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 Adouan 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