grain and stuffs. The world knows nothing else about him; even the police have never suspected him of being a priest." "He is ordained ?”

"You know that some of our brethren live in Turkey and in Austria, where the Turks and Germans grant them asylums which they have not always found at home. A good many Old Believers dwell in a village, called Belia Krinitza, in the country lying at the feet of the Carpathians, just beyond the frontiers of Podolia and Bessarabia. One Ambrosius, a Greek prelate from Bulgaria, visited these refugees, and consecrated their Bishop Cyril, who is still alive. Cyril consecrated Father Anton, our Moscow priest."

"Father Anton marries and christens the members of your church ?"

'He does, in secret. In his worldly name he buys and sells, like any other dealer in his shop."

“You live in hope that the persecution will not come again ?"

"We live to suffer, and not to yield."

Passing into the hospital, we find a hundred men, in one large edifice; four hundred women in a second large edifice. The rooms are very clean; the beds arranged in rows, the kitchens and baking houses bright. A woman stands at a desk, before a Virgin, and reads out passages from the gospels and the psalms. Each poor old creature drops a courtesy as we pass her bed, and after we have eaten of their bread and salt, in the common dining-hall, they gather in a line and cross themselves, bending to the ground, thanking us, as though we had conferred on them some special grace.

These asylums of the Old Believers are the only free charities in Russia; for the hospitals in towns are Government works, supported by the state. The Black Clergy does little for the poor, except to supply them with crops of saints, and bring down persecution on the Popular Church.

On driving back to Moscow, in the afternoon-pondering on what we have seen and heard the lay singers, the clean asylum, and the sealed-up altar-we arrive under the Kremlin wall in time to find the mitred monk in our front again, just dashing with his splendid coach and six black horses through the Holy Gate!

CHAPTER XXXII.

DISSENTING POLITICS.

THE revolution made by Nikon, ending in the rupture of his Church, gave vast importance to dissenting bodies, while opening up a field for missionaries and impostors of every kind. Before his reign as patriarch, the chief dissidents were the Eunuchs, the Self-burners, the Flagellants, the Sabbathkeepers, and the Silent Men; all of whom could trace their origin to foreign sources and distant times. They had no strong grip on the public mind. But, in setting up a state religion-an official religion-a persecuting religion-from which a majority of the people held aloof, in scorn and fear, the patriarch provided a common ground on which the wildest spirits could meet and mix. Aiming at one rule for all, the Government put these Old Believers on a level with Flagellants and Eunuchs; the most conservative men in Russia with the most revolutionary men in Europe. All shades of difference were confounded by an ignorant police, inspired in their malign activities by a band of ignorant monks. So long as the persecution lasted, a man who would not go to his parish church, pray in the new fashion, cross himself in the legal way, and bend his knee to Baal, was classed as a separatist, and treated by the civil power as a man false to his Emperor and his God.

Thus the Old Believers came to support such bodies as the Milk Drinkers and Champions of the Holy Spirit, much as the old English Catholics joined hands with Quakers and Millennialists in their common war against a persecuting Church. These dissidents have learned to keep their own secrets, and to fight the persecutor with his own carnal weapons. They, too, keep spies. They have secret funds. They place their friends on the press. They send agents to court whom the Emperor never suspects. They have relations with monks. and ministers, with bishops and aides-de-camp; they not un

frequently occupy the position of monk and minister, bishop and aide-de-camp. They go to church; they confess their sins; they help the parish priest in his need; they give money to adorn convents; and in some important cases they don the cowl and take religious vows. These persons are not easily detected in their guile; unless, indeed, fanaticism takes with them a visible shape. In passing through the province of Harkof, I hear in whispers of a frightful secret having come to light; no less than a discovery by the police that in the great monastery of Holy Mount, in that province, a number of Eunuchs are living in the guise of Orthodox monks!

Every day the council is surprised by reports that some man noted for his piety and charity is a dissenter; nay, is a dissenting pope; though he owns a great mill and seems to devote his energies to trade.

The reigning Emperor, hating deceit, and most of all selfdeceit, looks steadily at the facts. No doubt, if he could put these dissidents down he would; but, like a man of genius, he knows that he must work in this field of thought by wit and not by power. "No illusions, gentlemen." From the first year of his reign he has been asking for true reports, and searching into the statements made with a steadfast yearning to find the truth.

