ed the sea; went inland, and we lost him. If he could have held his peace, he might have been free to this very hour; but he could not hold his tongue; and then he was captured and brought back."

"Where was he taken ?”

"No one knows. He came back pale and worn. Since then he has been guarded with greater care."

Here, then, is the prisoner whom I wish to see; the spectre of the wall; the figure taken for the prince; the man in whom centre so many hopes. Open the door!" My tone compels them either to obey at once or go for orders to the Archimandrite's house. A parley of the officer and monks takes place; ending, after much ado, in the door being unlocked (to save them trouble), and the whole party passing into the prisoner's cell.

An aged, handsome man, like Kossuth in appearance, starts astonished from his seat; unused, as it would seem, to such disturbance of his cell. A small table, a few books, a pallet bed, are the only furnishings of his room, the window of which is ribbed and crossed with iron, and the sill bespattered with dirt of doves. A table holds some scraps of books and journals; the prisoner being allowed, it seems, to receive such things from the outer world, though he is not permitted to send out a single line of writing. Pencils and pens are banished from his cell. Tall, upright, spare; with the bearing of a soldier and a gentleman; he wraps his cloak round his shoulder, and comes forward to meet his unexpected guests. The monks present me in form as a stranger visiting Solovetsk, without mentioning his name to me. He holds out his hand and smiles; receiving me with the grace of a gentleman offering the courtesies of his house. A man of noble presence and courtly bearing: not, however, the Grand Duke Constantine, as fishermen and pilgrims say!

"Your name is— ?”.

"Ilyin; Nicolas Ilyin."

"You have been here long ?"

Shaking his head in a feeble way, he mutters to himself, as it were, like one who is trying to recall a dream. I put the question again; this time in German. Then he faintly smiles; a big tear starting in his eye. "Excuse me, sir," he sighs,

"I have forgotten most things; even the use of speech. Once I spoke French easily. Now I have all but forgotten my mother tongue."

"You have been here for years ?”

"Yes; many. I wait upon the Lord. In His own time my prayer will be heard, and my deliverance come."

"You must not speak with this prisoner," says the officer on duty; no one is allowed to speak with him." The lieutenant is not uncivil; but he stands in a place of trust; and he has to think of duty to his colonel before he can dream of courtesy to his guest.

In a moment we are in the pigeons' court. The iron gates are locked; the birds are fluttering on the sills; and the prisoners are alone once more.

CHAPTER XXII.

NICOLAS ILYIN.

LEAVING Solovetsk for the south, I keep the figure of this aged prisoner in my mind, and by asking questions here and there, acquire in time a general notion of his course of life. But much of it remains dark to me, until, on my return from Kertch and Kief to St. Petersburg, the means are found for me of opening up a secret source.

The details now to be given from this secret source-controlled by other and independent facts-will throw a flood of light into some of the darkest corners of Russian life, and bring to the front some part of the obstacles through which a reforming Emperor has to march.

It will be also seen that in the story of Ilyin's career, there are points-apart from what relates to the convent spectre, and the likeness to Constantine the First-which might account for some of the sympathy shown for him by Poles.

Ilyin seems to have been born in Poland; his mother was certainly a Pole. His father, though of Swedish origin, held the rank of general in the imperial service. At an early age the boy was sent by General Ilyin to the Jesuits' College in

Polotsk; that famous school in which, according to report, so many young men of family were led astray in the opening years of Alexander the First. The names he bore inclined him to devote his mind to sacred studies. Nicolas is the poor man's saint, and Ilyin is the Russian form of Elias, the Hebrew prophet. It is not by chance, he thought, that men inherit and receive such names.

He was highly trained. In the school-room he was noted for his gentle ways, his studious habits, his religious turn of mind. He neither drank nor swore; he neither danced nor gamed. When the time arrived for him to leave his college and join the army, he passed a good examination, took a high degree, and entered an artillery corps with the rank of ensign. By his new comrades he was noted for his power of work, for his scorn of pleasure, for his purity of life. A hard reader, he gave up his nights and days to studies which were then unusual in the mess-room and the camp. While other young men were drinking deep and dancing late in their garrison-towns, he was giving up the hours that could be snatched from drill and gunnery to Newton on the Apocalypse, to Swedenborg on Heaven and Hell, to Bengel on the Number of the Beast. What his religious doctrines were in these early days, we can only guess. His father seems to have been a Greek Catholic, his mother a Roman Catholic; and we know too much of the genius which inspired the Jesuits' College in Polotsk to doubt that every effort would be made by the fathers to win such a student as Nicolas Ilyin to their side.

