NOTES OF A VISIT
HE RUSSIAN CHURCH
DIBU07H. H, P, UDDON, S.T.P.
L:CCL, OATH, , PAULI, APOST,
LONDIM, dANOMIO, T, CANCELL,
NOTES OF A VISIT
TO THE RUSSIAN CHURCH.
LONDON :
TBINTED BY GILBERT AND BIVINGTON, LIMITED,
ST. JOHN'S SQUABE.
\
NOTES OF A VISIT
TO THE RUSSIAN CHURCH
IN THE YEAKS 1840, 1841.
BY THE LATE
WILLIAM PALMEB, M.A.
Formerly Fellow of Magdalen College, Oxford.
SELECTED AND AERANGED
BY
CARDINAL NEWMAN.
LONDON:
KEGAN PAUL TRENCH & CO., 1, PATERNOSTER SQUARE.
1882.
PEEFATORY NOTICE.
WILLIAM PALMEK, Fellow of Magdalen College,
Oxford, eldest son of the Eev. William Jocelyn
Palmer, Eector of Mixbury, and brother of Lord
Chancellor Selborne, the Eev. George Horsley
Palmer,, and Archdeacon Palmer of Oxford, was
one of those earnest-minded and devout men, forty
years since, who, deeply convinced of the great
truth that our Lord had instituted, and still ac-
knowledges and protects, a visible Church one,
individual, and integral Catholic, as spread over
the earth, Apostolic as co-eval with the Apostles
of Christ, and Holy, as being the dispenser of His
Word and Sacraments considered it at present to
exist in three main branches, or rather in a triple
presence, the Latin, the Greek, and the Anglican,
vi Prefatory Notice.
these three being one and the same Church, dis-
tinguishable from each other only by secondary,
fortuitous, and local, though important, character-
istics. And, whereas the whole Church in its ful-
ness was, as they believed, at once and severally
Anglican, Greek, and Latin, so in turn each one
of those three was the whole Church ; whence it
followed that, whenever any one of the three was
present, the other two, by the nature of the case,
were absent, and therefore the three could not have
direct relations with each other, as if they were
three substantive bodies, there being no real differ-
ence between them except the external accident
of place. Moreover since, as has been said, on a
given territory, there could not be more than one
of the three, it followed that Christians generally,
wherever they were, were bound to recognize,
and had a claim to be recognized by, that one,
ceasing to belong to the Anglican Church, as
Anglican, when they were at Rome, and ignoring
Rome as Rome, when they found themselves at
Prefatory Notice. vii
Moscow. Lastly, not to acknowledge this in-
evitable outcome of the initial idea of the Church,
viz., that it was both everywhere and one, was bad
logic, and to act in opposition to it was nothing
short of setting up altar against altar, that is, the
hideous sin of schism, and a sacrilege.
This I conceive to be the formal teaching of
Anglicanism ; this is what we held and professed
in Oxford forty years ago; this is what Mr.
Palmer intensely believed and energetically acted
on when he went to Russia. It was his motive-
cause for going there ; for he hoped to obtain
from the Imperial Synod such a recognition of
his right to the Greco- Russian Sacraments, as
would be an irrefragable proof that the doctrine
of the Anglican divines was no mere theory, and
that an Anglican Christian was ipso facto an
Oriental Orthodox also.
How Mr. Palmer's appeal for such a recogni-
tion of our "Anglo- Catholicism " was met by the
ecclesiastical authorities of Petersburg is the main
viii Prefatory Notice.
subject of this volume, though not the main object
of its publication. It is published for the vivid
picture it presents to us, for better or for worse,
of the Russian Church, gained, as it was, without
effort by the author's intercourse with priests and
laymen, and with the population generally. As
might be expected, they disallowed his claim ;
but, what was hardly to be expected, they felt no
sympathy for his conception of the Church of
Christ, in its necessary unity, which, even if novel
and strange, could not have been altogether new
to them, as being at least part of that ancient
teaching which they so proudly claimed as their
own peculiar prerogative.
Mr. Palmer demanded communion, not as a
favour, but as a right ; not as if on his part a gra-
tuitous act, but as his simple duty ; not in order
to become a Catholic, but because he was a
Catholic already. Now, if in refusing him they had
confined themselves to the reason which they did
also give, that, till he anathematized the Anglican
Prefatory Notice. ix
Articles, they could not be sure lie was not a
Lutheran or a Calvinist, they would at least have
been intelligible ; or, if they had simply urged,
as they also did, that they could not commit
themselves to new precedents for the case of
an individual, and that Synods must meet, and
formal correspondence ensue, and authoritative
canons pass, on the part both of Eussia and
England, before any acts of communion could
take place, that too was a prudent and sensible
course, and would give hopes for the future ;
but, instead of keeping to ground so clear and
so easily maintained, some of their highest pre-
lates and officials go out of their way to deny
altogether, or at least to ignore, the Catholicity of
the Church as recognized in the Creed, as if their
own time-honoured communion was but a revival
of the ancient Donatists. They say virtually,
even if not expressly, " We know nothing about
Unity, nothing about Catholicity ; it is no term
of ours it had indeed a meaning once, it has
Prefatory Notice.
none now. Our Church is not Catholic, it is Holy
and Orthodox ; also, (because it came from the
East, whence Divine Truth has ever issued,) it is
Oriental. We know of no true Church besides
our own. We are the only Church in the world.
The Latins are heretics, or all but heretics ; you
are worse; we do not even know your name.
There is no true Christianity in the world except
in Russia, Greece, and the Levant ; and, as to
the Greeks, many as they are, after all they are a
poor lot."
Let me not be supposed to impute to those
distinguished personages any discourtesy, whether
of language or of conduct, in their intercourse
with Mr. Palmer. They gave him a welcome,
which, considering how little they could at first
understand his motives in coming among them,
tells altogether in their favour ; they listened to
him with interest and earnestness, and, though
political reasons were doubtless on the side of
their being courteous to an Englishman, they
Prefatory Notice. xi
were, as if by nature and habit, as frank and
communicative in their conversations with him,
as he was on his part with them. In consequence
of this mutual good understanding, Mr. Palmer
made many friends in Russia, and had no reason
to regret his going there. He liked the people
and country, and returned there again and again ;
and, though he failed from first to last in the
direct object which started him on these expedi-
tions, yet labours such as his, so Christian in
their aim, so disinterested and self-sacrificing
in their circumstances, are, in a religious
point of view, never wasted, never lost. Mr.
Palmer's earnest witness to the divine promise
that the Christian Church, unlike the Jewish,
should be spread all over the earth as Catholic
and Ecumenical (however defective was his con-
ception, as an Anglican, of its unity), had from
the first its measure of success in Russia, and
that success, whether greater or less, would of
necessity tell upon the theological schools ;
xii Prefatory Notice.
moreover it would be the more important be-
cause it took place at a time when the so-called
Tractarians had, independently of him, been
inculcating the same great truth on their own
people in England. It is no wonder then, that,
struck by this coincidence, there were those in
both countries who listened to a preaching which
(as far as it proclaimed the Unity and the Catho-
licity of the Church,) was as primitive as it was out
of date, and were led on in consequence to imagine,
if not to contemplate, such a union in doctrine and
worship of their respective Churches as would
go far towards fulfilling the idea of a Catholic
communion.
I have no temptation, and am in no danger,
of committing myself to extravagant or over-
sanguine speculations in such a matter. Here I
agree with Mr. Wallace in his instructive and
interesting work on Eussia ; a real and effectual
union at this time is a simple chimera. " Of late
years," he says, " there has been a good deal of
Prefatory Notice. xiii
vague talk about a possible union of the Russian
and Anglican Churches. If by ' union ' is meant,
simply, union in the bonds of brotherly love, there
can be of course no objection to any amount of pia
desideria; but, if anything more real and prac-
tical is intended, I may warn simple-minded,
well-meaning people that the project is an
absurdity," vol. ii. pp. 194, 195. Of course I do
not sympathize in the tone of this passage ; after
all, pia desideria are not bad things, though
nothing comes of them, at least though nothing
comes of them at once ; however, as to the future,
I am bound to ask all "men of good will," who pray
for peace and unity, whether here or in the North,
to ponder the words of a leading Russian
authority introduced into this volume, to the
effect that, "if England would approach the
Russian Church with a view to an ecclesiastical
union, she must do so through the medium
of her legitimate Patriarch, the Bishop of
Rome."
xiv Prefatory Notice.
