charters and papers, the jewels and the altar plate. His office is in the sacristy, with the treasures of which he is perfectly familiar, from the letter, in Cyrilian character and Slavonic phrase, by which Marfa of Novgorod gave this islet to the monks, down to that pious reliquary in which are kept some fragments of English shells; kept with as much veneration as bones of saints and chips from the genuine cross!

CHAPTER XIII.

A PILGRIM'S DAY.

A PILGRIM's day begins in the early morning, and lengthens late into the night.

At two o'clock, when it has hardly yet grown dark in our cells, a monk comes down the passage, tinkling his bell and droning out, "Rise and come to prayer." Starting at his cry, we huddle on our clothes, and rush from our hot rooms, heated by stoves, into the open air; men and women, boys and girls, boatmen and woodmen, hurrying through the night towards the Sacred Gates.

At half-past two the first matins commence in the new church the Miracle Church — dedicated to the Victress, Mother of God; in which lie the bones of St. Savatie and St. Zosima, in the corner, as the highest place. A hundred lamps are lit, and the wall-screen of pictured saints glows richly in our sleepy eyes. Men and women, soldiers and peasants, turn into that sacred corner where the saints repose, cross themselves seven times, bow their foreheads to the ground, and kiss the pavement before the shrine.

Falling into our places near the altar-screen; arranging ourselves in files, rank behind rank, in open order, so that each can kneel and kiss the ground without pushing against his neighbor; we stand erect, uncovered, while the pope recites his office, and the monks respond their chant. These matins are not over until four o'clock.

A second service opens in the old cathedral at half-past three, and lasts until half-past five; and when the first pope

has given his blessing, some of the more ardent pilgrims rush from the Virgin's church to the cathedral, where they stand in prayer, and kneel to kiss the stones for ninety minutes more; at the end of which time they receive a second benediction from a second pope.

An hour is now spent by the pilgrims in either praying at the tombs of saints, or pacing a long gallery, so contrived as to connect the several churches and other monastic buildings by a covered way. Along the walls of this gallery rude and early Russian artists have painted the joys of heaven, the pains of purgatory, and the pangs of hell. These pictures seize the eyes of my fellow-pilgrims, though in quaint and dramatic terror they sink below the level of such old work in the Gothic cloisters of the Rhine. A Russian painter has no variety of invention; a devil is to him a monkey with a spiked tail and a tongue of flame; and hell itself is only a hot place in which sinners are either fried by a fiend, or chawed up, flesh and bone, by a monstrous bear. Yet, children sometimes swoon, and women go mad from fright, on seeing these threats of a future state. My own poor time is given to scanning a miraculous picture of Jerusalem, said to have been painted on the staircase by a monk of Solovetsk, as a vision of the Holy City, seen by him in a dream. After studying the details for a while, I recognize in this vision of the holy man a plan of Olivet and Zion copied from an old Greek print!

All this time the pilgrims are bound to fast.

At seven o'clock the bells announce early mass, and we repair to the Miracle Church, where, after due crossings and prostration before the tomb, we fall into rank as before, and listen for an hour and a half to the sacred ritual, chanted with increasing fire.

When this first mass is over, the time being nearly nine o'clock, the weaker brethren may indulge themselves with a cup of tea; but the better pilgrim denies himself this solace, as a temptation of the Evil Spirit; and even his weaker brother has not much time to dally with the fumes of his darling herb. The great bell in the convent yard, a gift of the reigning Emperor, and one more witness to the year of wonders, warns us that the highest service of the day is close at hand.

Precisely at nine o'clock the monks assemble in the cathedral to celebrate high mass; and the congregation being already met, the tapers are lit, the deacon begins to read, the clergy take up the responses, and the officiating priest, arrayed in his shining cope and cap, recites the old and mystical forms of Slavonic prayer and praise. Two hours by the clock we stand in front of that golden shrine; stand on the granite pavement all uncovered, many unshod-listening with ravished ears to what is certainly the noblest ceremonial music of the Russian Church.

High mass being sung and said, we ebb back slowly from the cathedral into the long gallery, where we have a few minutes more of purgatorial fire, and then a monk announces dinner, and the devoutest pilgrim in the band accepts his signal with a thankful look.

The dining-hall to which we adjourn with some irregular haste is a vaulted chamber below the cathedral, and in any other country than Russia would be called a crypt. But men must build according to their clime. The same church would not serve for winter and summer, on account of the cold and heat; and hence a sacred edifice is nearly always divided into an upper and a lower church; the upper tier being used in summer, the lower tier in winter. Our dining-hall at Solo

vetsk is the winter church.

