judge pronounced his sentence. Then a scene arose in court which those who saw it say they shall not forget. The man in the dock was bold and calm, while Vanka, his accuser, trembled from crown to sole; and when the sentence of perpetual exile to the mines was read, the murderer turned to his friend and said, in a clear, firm voice, "Vanka! remember my words. To-day is yours: I am going to Siberia; but I shall come to your house again, and then I shall take your life. You know!" Years went by, and the threat, forgotten by every one else, was only remembered by Vanka, who, knowing his old friend too well, expected each passing night would be his last on earth. At length the tragedy came in a ghastly form. Vanka was found dead in his bed; his throat was cut from ear to ear; and in a drinking-den close by lay his murderer, snoring in his cups. He had made his escape from the mines; he had traversed the whole length of Asiatic Russia; he had climbed the Ural chain, and walked through the snow and ice of Perm, travelling in a pilgrim's garb, and singing the pilgrim's song, until he came to the suburbs of Archangel, where he slipped away from his raft, hid himself in the wood until nightfall, crept to the familiar shed and drew his knife across Vanka's throat.

No one suspects a pilgrim. With a staff in his hand, a sheepskin on his back, a water-bottle at his belt, and a clot of bass tied loosely round his feet, a peasant of the Ural Mountains quits his home, and makes no merit of trudging his two or three thousand miles. On the river he takes an oar, on the wayside he endures with incredible fortitude the burning sun by day, the biting frost at night. In Moscow I heard the history of three sisters, born in that city, who have taken up the pilgrim's staff for life. They are clever women, milliners by trade, and much employed by ladies of high rank. If they could only rest in their shop, they might live in comfort, and end their days in peace. But the religious and nomadic passions of their race are strong upon them. Every year they go to Kief, Solovetsk, and Jerusalem; and the journey occupies them forty-nine weeks. Every year they spend three weeks at home, and then set out again – alone, on foot – to seek, in winter snow and summer heat, salvation for their souls. No force on earth, save that which drives an Arab across the desert, and a Mormon across the prairie, is like this force.

In the hope of seeing these pilgrim bands, of going with them to Solovetsk, and studying them on the spot, as also of inquiring about the convent spectre, and solving the mystery which for many years past connected that spectre with the Romanof family, I rounded the North Cape, and my regret is deep, when landing at Archangel, to hear that the last pilgrim band has sailed, and that no more boats will cross the Frozen Sea until the ice breaks up in May next year.