So much on the contents of this volume, which
I have brought together and put into shape., to
the best of my power, out of the materials and
according to the evident intentions of Mr. Palmer,
and, I should add, with the valuable assistance of
the Rev. Father Eaglesim of this Oratory. I
need hardly say I have no acquaintance with the
Russian language, a condition, if not neces-
sary, at least desirable, for my present under-
taking ; but I have been called to it, as a religious
duty, in the following way : I had often heard
speak of Mr. Palmer's journals of foreign travel
at the date when they were written ; and years
after, when he was wont to pay me an annual
visit here in the summer or autumn, the only
seasons in which the English climate was possible
to him, I used to urge upon him their publica-
tion. But he never gave me any hopes of it, and
I ceased to trouble him on the subject. After a
time his spells of serious indisposition became so
frequent, that when we took leave of each other,
Prefatory Notice. xv
it was on my part with the sad feeling that I
was bidding him a last farewell. At length
the end came, in 1879, just before I, in turn,
was to have been his guest at Eome ; and then
I found to my surprise that, so far from passing
over my wish about his journals, he had by will
left me all his papers. This is how he answered
my importunity, showing a loving confidence in
me, though involving me in an anxious responsi-
bility. Of course he did not anticipate that at
my advanced age I could myself do much ; but
it will be a true satisfaction to me, if, as 1 am
sanguine enough to expect, this volume, illus-
trative of his first visit to Russia, should prove
interesting and useful generally to Christian
readers.
I will say one word more : I cannot disguise
from myself that to common observers, Mr.
Palmer was a man difficult to understand. No
casual, nay, no mere acquaintance would have
suspected what keen affections and what ener-
CONTENTS,
CHAP.
I. Mr. Palmer contemplates a visit to Russia . . 1
II. Dr. Routh sanctions the project .... 6
III. Difficulties with Magdalen College . . .11
IV. Difficulties with the Primate . . . .16
V. Mr. Palmer on his way to Petersburg . . .20
VI. He arrives at Petersburg 23
VII. His first walk in Petersburg . . . .31
VIII. The Kazan Church 37
IX. Table-talk at the lodging-house . . . .43
X. Table and other talk 48
XI. Mr. Blackmore's illustrative anecdotes . . 53
XII. Mr. Blackmore's translations, chiefly as bearing on
theUniats 62
XIII. Official documents published with a view to the
Uniat movement * 67
XIV. Further illustrative remarks by Mr. Blackmore . 73
XV. M. Baranoff' s anecdotes 78
XVI. The Greek Liturgy 84
XVII. The commencement of controversy . . .88
XVIII. St. Metrophanes 91
XIX. His claim and title to canonization ... 96
XX. The Russian Saints viewed in their recognition of
the Most Holy Synod 100
XXI. Ancient Rite of Coronation 106
XXII. Modern Rite of Coronation. . . . .110
XXIII. Preliminary interview with Count Pratasoff. . 115
a 2
xx Contents.
CHAP. PAGE
XXIV. Issue of the interview- Mr. Palmer's letter for
the Emperor 121
XXV. M. MouraviefF and the Archpriest . . .130
XXVI. Prince Alexander Galitsin, Master of Requests . 137
XXVII. Mr. Palmer's first controversial discussion with
the Archpriest : the Divine Procession . . 140
XXVIII. Discussion continued : Trausubstantiation, Mass,
and Icons 145
XXIX. The Archpriest's view of Mr. Palmer's position
and appeal 156
XXX. Conversations with M. Mouravieff . . .160
XXXI. Interview with Count Pratasoff. . . .169
XXXII. Conversation with the Priest Malloff . . 174
XXXIII. Interview with Count Pratasoff. . . .179
XXXIV. Visit of some days to the Sergiefsky Monastery ;
the Anniversary Service .... 183
XXXV. The dinner of the festival 189
XXXVI. Conversation with the Archimandrite . . 194
XXXVII. Reminiscences of the Sergiefsky monks . .199
XXXVIII. Reminiscences continued 205
XXXIX. Reminiscences continued ..... 211
XL. Reminiscences continued 216
XLI. Return to Petersburg with one of the Sergiefsky
monks 221
XLII. Conversation with M. Mouravieff . . . 225
XL III. Conversations with M. Mouravieff, M. Skreepit-
sin, and the Priest Stratelatoff . . .229
XLIV. Polemical attack on Mr. Palmer by a Russian
lady 233
XLV. Second discussion with the Archpriest . . 237
XL VI. Conversation with the Priest Pafsky. . . 241
XL VII. Conversation with the Priest Sidousky . . 247
XLVIII. Dinner at Admiral Rikard's . . . .252
XLIX. The Emperor inquires after Mr. Palmer . . 254
Contents. xxi
L. Interview with Princess Potemkin and Prince
Galitsin. . ', *. . ., . . . .257
LI. Third discussion with Archpriest . . . 263
LII. Discussion continued . . ; . . -. - . . 267
LIII. Conversation with diverse Priests and Laymen . 272
LIV. Interview with Count Pratasoff . . . .276
LV. The Archpriest J s final judgment on the Anglican
view of the Eucharist . ... , - .- .280
LVI. Conversations with the Rector of the Academy,
M. Voitsechovich, and Prince Meshchersky . 283
LVII. Mr. Palmer moves to the Priest FortunatoflTs . 286
LVIII. Prince Michael, Mde. Poternkin's cousin . . 291
LIX. Snow and ice. Winter begun . ., : ". . 294
LX. History and training of a secular priest . . 296
LXI. Course of studies &c. at the Spiritual Academy . 299
LXII. Visit to the Academy 303
LXIII. The Princess Sophia Galitsin . . . .306
LXIV. The Archimandrites Palladius and Athanasius,
and a Priest of the Academy . * . . 309
LXV. M. Fort unatoff's deliverances . V . .312
LXVI. His deliverances continued . .: *, .. .317
LXVII. M. Fortunatoff on the Sacraments i . .320
LXVI II. The same on the Church's development. His
views continued *'... . . 325
LXIX. Dinner at the Potemkins Fasts and church
services. . ,. .... ;' . . . *, . .329
LXX. Conversation with the Priest Raichofsky . . 332
LXXI. Church Plate, Books, and Vestments. Income
ofPriests *...*-, .. .*' .336
LXXII. Church music . *...- - - - 342
LXXI 1 1. John Veniamineff, missionary to the Aleou tines . 344
LXXIV. Mr. Palmer is presented to the Metropolitan of
Moscow. , .. , . . j: ......... ^> i , .349
LXXV. His letter to the President of Magdalen . . 359
xxii Contents.