Long tables run down the room, and curl round the circular shaft which sustains the cathedral floor. On these tables the first course is already laid; a tin plate for each guest, in which lies a wooden spoon, a knife and fork; and by the side of this tin platter a pound of rye bread. The pilgrims are expected to dine in messes of four, like monks. A small tin dish is laid between each mess, containing one salted sprat, divided into four bits by a knife, and four small slices of raw onion. To each mess is given a copper tureen of sour quass, and a dish of salt codfish, broken into small lumps, boiled down, and left to cool.

A bell rings briskly; up we start, cross ourselves seven times, bow towards the floor, sit down again. The captain of each mess throws pepper and salt into the dish, and stirs up our pottage with the ladle out of which he drinks his quass. A second bell rings; we dip our wooden ladles into the dish

of cod. A reader climbs into the desk, and drawls the story of some saint, while a youth carries round a basket of white bread, already blessed by the priest and broken into bits. Each pilgrim takes his piece and eats it, crossing himself, time after time, until the morsel gets completely down his throat.

A third bell rings. Hush of silence; sound of prayer. Serving-men appear; our platters are swept away; a second course is served. The boys who wait on us, with rosy cheeks, smooth chins, and hanging locks, look very much like girls. This second course, consisting of a tureen of cabbage-soup, takes no long time to eat. A new reader mounts the desk, and gives us a little more life of saint. A fourth bell jangles;' much more crossing takes place; the serving-men rush in; our tables are again swept clean.

Another course is served; a soup of fresh herrings, caught in the convent bay; the fish very good and sweet. Another reader; still more life of saint; and then a fifth bell rings.

A fourth and last course now comes in; a dainty of barley paste, boiled rather soft, and eaten with sour milk. Another reader; still more life of saint; and then sixth bell. The pilgrims rise; the reader stops, not caring to finish his story; and our meal is done.

Rising from our the women, who

Our meal, but not the ritual of that meal. bench, we fall once more into rank and file; have dined in a room apart, crowd back into the crypt; and we join our voices in a sacred song. Then we stand for a little while in silence, each with his head bent down, as humbling ourselves before the screen, during which a pope distributes to each pilgrim a second morsel of consecrated bread. Brisk bell rings again; the monks raise a psalm of thanksgiving; a pope pronounces the benediction; and then the diners go their way refreshed with the bread and fish.

It is now near twelve o'clock. The next church service will not be held until a quarter to four in the afternoon. In the interval we have the long cloister to walk in; the holy lake to see; the shrine of St. Philip to inspect; the tombs of good monks to visit; the priestly robes and monastic jewels to admire; with other distractions to devour the time. We go off, each his own way; some into the country, which is full of tombs and shrines of the lesser saints; others to lave their

limbs in the holy lake; not a few to the cells of monks who vend crosses, amulets, and charms. A Russian is a believer in stones, in rings, in rosaries, in rods; for he bears about him a hundred relics of his ancient pagan creeds. His favorite amulet is a cross, which he can buy in brass for a kopeck; one form for a man, a second form for a woman; the masculine form being Nikon's cross, with a true Greek cross in relief; the feminine form being a mixture of the two. Once tied round the neck, this amulet is never to be taken off, on peril of sickness and sudden death. To drop it is a fault, to lose it is a sin. A second talisman is a bone ball, big as a pea, hollow, drilled and fitted with a screw. A drop of mercury is coaxed into the hole, and the screw being turned, the charm is perfect, and the ball is fastened to the cross. This talisman protects the wearer from contagion in the public baths.

Some pilgrims go in boats to the farther isles; to Zaet, where two aged monks reside, and a flock of sheep browses on the herbage; to Moksalma, a yet more secular spot, where the cattle feed, and the poultry cluck and crow, in spite of St. Savatie's rule. These islets supply the convent with milk and eggs—in which holy men rejoice, as a relief from fish—in nature's own old-fashioned ways.

Not a few of the pilgrims, finding that a special pope has been appointed to show things to their English guest, perceive that the way to see sights is to follow that pope. They have to be told-in a kindly voice-that they are not to follow him into the Archimandrite's room. To-day they march in his train into the wardrobe of the convent, where the copes, crowns, staffs and crosses employed in these church services. are kept; a rich and costly collection of robes, embroidered with flowers and gold, and sparkling with rubies, diamonds and pearls. Many of these robes are gifts of emperors and tsars. One of the costliest is the gift of Ivan the Terrible; but even this splendid garment pales before a gift of Alexander, the reigning prince, who sent the Archimandrite-in remembrance of the Virgin's victory-a full set of canonicals, from crown and staff to robe and shoe.

Exactly at a quarter before four o'clock, a bell commands. us to return; for vespers are commencing in the Miracle Church. Again we kneel at the tombs and kiss the stones,