In Polotsk, as in nearly all Polish towns, reside a good many learned Jews. Led by his Apocalyptic studies to seek the acquaintance of Rabbins, Ilyin talked with these new friends about his studies, and even went with them to their synagogue; in the ritual of which he found a world of mystical meaning not suspected by the Jews themselves. In conning the Mishna and Gemara, he began to dream that a confession of faith, a form of prayer, a mode of communion, might be framed, by help of God's Holy Spirit, which would place the great family of Abraham under a common flag. A dream, it may be, yet a noble dream!

Ilyin toyed with this idea, until he fancied that the time for a reconciliation of all the religious societies owning the God

of Abraham for their father was close at hand; and that he, Nicolas Ilyin-born of a Greek father and a Catholic mother; bearing the names of a Hebrew prophet and a Russian saint; instructed, first by Jesuits and then by Rabbins; serving in the armies of an Orthodox emperor-was the chosen prophet of this reign of grace and peace. A vision helped him to accept his mission, and to form his plan.

Taking the Hebrew creed, not only as more ancient and venerable, but as simpler in form than any rival, he made it the foundation for a wide and comprehensive church. Beginning with God, he closed with man. Setting aside, as things indifferent, all the points on which men disagree, he got rid of the immaculate conception, the symbol of the cross, the form of baptism, the practice of confession, the official Church, and the sacerdotal caste. In his broad review, nothing was of first importance save the unity of God, the fraternity of

men.

Gifted with a noble presence and an eloquent tongue, he began to teach this doctrine of the coming time; announcing his belief in a general reconciliation of all the friends of God. The monks who have lodged him in the Frozen Sea, accuse him of deceit; alleging that he affected zeal for the Orthodox faith; and that on converting General Vronbel, his superior officer, from the Roman Church to the Russian Church, he sought, as a reward for this service, a license to go about and preach. The facts may be truly stated; yet the moral may be falsely drawn. A general in the Russian service, not of the national creed, has very few means of satisfying his spiritual wants. Unless he is serving in some great city, a Roman Catholic can no more go to mass than a Lutheran can go to sermon; and an officer of either confession is apt to smoke a pipe and play at cards, while his Orthodox troops are attending mass. Ilyin may have deemed it better for Vronbel to become a good Greek than remain a bad Catholic. In these early days of his religious strife, he seems to have dreamt that the Orthodox Church afforded him the readiest means of reconciling creeds and men. In bringing strangers into that fold, he was putting them into the better way. Anyhow, he converted his general, and obtained from his bishop the right to preach.

It was the hope of his bishop that he would bring in stragglers to the fold; not that he should set up for himself a broader camp in another name and under a bolder flag. Ilyin went out among the sectaries who abound in every province of the empire; and to these men of wayward mind he preached a doctrine which his ecclesiastical patrons fancied to be that of the Orthodox faith. In every place he drew to himself the hearts of men; winning them alike by the splendor of his eloquence and by the purity of his life.

Early married, early blessed with children, happy in his home, Ilyin could give up hand and heart to the work he had found. He took from the Book of Revelation the name of Right-hand Brethren, as an appropriate title for all true members of the church; his purpose being to proclaim the present unity and future salvation of all the friends of God.

A good soldier, a good man of business, Ilyin was sent to the government works, in the province of Perm, in the Ural Mountains, where he found time, in the midst of his purely military duties, for preaching among the poor, and drawing some of those who had strayed into separation back into the orthodox fold. His enemies admit that in those days of his work in the Ural Mountains he lived a holy life. Going on state affairs to the mines of Barancha, where the Government owns a great many iron works and steel works, he saw among the sectaries of that district, most of whom were exiles suffering for their conscience' sake, a field for the exercise of his talents as a preacher of the word, a reconciler of men. But the martyrs of free thought whom he met in the mines of Barancha, were to him what the Kaffir chieftains were to the Bishop of Natal. They put him to the test. They showed him the darker side of his cause. They led him to doubt whether reconciliation was to be expected from metropolites and monks. Forced into a sharper scrutiny of his own belief, Ilyin at length gave up his advocacy of the Orthodox faith, and even ceased to attend the Orthodox mass.

A secret Church was slowly formed in the province of Perm, of which Ilyin was the chief. Not much was known in high quarters about his doings, until Protopopoff, one of his pupils, was accused of some trifling offense, connected with the public service, and brought to trial. Protopopoff was a