CHAP. PAGE
LXXVI. Reconciliation to the Church, and marriage to
Alexander, of the Princess of Darmstadt . 361
LXXVII. Conversation with M. Mouravieff . . .364
LXXVIII. M. Fortunatoffon Transubstantiation . .369
LXXIX. Various Notabilities at the Synod House . 372
LXXX. Conversations with the Princess Dolgorouky . 374
LXXXI. Conversations with M. Mouravieff, the Bishop
Veniaminoff, and M. Serbinovich. . . 380
LXXXIL The Count suggests, that since the Russian
Church cannot go to Mr. Palmer, he should
go to the Russian Church .... 385
LXXXIII. Princess Eudoxia Galitsin on Russian Dissenters 389
LXXXIV. The Metropolitan Philaret's definitive judg-
ment upon the XXXIX. Articles . . . 395
LXXXV. The Princess Dolgorouky on the Russian
peasantry 397
LXXXVI. Whether nationality is the religious need of
Russia 402
LXXXVII. Mr. Palmer falls ill 404
LXXXVIII. Count Capo d'Istria 405
LXXXIX. Mr. Palmer's Formal Appeal to the Metropoli-
tan of Moscow 406
XC. The danger of Liberalism in religion . . 408
XCI. Baptism of Jewish Children . . . .410
XCJI. The French and British Ambassadors on the
Anglican Church 413
XCIII. Formal Answer of the Metropolitan of Moscow 415
XCIV. Mr. Palmer leaves Petersburg for Moscow . 416
XCV. The Grand Duke Alexander and his Bride, and
the Townspeople and Villagers . . . 420
XCVI. First view of Moscow 425
XCVII. The Cathedral of the Assumption . . .431
XCVIII. The Patriarchal Hall and Vestry . . .436
XCIX. The Patriarchal Library 441
Contents. xxiii
CHAP. PAGE
C. Other Treasures of the Patriarchal and other
Churches. . . , . . '% i ' . .443
CI. The Emperor, with his Son and Heir and Daugh-
ter-in-Law . . . "; . . 445
CII. The Choudoff Monastery . . V -. .447
CIII. St. Sergius . . . . . . -. .449
CIV. Visit to the Troitsa Lavra . . . . .452
CV. The Feast of the Holy Trinity. The Trinity
Church. The Anniversary Service . . . 457
CVI. Dinner of the Troitsa Festival .... 463
CVII. Library of the Academy, and the Theological Pro-
fessor . . . . 468
CVIII. Visit to Platen's Monastery and Sergius's Tomb. 471
CIX. The Troitsa Vestry, and lodgings of the Metro-
politan of Moscow 475
CX. Conversation with the Archimandrite-Rector,
Philaret 477
CXI. The Abbess Tchoutchkoff 478
CXII. Subsequent History of the Archimandrite-Rector. 480
CXIIL Mr. Palmer's discussion with the Archimandrite-
Rector about Invocation of Saints . . . 486
CXIV. Discussion continued 490
CXV. Mr. Palmer's reflections on his discussion with the
Rector, and return to Moscow .... 495
CXVI. His polemical encounter with the Princess Mesh-
chersky 498
CXVII. Encounter with the Princess continued. . . 504
CXVIII. Conflict with the Princess renewed . . . 510
CXIX. The Jesuit Fathers and the Bible Society . . 513
CXX. Success in Russia, and Expulsion thence, of the
Jesuit Fathers 517
CXXI. Success in Russia, and Expulsion thence, of the
Bible Society . 521
CXXII. Visit to New Jerusalem . 524
xxiv Contents.
CHAP.
CXX1II. Farewell interview with the Metropolitan and
the Princess 527
CXXIV. Keturn to Petersburg Conversations with
Priests Vasili and Stratelatoff. . . .530
CXXV. Visit to M. and Mde. Potemkin at Gortilitsa . 533
CXXVI. Religious discussions at Gortilitsa . . . 536
CXXVII. Last conversations and partings with Prince
Michael, and with the Archpriest Koutnevich. 541
CXXVIII. Last conversation and parting with M. Skreepit-
sin 546
CXXIX. Parting with the Priest Fortunatoff . . .549
CXXX. Last conversation and parting with Count Prata-
soff Last words with M. Mouravieff and M.
Skreepitsin . . . . . . .551
CXXXI. Return to England and Oxford . . . .555
APPENDIX . 557
CHAPTER I.
Mr. Palmer contemplates a visit to Russia.
\ Whit-Tuesday, May 21, A.D. 1839, when the
Grand Duke Alexander of Russia came with the
Duke of Wellington, our Chancellor, to Oxford, I,
being then one of the Public Examiners, was invited
to meet him ; and I presented to him in Brasenose
College library a petition written in French, of which
the following is a slightly abridged translation, as I
showed it for criticism to Dr. Routh, our President,
some words being omitted at his suggestion, as noted
in their respective places :
" Though it may seem presumptuous, I venture to
present a petition to your Imperial Highness.
" It is this : to obtain that there be sent hither some
Russian ecclesiastic, capable of examining the theology
of our churches. He could live in Magdalen College
(I am authorized to say this), and I would myself teach
him English, that so through him the contents of some
of our best books may be made known to His Imperial
Mr. Palmer contemplates
Majesty and to the Bishops of the Eastern Communion.
And, if, after a time, I should go to Russia, to study
there the theology and the ritual of the Russian
Church, I hope that I may obtain your Imperial High-
ness's protection. Assuredly, if the whole Catholic
Church ought to aspire after unity, nothing can be
more worthy of the piety of a great prince, than to
seek to facilitate the reunion of two Communions,
separated only by misunderstandings and want of
intercourse.
"While the Catholic Church of England "
Here the President, when I showed it to him,
interposed : " Leave out the word ' Catholic/ sir : it
will not be understood."
" While the Church of England constantly defends
the rights of Christian Sovereigns, invaded equally
by the ambition of the Eoman Pontiff and by demo-
cratical licentiousness, she is herself at present in
great danger, isolated in a corner of the West, unsup-
ported by the Civil Government and "
" I would leave that out, sir."
" In a corner of the West, and threatened by the
hatred of all the Protestant sects "
" Leave out the word ' Protestant ' "
"Of all the sects, which have leagued with schis-
matical Papists to overthrow her.
"If your Imperial Highness will be pleased to
a visit to Russia.
favour our studies, 1 and to take an interest in the
distress of our Churches, it will be doing a benefit to
the cause of social order, of submission and humility in
the West ; and at the same time, by facilitating the
union of the Churches, your Imperial Highness will
gladden all those who pray for the peace of Chris-
tendom.
" May God bless the throne of the Emperor of
Eussia, and may all the peoples committed to him
obey him as a father. May he never see the anarchical
principles of heretical Protestantism coming to disturb
his Empire and its churches ; and may it be given to
him, on the occurrence of some just opportunity, to
deliver the East from the yoke of the Infidels."
" I would leave out this last sentence, sir," said Dr.
Eouth ; " the first clause will not be understood, and
the second will seem un-English."
" In conclusion I again beg your Imperial Highness
to pardon," &c., &c.
Being at this time one of the college tutors at Mag-
dalen, and having to lecture on the Thirty-nine Articles,
I began a Treatise on them for the use of my pupils,
1 [It was, I think, a few years after the date of this petition,
that the report was circulated in Oxford that the Czar had pro-
posed to found in the University a Professorship of Russ, but
that nothing came of it in consequence of his stipulating that
the appointment of professor should rest with him.]
B 2
Mr. Palmer contemplates
intending to make it very different from the comments
of Tomlin, Burnet, and Beveridge. What I wrote
might be called an " Introduction " to them, and I
wrote it at the end of 1839 and the beginning of 1840. 2
It was in Latin, and read and approved by Dr. Routh,
who at the same time suggested a number of slight
alterations.
The President passed over without remark what he
found written about the Filioque^ and he especially
commended what I said about Transubstantiation ; at
the same time he had marked a passage, in which I
said of the Anglican Liturgy, that in it, notwithstanding
those changes by which it now differs from the Roman,
" the mystioal Lamb is still truly immolated, and a
sacrifice is offered propitiatory for the quick and for
the dead." Turning to his mark at this page, and
pointing with his finger to the passage, he asked,
" What do you say to the Article, sir ? " I replied,
" Since this is certainly the doctrine of the Fathers,
with which the English Canon of A.D. 1571 required
2 [Of this Latin work very few copies remain. The one I
possess I owe to the kindness of Archdeacon Palmer. It is
remarkable that, though the spirit and drift of Mr. Palmer's
work is the same as that of No. 90 of the " Tracts for the Times,"
he wrote his essay a year before that tract, and I never even
heard of the existence of his essay till his papers came into my
hands in 1879, after his death. I knew him only as a distant
acquaintance till the end of 1841.]
a visit to Russia.
all preachers to agree, 3 and with which it asserts the
Thirty-nine Articles themselves to agree, exacting sub-
scription to them on no other ground, they mtist, I
suppose, be explained, and I think they may fairly be
explained, so as to agree with the known sense of the
Fathers and of the Church, even if in any places they
are suspiciously or ambiguously worded." He repeated,
" I say nothing about the doctrine, sir, but what do
you say to the Article ? "
On another occasion, not in connexion with my
Essay on the Articles, he asked me, "Do the Greeks and
Russians hold the tradition of the Assumption of the
Blessed Virgin in the Body *? " and he added, " I doubt
much, sir, whether that was an Apostolical Tradition.