What comes of his study is now beginning to be seen of men. The Official Church has not ceased to be official, and even tyrannical; but the violence of her persecution is going down; the regular clergy have been softened; the monkish fury has been curbed; and lay opinion has been coaxed into making a first display of strength.

A minute was laid by the Emperor before his council of ministers so early as Oct. 15 and 27, 1858, for their future guidance in dealing with dissenters; under which title the Holy Governing Synod still classed the Old Believers with the Flagellants and Eunuchs! The minute written by his father was not removed from the books; it was simply explained and carried forward; yet the change was radical; since the police, in all their dealings with religious bodies, were instructed to talk in a gentler tone, and to give accused persons the benefit of every doubt which should occur on points of law. A change of spirit is often of higher moment

than a change of phrase. Without implying that either his father was wrong, or the Holy Governing Synod unjust, the Emperor opened a door by which many of the nonconformists could at once escape. But what was done only shows too plainly how much remains to do. The Emperor has checked the persecutor's arm; he has not crushed the persecuting spirit.

A special committee was named by him to study the whole subject of dissent; with the practical view of seeing how far it could be conscientiously tolerated, and in what way it could be honestly repressed.

This committee made their report in August, 1864; a voluminous document (of which some folios only have been printed); and adopting their report, the Emperor added to the paper a second minute, which is still the rule of his ministers in dealing with such affairs. In this minute he recognizes the existence of dissent. He acknowledges that dissidents may have civil and religious rights. Of course, as head of the Church, he can not suffer that Church to be injured; but he desires his ministers, after taking counsel with the Holy Governing Synod, and obtaining their consent at every step, to see that justice is always done.

The spirit of this imperial minute is so good that the monks. attack it; not in open day and with honest words; for such is not their method and their manner; but with sly suggestions in the confessor's closet and serpentine whispers near the sacred shrines. It is unpopular with the Holy Governing Synod. But the conservatives and sectaries, long cast down, look up into what they call a new heaven and a new earth. They say the day of peace has come, and finding a door of appeal thrown open to them in St. Petersburg, they are sending in hundreds of petitions; here requesting leave to open a cemetery, there to construct an altar, here again to build a church. In thirty-two months (Jan. 1866 to Sept. 1868), the home ministry received no less than three hundred and sixty-seven petitions of various kinds.

Valouef, the minister in power when this imperial minute was first drawn up, had a difficult part to play between his liberal master and the retrograde monks. No man is strong enough to quarrel with the tribunal sitting in St. Isaac's

Square; and Valouef was wrecked by his zeal in carrying out the imperial plan. The minister had to get these fathers to consent in every case to the petitioner's prayer; these fathers, who thought dissenters had no right to live, and kept on quoting to him the edicts of Nicolas, as though that sovereign were still alive! On counting his papers at the end of those thirty-two months of trial, Valouef found that out of three hundred and sixty-seven petitions in his office, the Holy Governing Synod consented to his granting twenty-one, postponing fifty, and rejecting all the rest.

A man, who said he was born in the Official Church, begged leave to profess dissenting doctrine, which he had come to see was right: refused. A merchant offered to build a chapel for dissenters in a dissenting village: refused. A builder proposed to throw a wall across a convent garden, so as to divide the male from the female part: refused. A dissenting minister asked to be relieved from the daily superintendence of his city police refused. Michaeloff, a rich merchant of St. Petersburg, offered to found a hospital for the use of dissenters near the capital, at his personal charge: refused. Last year an asylum for poor dissenters was opened at Kluga; an asylum built by peasants for persons of their class: the Synod orders it to be closed.

Hundreds of petitions come in from Archangel, Siberia, and the Caucasus, from men who were in other days transported to those districts for conscience' sake, requesting leave to come back. These petitions are divided by the Holy Governing Synod, into two groups: (1.) those of men who have been judged by some kind of court; (2.) those of men who have been exiled by a simple order of the police. The first class are refused in mass without inquiry; a few of the second class, after counsel taken with the provincial quorum, are allowed.

From these examples, it will be seen that the liberal movement is not reckless; but the movement is along the line; the work goes on; and every day some progress is being made. A minister who has to work with a board of monks must feel

his way.