The Orientals have another tradition which looks much
more like one, viz., that of the Perpetual Virginity;
and again another, forbidding clerks in holy orders
to marry after Ordination. Controversy apart, sir,
it must be admitted that the Protestants have gone
much too far on that subject. There is no autho-
3 [It seems as if down to the year 1663 this canon was in
force. Vide Mr. Hope Scott's Life. He writes in 1838 to a
friend, that be had found some of the testimonials given by
Merton College to a candidate for orders, which attest that the
individual in question " nihil unquam, quod sciamus, aut ere-
didit, aut tenuit nisi quod ex doctrina V. ac N. Testament!
Catholici Patres ac veteres Episcopi collegerunt, nisi quod etiam
ecclesia Anglicana probat et tuetur."]
Mr. Palmer's visit to Russia.
rity for bishops, priests, and deacons marrying after
Ordination, nor was it allowed in the primitive Church
even before the Council of Nice, as appears from the
Apostolical 4 canons, which represent in general the
discipline in force throughout the world in the second
century." 6
My Latin Introduction to the Thirty-nine Articles
was printed, without being published, in the summer
of A.D. 1840, in order that I might have copies of it to
take with me to Eussia.
4 [" The Greek Church, as well as the Latin accepted the
principle, that whoever had taken holy orders before marriage,
ought not to be married afterwards," Hefele, Counc., ii. 2, 43.
" Non licere autem illis post ordinationem, si uxores non habent,
matrimonium contrahere," Apost. Const, vii. 17.]
5 [As Dr. Kouth was himself married, I would understand
him here merely as conceding the force of an argumentum ad
hominem as urged against the Protestant objection to the doc-
trine of the Blessed Virgin's Assumption ; for if there is no
early tradition for it, neither is there any tradition for, or rather
there is an explicit or implicit tradition against, the marriage
of persons in holy orders.]
CHAPTER II.
Dr. Routh sanctions the project.
~T\R KOUTH, President of Magdalen College, who
- L> ^ allowed me so familiarly to consult him, died in
1855, when he was in his hundredth year. He was full of
information about the Eevolution of 1688, almost as if
he had lived at that time, and he was once much amused
by a young man's asking him whether it was not true
that he had seen Charles the Second. He answered
laughingly, "No, sir, but I have seen a lady whose
mother had seen Charles the Second." Charles, he
used to say, kept himself in the saddle, because he
knew more than those about him ; James lost his
throne because he knew less, and was kept in igno-
rance of the truth by those about him, and induced by
them of set purpose to do what they knew would
render him unpopular. He was the most ill-used man
in his dominion.
Dr. Routh, however, was not, as any one born in
our century might have supposed at first from his
Dr. Routh sanctions
conversation, a representative of the old Jacobites and
the old Tories, and of those Conjuring Divines who
were ejected from their benefices after the Revolution
of 1688. On the contrary, he was a Whig of the old
school, and a friend of Sir Francis Burdett.
Speaking of Sir Francis, he said that he was no
mischievous agitator, nor traitor, nor revolutionist, but
that there had been great abuses and great corruption,
against which he contended in such way as he could.
And, speaking generally, the rights of the people
and the supremacy of the people, when advocated by
certain great families, did not (he considered) mean all
that was imputed by opponents, but only so much as
might be necessary from time to time to serve the
interest of the party, which was really oligarchical.
As time has gone on, the two great parties have more
than once shifted their ground, the Tories having at
length transferred their allegiance and their ideal
loyalty to the House of Hanover, and having taken up
the political standing of the original Whigs, and the
Whigs having become more and more liberal. The
old and true maxim was, that the king could do no
wrong ; that is, that, if he did any wrong, the minister,
or other person who did it for him, could be accused,
tried, and punished in the king's name ; but now the
maxim is that the king can do nothing at all, neither
wrong nor right, but all is to be done for him by the
Mr. Palmer's project. 9
man who has the ear of the House of Commons. But
what is called the Cabinet and the office of Prime
Minister is a super-fcetation entirely unknown to the
Constitution. "As things are now," he sometimes
said, " the Government may be called a disguised or
veiled republic ; and I think, sir," (this was after the
Reform Bill), "that I see an intention, or at least a
tendency, to make it an undisguised republic."
He thought that we should very likely have civil
war over again ; and in a handsome new church built
by his sister at Theale, near Reading, he made a
duplicate inscription in memory of her as foundress,
saying that thus, " when the old times came over again,
and they take the brass to make brass cannon, there
would hereby still remain a memorial of his sister."
Explaining the difference between the Tories and
the Whigs, he said that according to the Tories, one
is to render to the king at least passive obedience ;
even if he takes one's money or property arbitrarily,
one may not resist him ; " but for myself," he said,
" if any man, be he who he may, King, Lords, or
Commons, or all of them together, attempted to take
my money unjustly, I'd resist him, sir, if I could,"
(taking me by the button), "I'd resist him." 1
1 [Mr. Palmer was very successful in bis imitation of Dr.Routh's
manner. It is necessary to have known the latter to enter fully
into these and the following striking reminiscences of him.]
io Dr. Routh sanctions the project.
July 4, 1840. Having obtained Dr. Routh's appro-
bation of my plan of going to Russia, I consulted him
further, whether, while living in Russia (I wished to
go to Kieff, as the cradle of Russian Christianity), I
ought voluntarily to separate myself from the Russian
Church, or rather seek the communion from the local
Bishop. He approved of my rather seeking the com-
munion, saying also at the same time, " It will lead
to nothing, I fear, sir, for a separation there un-
happily is ; but it will show that there are some
among us who wish it were otherwise." He added
that he was not aware that we had ever by any public
or synodical act renounced the communion of the
Eastern Church, or that our churches had ever been
excommunicated by name by the Eastern. And
towards the end of the reign of Peter the Great, there
was a correspondence between certain of the non-
juring British Bishops and the Greek Patriarch, which
was carried on through the Russian Synod with the
knowledge and favour of Peter ; and, even after the
Greek Patriarch had sent an ultimatum, closing the
correspondence, Peter caused the Russian Synod to
write desiring that it might be continued. But at his
death, in 1725, it was dropped.
CHAPTER III.
Difficulties with Magdalen College.
. EOUTH offered to propose at a college
meeting that the Society (i.e. the college),
should give me a letter of recommendation, a form for
which he bade me draw up in Latin ; and this, after
he had altered it to his mind, he caused to be en-
grossed on parchment. But on Monday, July 27,
when at the college meeting this letter was read, and
the President proposed that the college seal should be
set to it, one of the Fellows, Mr. Sibthorpe, rose, and
in a tone of excitement said, " I protest, Mr. President,
I protest against this Society giving any encourage-
ment to the idea of intercommunion with the idolatrous
Greek Church." And the Vice-President, with one
or two others, having joined in his opposition, the
President, saying with a smile, " Unity, gentlemen, is
very desirable," put the parchment aside, and was pro-
ceeding to other business, when one of the objectors
suggested that the college should give me instead a
12 Mr. Palmer s difficulties
certificate of leave of absence for purposes of study in
Russia, and this was done.
The same day, after the meeting, the President sent
for me to his house, and said, " I should be sorry,
sir, that you should go to Russia with only that
meagre document, i.e. the certificate ; and, though I
did not think it desirable to press the matter at the
meeting, unless it could be done with unanimity, there
is nothing to prevent my giving you, in my own name,
any letter I please." And, so saying, he gave me back
the parchment which had been read at the College
meeting with some abbreviations and alterations
marked upon it, that I might get it engrossed afresh ;
after which he would send it after me by the post to
London.
" I think, sir," he said, " that I could find prece-
dents for what I am doing, but in strictness, such
letters ought to be from a Bishop." And, when I
replied that in London I might probably see the
Archbishop of Canterbury, and could ask him if he
would countersign or otherwise authorize the letter, he
desired me to do so by all means. Also, on hearing
that I had declined introductions, which had been
offered to me to English residents in Petersburg,
and in particular one to our ambassador, Lord Clan-
ricarde, and that I hoped to go on at once to Kieff,
Dr. Routh bade me on no account decline the intro-
with Magdalen College. 1 3
duction to our ambassador. " That," he said, " is
very likely to be useful, especially in such a country
as Russia :" in consequence I obtained this introduc-
tion.
The letter of commendation, as altered and to be
given to me by the President, was in English as
follows :
"To all faithful believers in Christ, to whom these
letters may come, wishing grace, health, and salvation.
Whereas it has been signified to me that one of our
fellows William Palmer, Master of Arts and Student
in Theology, and Deacon in Holy Orders, desires to go
to Russia for ecclesiastical studies, I, approving and en-
couraging his desire, do, by these present letters, sanc-
tion his undertaking. I wish him, after asking per-
mission of the most potent and religious Emperor, if
the piety of the Emperor grants his request, to present
himself with all reverence to the Russian Bishops, and
especially to the Most Holy Spiritual Synod, that by
their favour and protection he may become acquainted
with the doctrines, rites, and ceremonies of the Russian
Church, and may learn the Russian language, either in
some Spiritual Academy or elsewhere, as may be judged
most convenient.
"Further, I ask, and even adjure in the name of
Christ, all the most holy Archbishops and Bishops,
and especially the Synod itself, that they will examine
14 Mr. Palmer's difficulties
him as to the orthodoxy of his faith with a charitable
mind, and, if they find in him all that is necessary to
the integrity of the true and saving faith, then that
they will also admit him to communion in the Sacra-
ments.
" I would have him submit and conform himself in
all things to the injunctions and admonitions of the
Russian Bishops, only neither affirming anything, nor
doing anything, contrary to the faith and doctrine of
the British Churches.
" To these letters I willingly affix my name and
seal this fourth day of August, in the year of Christ,
1840.
"MARTIN JOSEPH ROUTH, President
of St. Mary Magdalen College in
the University of Oxford"
Our ambassador to the Court of Russia, Lord Clan-
ricarde, being then in London, gave me several letters
of introduction to persons living at Petersburg,
especially one to the Count Pratasoff, Ober Prokuror
(High Procurator) of the most holy Governing Synod ;
and another to M. de Barante, the French Ambas-
sador. "You will be surprised," Lord Clanricarde
said, " to see a General of Hussars in his uniform, an
aide-de-camp of the Emperor, presiding in the Synod,
directing the Bishops, and governing the Church."
with Magdalen College. 1 5
Later, when I was in Kussia, I heard a story of the
Grand Duke Michael, brother of the Emperor, while
conversing with some officers of his suite, on the ap-
proach of the Count Pratasoff, saying, "Here comes
our Patriarch."
CHAPTER IV.
Difficulties with the Primate.
Saturday, August 1, I told the Archbishop of
Canterbury, Dr. Howley, what Dr. Eouth (for
whom he expressed the greatest respect) had done for
me, and he said that he would willingly countersign Dr.
Routh's letter. On Wednesday, the 5th, having received
it from Dr. Routh that morning, I took it to Lambeth
to the Archbishop's chaplain for the Archbishop's
signature, leaving with him at the same time a copy of
my Latin Introduction to the Thirty-nine Articles,
not to be given then to the Archbishop, but that it
might be at hand in case of any question arising in
Russia out of my application to be admitted to com-
munion, which might make it proper to refer to the
living authorities of our Church as supposing, for
instance, it was objected that I was putting on our
Articles a sense which did not properly belong to
them.
This was on the 5th. Next day the chaplain wrote
Difficulties with the Primate. 17
to me from Lambeth that the Archbishop, after read-
ing Dr. Kouth's letter, did not feel able to put his
name to any such document. He would not indeed
refuse to give me letters commendatory as to a person
going on a visit of inquiry, such as both his Grace and
the Bishop of London had given recently to Mr.
Tomlinson (and such indeed as they gave a year or
two later to the Anglo-Prussian Bishop Alexander of
Jerusalem), but the Archbishop would altogether ob-
ject to a clergyman of our Church offering himself for
that kind of examination to the Bishops and Clergy
of the Russian Church, with a view of joining, if per-
mitted, their communion.
This letter took me to Lambeth again. In a con-
versation with the Archbishop's chaplain I assured him
that I proposed to offer myself to no other kind of
examination in Russia than such as every stranger who
offers himself at all to communion must necessarily
undergo even in England ; that according to ' the
Rubric, even parishioners are required to give notice
before communion to the curate, which implies an
opportunity of his questioning them ; that it was far
from my intention to ask the Archbishop to endorse
my anonymous Introduction to the Thirty-nine Arti-
cles, or to commit himself to any special approval of
the opinions or acts of an individual traveller. All
that I desired was, in truth, a certificate that Dr.
o
1 8 Difficulties
Routh and the bearer of Dr. Routh's letters are in
communion with the Church of England and with its
Primate.
All this I wished to be reported to the Archbishop,
expecting to receive from him such certificate as he
might be willing to give ; but hearing nothing further
for several days, I left London for Petersburg on the
night between the llth and 12th instant, by the route
of Hamburg, Lubeck, and Cronstadt.
However, the Archbishop did not eventually leave
my letter without an answer. It was gained in the
following way. Immediately before leaving London
I wrote to my father an account of what had taken
place about my journey. I told him of the President's
formal letter and of the College's leave of foreign
travel, and then of the Archbishop's disliking to
countersign Dr. Eouth's document, or even to certify
that the President and myself were in communion
with the Church of England, thinking that such an
act might be understood in Russia to make him a party
to all my proceedings; an anticipation, which was
doubtless increased by my having drawn up a Latin
statement of the sense in which I understood our
Articles. I went on to say that the Archbishop, as
his chaplain assured me, did not mean to express any
disapproval of the step I was about to take, but only
was disinclined to become in any way responsible for
with the Primate. 19
it himself. As it is, my Letters of Orders, signed by
the Bishop of Oxford, and the two letters of the
College and of the President, would, I supposed, be
proof enough that I belong to the Church of England,
and that I have the approbation of my immediate
superiors in what I do. Of course I must take care
to make it understood that my statement of doctrine
expresses merely my own personal interpretation of our
Articles, and that if in anything it seems to misrepre-
sent their sense, or the doctrine of our Church, I
submit it to the judgment of her living authorities.
On receipt of this letter, my father put it into the
hands of Mrs. Howley, who was a connexion of
his, and she read it to the Archbishop. In this
way I learnt that his Grace was much pleased with it,
and wished my father to know that " he considered
my success as standing a much better chance without
his signature, as no suspicion could attach to an indi-
vidual acting independently, but if authorized by his
Grace, it might excite alarm. His declining, therefore,
to sign the paper, she said, was a matter of caution
equally beneficial to both parties." My father added
that I had created an interest and left a favourable
impression behind me at Lambeth. This letter he
wrote on September 12th, and I received it at
Petersburg.
c 2
CHAPTER V.
Mr. Palmer on his way to Petersburg.
A UGUST6, O.S. [N.S. 18.]. On board the Alex-
^"^- andra steamer in the Gulf of Finland, passing
along the coast of Livonia and Esthonia, conquered by
Peter the Great from the Swedes ; passing Eevel and
Narva, and approaching Cronstadt.
It was before Narva, at the commencement of the
Swedish war in 1700, that Peter's army had been
utterly destroyed by Charles XII. ; but four years
later, on August 9th, 1704, Narva was taken by
Peter. " On the 9th," says a letter dated the 17th,
and written from Narva after its capture, " Kongodiev,
a separately fortified part of Narva, was taken by as-
sault in three quarters of an hour two stone fortified
precincts, and a third of earth, extremely strong and
rich, and admirably well-built. In the two stone towns
there is no wooden building whatever. The streets,
too, are all paved with stone. In Eussia there is
nothing like it, except at Moscow." This was a year
and three months after the first occupation of the site
Mr. Palmer on his Journey. 2 1
of Petersburg. "On the 16th of May, 1703," says
Solovieff, " on one of the small islands of the mouth of
the Neva, a little below the site of Kantsi, there was
heard the sound of the axe, and they began to erect a
small wooden town. This small town was Petersburg,
the capital of the new Kussian Empire. Muscovy was
no more " (Hist. voL xiv. p. 349).
Peter's idea at that time, as expressed in his own
words, was to found a Russian Amsterdam. He had
not as yet formed the design of making his new city
the capital. On the 16th of May that year, the feast
of Pentecost, or of the Trinity, they began to found the
fortress of Petersburg, a wooden church of SS. Peter
and Paul, four lines of houses for the commandant and
his soldiers, and a small house of only two rooms and
a kitchen for Peter himself, and one much larger for
Menshikoff, in which the Tsar was to give banquets
and to hold councils. Forty thousand labourers were
set to work The house of Menshikoff in the Vassili
Ostroff, the church of the Trinity (Troitski sobar) near
to Peter's own small house, and the fortress of Cron-
.stadt with its double harbour on the Isle of Kronslot,
at the mouth of the gulf, date from 1710. In 1712
the Governing Senate (instituted February 22nd, 1711),
at first consisting of eight members, was partially trans-
ferred to Petersburg.
Thus Peter began his new Muscovy; he had no
Mr. Palmer
pleasant associations with, the old. In time of the
Tsar Alexis Michaelovich, and remaining till the reign
of the Empress Elizabeth (when it was destroyed by
fire), there was at Moscow a suburban palace, named
from its church Preobrajensk, or "the Transfigura-
tion," and there, after the events of May, 1682, the
great Peter, Peter Alexievich, was kept by his half-
sister, the Regent Sophia, at a distance from the court,
and left purposely without suitable instructors. He lived
with his mother, Natalia Cyrillowna, became a " street-
boy," and amused himself with playing at soldiers.
On the outskirts of Moscow, to the same direction with
Preobrajensk, there was a suburb called Koukou or
Nalivaiki (Drinkborough), inhabited by Germans and
other foreigners, chiefly Protestants, and Peter, passing
through this suburb whenever he went into the city or
returned, was brought more and more into contact with
the foreigners. When he began to play at soldiers, he
accepted all who offered themselves, noblemen and
stable-boys, native Russians and externs, orthodox
Christians and Protestants, or infidels, all alike. He
became more and more intimate with the inhabitants
of Koukou, took a liking to their free and easy manner,
and especially to their beer and tobacco, and to their
material civilization.
Gradually his playfellows grew up into two regi-
ments of guards devoted to his person, and imbibed his
on his Journey. 23
anti-Russian ideas, were drilled after the German
fashion, officered in part by foreigners, and named, from
his suburban residence and from another neighbouring
locality, the Preobrajensky and the Semenovsky regi-
ments or polks. Thus he became a power, and was
able to put down his sister Sophia (who saw her
danger when it was too late), to exterminate the Strelsi
(the janizzaries of the former Tsars), to subject the
nobles and the clergy, no less than the peasants, to his
absolute will, in a word, to transform, metamorphose,
or transfigure his country, both civilly and religiously,
destroying the old Muscovy which hated and loathed
him as an impious, semi-pagan, and unnatural monster,
creating a new Russia with its new capital and new
borrowed materialistic civilization, which has given to
him the title of " The Great " Emperor or Tsar, and
Father of his country, which has hitherto worshipped
him as a demi-god. When he was in England (January
10th to April 28th, 1698), and had conversation with
English bishops, one of them indeed, Burnet, described
him as a furious man, in fact, a savage ; but one of the
national poets of his new civilization sings, " He was
a god, he was thy god, Russia ! descending to thee
from the realms above." l As I was coming up the
i [Mr. Palmer has added here at a later date, that " the last
public official celebration of his apotheosis was on May 30, 1871,
the bicentenary of his birth."-
24 Mr. Palmer on 7tis Journey.
Gulf of Finland, and approaching Cronstadt on the 18th
of August, that is the 6th o.s., 1840, it was the
festival of the Preobrajensky regiment and of its
church, which stands in an enclosure surrounded by
trees, and by cannon captured from the Turks ; and
the same festival, the Transfiguration, is continued
during eight days till the 13th, which is the octave.
CHAPTER VI.
He arrives at Petersburg.
ON our arrival off Cronstadt at 11 a.m., on Wed-
nesday, August 7th [N.S. 19], the steamer
was boarded by the police and custom-house officers,
and with a boat's crew of rough, hard, brown-faced,
shaven men, in long, brown greatcoats. In other boats
which came alongside, we saw, as we looked down over
the ship's side, blue Kaftans, and merchants with mag-
nificent beards. The passports of the passengers were
given up, and examined in the cabin, and the passen-
gers themselves were all questioned very minutely, one
by one. When at length this tedious inquest was over,
and the greater part of the officials had left us, we
went between the batteries, by which the Isle of Cron-
stadt, or Kronslot, is surrounded, having on our left, as
we passed, first the pier and the commercial port with
its forest of masts, and then the naval port, with some
thirty great men-of-war, many of them three-deckers.
The granite fortifications looked strong, and the ap-
26 His arrival
proach towards Petersburg afterwards was striking.
The water, though the navigable channels might be
narrow, was of great width, and, looking towards the
shore of the mainland, on our right we saw rocks just
high enough to diversify the scenery, with the build-
ings of Oranienbaum and others, and dark lines of trees.
On the other side, towards the left, and in front, the
city itself, in very bright colours and of great extent,
seeming, though still far off, to rise immediately out of
the water. When we were eight or ten miles distant,
we ran aground upon a mud-bank, and lay some three
hours, without any awning under a burning sun, till a
smaller steamer came from Cronstadt, and took us on
board.
At length we saw distinctly rising before us in the
distance one great cupola (that of the unfinished church
of St. Isaac), and presently four lesser cupolas round it,
all gilt and flashing brightly in the sun, and several
other large churches, with five, or even more domes
each, with a bell-tower perhaps besides, unlike anything
to be seen in the West ; some of the domes, as those of
St. Catherine's Institute, were of a pale green, others
of a bright copper-colour. Those of the Trinity Church
(the church of vthe Semenoffsky regiment of the guards)
were of a bright blue, studded with stars of gold.
The tall, slender, gilt spires (slender as a thread and
gleaming in the sky) of the Admiralty, and of St.
at Petersburg. 27
Peter and St. Paul in the fortress, especially the latter,
attracted my attention. As we came nearer, trees and
lines of building were reflected upside down in the
water along the shores.
While gazing on this scene, we made a turn to the
left, and found ourselves almost at once in the heart of
the city, alongside of a magnificent granite quay, with
rows of palace-like buildings, of light, cheerful tints on
either side of the greater Neva, which is here a clear,
flowing stream of noble width. The whole river is
divided into four chief streams, called the Great and
Little Neva, and the Greater and the Less Nevka, which
encompass and divide from one another a number of
islands ; but we saw only the Greater Neva, having on
our right, ahead of us, the Admiralty, and beyond it the
Winter Palace and part of the city, and on our left the
Vassili-OstrofF (i.e. the Island of Basil), and beyond it,
ahead of us, the islet of the fortress, and the Peters-
burg Island, or Side, as it is called. The channel on
which we were is somewhat too wide to allow of the
quays and buildings on both sides to be seen at once to
full advantage. Immediately ahead of us, when we
stopped, there was a bridge of boats (the stone bridge
not being yet begun). Opposite the landing-place there
were drawn up, as if friends were expecting some of the
passengers, carriages with four horses, and immensely
long traces, a bearded coachman on the box, and a boy
28 His arrival
riding one of the leaders. Similar equipages drove past
at a rapid pace, the boy screaming in a shrill tone to all
to get out of the way. Droshkies too, that is, padded
boards on four wheels, with a seat for the driver in
front, and rests for the feet of the passenger like flat
stirrups on either side, were standing to be hired, or
passing in numbers. These open, rough vehicles, which
well deserve their name of Droslikies (i.e. Shakers),
afford no protection against either dust or rain. A man
mounts them, and rides astride behind the driver, as if
on horseback, but a woman or any second passenger sits
sideways, and holds on as it were to a pommel. The
horse has a high wooden arch rising from the ends of
the shafts over his head, called a donga, under which
he tosses his head freely. To these dongas and to the
horse's head-gear bells are attached, so that there is a
great jingling, useful no doubt in the winter when the
sledges glide noiselessly and rapidly over the snow.
The dresses of the ladies in the carriages probably came
from Paris, but the blue Kaftans of the coachman and
outriders, and of multitudes of other people on foot,
with red, blue, or yellow sashes and caps, intermixed
with peasants in sheep-skins (all with beards), private
soldiers (these without beards), in long grey or brown
cloaks, and numerous officers in all sorts of uniforms
and plumes, with now and then a Circassian, or some-
thing else unmistakably Oriental, made a scene striking
at Petersburg. 29
enough to one who came for the first time direct from
London.
One was struck especially by these points of con-
trast : the blue, cloudless sky ; the clear, broad river ;
the quays, lined with palaces ; the clean, lively tints of
the buildings, without a trace of smoke or soot ; the
vast places comparatively empty, instead of crowded
thoroughfares ; while of the people visible few com-
paratively were women, and every third man seemed
to be a soldier.
When we had moored alongside of the English
Quay a number of police officers came on board and
took possession of the cabin, where they seated them-
selves at a table, called in the passengers one by one,
and questioned them, repeating the whole inquest to
which we had already been subjected at Cronstadt.
They asked, " Of what Government are you a subject 1
of what confession of faith ? of what profession or
quality ? how old ? what is your object in coming to
Russia ? to whom have you letters *? where are you
going to live or lodge 1 " the passport being examined
at the same time.
I said that I was of the Orthodox or Catholic Re-
ligion, and a deacon : that I came for ecclesiastical
study ; and that I had letters to the Ober-Prokuror of
the Synod, and to some others. However, seeing I was
described in my passport as " le Reverend " they wrote
3O His arrival at Petersburg.
me down a Prediger or Pastor of the Anglican Eef onned
or Luthero-Calvinistic confession of faith ; so at least
I was described in my carte de sejour, which was
printed in Euss, French, and German.
All my books (and I had brought a good many) were
put together at the Custom House, and sent to the
censors, from whom I did not recover them till twelve
weeks after.
It was already evening when I found myself esta-
blished in a lodging-house kept by two ladies with
English names, a house not licensed as an hotel, but
connived at for the convenience of English and
American captains and traders ; it is in the Galernaia,
a long street parallel to the English Quay.
CHAPTER VII.
His first walk in Petersburg.
mHUKSDAY, August 8 [o.s.], 20 [N.S.]. About
-^ four, and on to five a.m., the bells of different
churches were going with a gong-like, booming sound.
I rose and took my first walk in Petersburg.
Passing along the Galernaia, I issued out from under
an arch at its further end into the Isaac's Plain,
bounded on the side opposite to me by one of the sides
of the huge Admiralty with its gilt spire ; to the left
of me by the Neva, with the Vassili Ostroff and the
island of the fortress, with its still loftier and gilt
spire; and to the right by the church of St. Isaac,
Hegumen or head of a Dalmatian monastery in the time
of Valens and Theodosius, whose feast-day, May 30,
is the birthday of the Tsar Peter. This church, though
still surrounded by scaffolding, showed its magnificent
dark-coloured polished columns, monoliths, forty feet
high, at each of the four fronts of the Greek cross ;
and others of the same material encircled the cylin-
32 His first walk
drical wall, from which, the central cupola rises
above.
Turning round and looking back, I saw on each side
of the archway under which I had just passed, and
which by it were united to each other above, two hand-
some blocks of building or palaces, with stairs leading
up to each, and inscriptions on their fronts, showing
that the one on the right was for the use of the
Governing Senate or Council of State, and the one on
the left for the use of the most Holy Governing Synod.
The similarity of the two buildings suits well the idea
and intention of Peter, who instituted the Spiritual
Kollegium, to which he gave the name of Synod, and
then the Patriarchal title of Most Holy, in order to its
being on a footing of an exact equality with the
Senate.
. But the object of most interest in the Isaac plain is
the bronze equestrian statue of Peter, the work of Fal-
conet, with the laconic and pregnant inscription on it,
Petro Primo, Catharina Secunda. It is certainly a fine
group. His horse is rearing on a huge block of Fin-
nish granite. He faces the water, as he ought to do.
He has made his way, in spite of all obstacles, to the
sea ; he has Schusselborg and the Ladoga on his right
and Cronstadt and the Baltic on his left ; his right arm
is raised as if he bade the fortress and the church of
St. Peter and St. Paul, his own small dwelling, and
in Petersburg. 33
the church of the Holy Trinity, and the city which
was to grow up around them, to start into existence.
Of three long streets, called prospeJcts, which converge
towards the Admiralty, the Nefsky runs 1 from the
winter palace down to the Lavra or monastery of St.
Alexander. This is the chief street of all Petersburg,
answering to the most fashionable of the Boulevards of
Paris. With broad trottoirs on either side, and the usual
rough pavements in the middle, it has also a double
line of carriage-way paved with hexagonal blocks of
wood. The houses, which in general are not more
than two or three stories high, are all built of brick
in great blocks, with from eight to twenty or more
windows in a row, and with stucco fronts coloured with
a pleasing variety of light tints. Two peculiar features
are these ; below, the projection of light porches,
supported by very slender rods or columns with flat
roofs, from many of the houses across the footway ;
and above, the frequency of awnings to the windows,
capable of being taken in, like the wings of an insect,
or thrust out at pleasure. Long rows of letters, often
of great size, of different lengths, and at different
heights, coloured or gilt, with the names or advertise-
ments of the occupiers of each house or story, and
large window-boards painted with all the wares of
1 [Three English miles in length, and nearly in a straight line.]
D
34 His first walk
the dealer within, make up in some degree for the
comparative little show there is of glass shop-
windows.
The Grand Prince Alexander Garoslavich (father of
Daniel, who first raised the city and appanage princi-
pality of Moscow to importance) was sumamed Nefsky
from his victories gained on the banks of the Neva
over the Swedes in 1241, when he was yet only Prince
of Novgorod, while his father Garoslaff reigned as
Grand Prince under the Tartars at Vladimir. For the
sake of this historical association, after Peter had re-
conquered from the Swedes these regions, the relics of
St. Alexander were translated hither from Vladimir on
August 30, 1724, fourteen ye.ars after Peter had first
marked the site for the convent and seminary, and had
laid the foundation there of a church of the Holy
Trinity. Here was placed St. Alexander ; and, with
the distinctive title of Nefsky, he became one of the
patron saints of the new capital, or rather the special
patron, from the presence of his relics ; though the
church of the fortress, the first founded, was dedicated
to St. Peter and St. Paul in connexion with the name
and origin of Petersburg itself. The Nefsky Prospekt
ends with St. Alexander's Lavra ; here the Metro-
politan Seraphim resides. Here, within its precincts,
separated by a passage and a door locked up at night,
is the Spiritual Academy and the Seminary. Here, in
in Petersburg. 35
its cemetery, many of the nobility and of the wealthier
citizens are buried, and more than one of the last de-
scendants of the Komanoff line.
Going along the Nefsky Prospekt I soon came to a
church, shown by its inscription, "Deo et Servatori
sacrum," to belong to the Dutch, Swiss, and French
Calvinists ; then to another, of the Lutheran Germans.
This was founded by Peter himself, at the request of
some of his foreigners, at the same time that he founded
on the Viborg side the Russian church of St. Sam-
son, who is commemorated on the 27th June in honour
of the victory of Poltava. Then I came to the church
of the Poles and other Roman Catholics, subjects of
the Empire or strangers. This is held by Dominican
fathers, and a little beyond this there is a church of
the Armenians, not far off, but not in the same street,
but in the Koninshnaia. There is a church also of
the Lutheran Finns. All these are churches of a cer-
tain size and appearance, and in consequence of their
presenting themselves one after another in the principal
street of the city, the street itself has sometimes been
called jocosely, " la rue de la tolerance" In fact the
subjects of the conquered provinces, whose religion has
been guaranteed to them, and strangers, are more than
tolerated ; they are often liberally assisted by the
Government. But none of these churches exist for
native Russians ; nor can their ministers receive prose-
D 2
36 His first walk in Petersburg.
lytes from the Eussian Church. If they did, they
would be expelled the country : and any member of
the Russian Church joining another communion incurs
the penalty of civil death. On the other hand,
members of the tolerated communions may, if they
comply with certain forms, be received as proselytes
from one to another ; and the Russian Church may re-
ceive proselytes from them all. The children, too, of
all mixed marriages must be bred up as members of the
dominant Church. Nevertheless, in spite of this se-
verity of the laws, there are millions of native Russian
schismatics called Raskolniki.
CHAPTER VI I L
The Kazan Church.
the side opposite to these tolerated churches
one finds the Kazanski Sobor, so called from an
icon (picture) of the B. Virgin brought from Kazan. At
present this is the chief church of Petersburg; but
the Isaaski Sobor, when finished, will supplant it. The
Russian name Sobor, often mistranslated cathedral,
means rather a collegiate church (the catholicon of the
Greeks, or church of the general assemblies) than a
cathedral properly so-called ; and even the chief Sobor
is not necessarily connected with the residence of a
bishop, who always lives in a monastery. The name
Sobor in Russ, besides the chief churches in monas-
teries, designates also all such churches as have a
number of priests attached to them.
The Kazanski Sobor, which I visited about a quarter
past five p.m., where the vespers were already over, has a
semicircle colonnade, said to have been suggested by that
before St. Peter's at Rome, fronting towards the Nef sky
38 The Kazan Church.
Prospekt, and attached at its centre to the north transept,
through which is the chief entrance. The church itself
extends lengthways behind this colonnade, parallel with
the street. It is always open, which the lesser churches
are not ; and the hours, at least at this time of the
year, for the vespers, the matins, and the liturgy (i.e.
the mass services) are said to be four p.m., four a.m.,
and ten a.m.
Before great festivals and Sundays (and at other
times the same may be done for convenience) the Great
Vespers and Matins are usually sung together over-
night, and the whole is then called 'AypvTma, i. e. the
vigil service. This is the custom in summer, when the
days are long.
This church is 204 feet long, 156 wide, and inside
to the top of the central cupola 156 high ; but outside
its height is nearly 200. It has been compared to that
built by Justinian at Bethlehem, since, like it, it is in
the form of the Latin Cross ; and has outside double
rows of splendid granite columns, between fifty and
sixty in all, and about thirty feet high, with bronze
Corinthian capitals. The eye, however, misses over
them that upper wall, pierced with round-topped win-
dows, which ought to support the flat roof of a basilica ;
and the roof, lying immediately upon the columns, looks
ill.
There was a square, carpeted platform, rising by one
The Kazan Church. 39
or two steps under the dome towards the nave, where
the bishop vests and sits in the midst of the people
when he is officiating and when he is not within the
altar. The Oltdr or sanctuary is separated from the
body of the church by a great screen, running across
the apse, and called the iconosta&is or stand for icons,
in the middle of which are three doors. In front
before the screen there is a narrow space, a step or two
higher than the pavement of the church, and on a level
with that of the sanctuary within. On this the people
were going up to kiss the icons, with which, and with
gilding, the whole face of the screen was covered. In
front there was a balustrade of solid silver, taken by
the French from Moscow in 1812, and recovered by
the Kozaks during their retreat. There are steps of
Siberian malachite. The doors into the sanctuary are
also of solid silver ; the large lamps, too, which are
before the large icons, are all of silver.
The special icon of this church is our Lady of Kazan,
sheathed, like the rest, in drapery of silver gilt, and
covered with jewels distinguished from those of the
other icons by their greater number, size, and value.
The iconostasis extends across the whole of the east of
the church ; and has in it, on either side of the
great sanctuary, two other sets of three doors, opening
into two side apses or lesser sanctuaries. This arrange-
ment allows of additional liturgies (masses) in the
4O The Kazan Church.
same church on the same day, the rule being that on
the same altar, and on the same day not more than
one liturgy can be celebrated.
The part of the church west of the great cupola had
comparatively little ornament, though there were in
it some icons. But from the roof, from the columns,
and in the aisles, from the side walls, there hung many
bunches of keys, keys of captured towns and fortresses,
beginning with those of Azoff, taken in 1696, and
many torn and faded flags taken in different wars from
the Swedes, the Persians, the Turks, and the French,
and from other enemies. Above, round the dome,
there were bas-reliefs, as also on the outer door of the
church. On the west wall I saw a flat tablet, recording
the foundation of the church by the Emperor Alex-
ander ; the design, however, of founding it originated
with his father the Emperor Paul.
There was no bemtier of holy water at the entrance,
such as there is in Roman Catholic churches, nor any
seats whatever, nor was there that appearance of the
church being used for recollection and meditation, or
for reading devotional books, or for private prayer, or
for visiting and adoring the Blessed Sacrament, which
strikes one in the West of Europe. At the same
time the separation of the sanctuary, its richly orna-
mented screen, and the severe supernatural expression
of the older icons, made on one an impression of
The Kazan Church. 4 1
mystery and awe. There was an abundance of pious
gesticulations, bowing and crossing, kissing the icons,
prostrating and touching the ground with the forehead
(sometimes with an audible thump), and bowing and
crossing again and again, and by men, young and old,
as well as by women ; and small slender waxlights
were bought within the door at a sort of counter, and
lighted and set up to burn (as if in the name, a
I' intention, of those who had set them up), on the
great mannalia (candelabra) which stand in front of
the iconostasis, and which have a sort of platform
round the base, that is, of the great candles, with a
multitude of little sockets and spikes, for fixing the
candles offered by private devotion. There were a
good many poor in and about the church, and beggars
at the doors, to whom those passing in and out gave
kopecks freely. One day when I went again, my
droshky-driver at the door of the church gave me back
a kopeck from his fare, saying, " to set up a candle ;"
that so, as he was unable to leave his horse, his prayer
might be represented by his candle.
The impression made by this church on the whole
was that of great splendour and magnificence, and of
neatness too. That made on me (on this my first visit)
by the outward devotion of the people was one of
wonder, curiosity, suspicion, and a certain repugnance
(all being so contrary to English habits, and going
42 The Kazan Cktirch.
far beyond those of Roman Catholics), mixed at
the same time with respect for the simplicity and
reverence, and for the almsgiving, with which they
were joined.
CHAPTER IX.
Table-talk at the lodging-house.
\ UGUST 8 [o.s.]. At dinner at the English
lodging-house some one observed, "Nearly every
other day here is a festival. Tuesday last, August 6,
was a great festival, the day on which they bless the
apples * Vinograd,' that is grapes, is the word ; but
there being no grapes they bless apples instead."
" Yes," said another, " they won't eat nor sell the
apples, till the priests have blessed them. When they
build a house they put a cross in it, and have it
blessed. They bless the river with a procession, and
with great pomp, on the 1st of August, as well as
on the 6th of January." "At Moscow," Mr. S.
informed us, " before the Nickolsky Gate of the
Kremlin, there is a picture of the Virgin for which a
carriage is kept, and it is sent to the sick who apply
for it ; and they pay well for having it sent to them.
On its return they hold it up over their heads that the
people passing under may take a blessing from it.
44 Table-talk
There is a monastery at Moscow," he continued, " of
about twenty-four monks, the Novospass, which is
famous for its good singing. The Archimandrite of
that monastery found a small picture, which he sent
here, and obtained that it should be authenticated by
the Synod. Then he set it up with a box for offerings
under it, and raised a sum of 40,000?. sterling, which he
spent in building a bell-tower higher than that of Ivan
Yeliki, the highest, in fact, of all that are now at
Moscow. Having had such success, he found another
picture, but they sent him word that one was enough."
Englishmen here, who want to learn Russ, go into
the country. Mr. N". went into a village, and was
taught by the pope. Mr. T., the other day, asked
for the " Angliski pope" and so got directed to Mr.
Law, the chaplain of the factory. Our landlady
observed, "He ought to have asked for the 'Angliski
pastor: "
" The Russians," she said good-naturedly, " have a
good deal of religion in their way ; but they are very
superstitious. They are very ignorant, and it would
be a good thing if they were taught to read and write.
If they want to be heard in their prayers they stick
up a candle." Her Russian servants, she said, go to the
liturgy (mass) at ten a.m. on alternate Sundays ; and
sometimes they go out at three or four o'clock in the
morning to the Matins (i. e. during the winter) return-
at the lodging-house. 45
ing at six or seven. Both the Liturgy and the Vigil
services last about two hours, and a great many of the
Eussians go to church on weekdays as well as on
Sundays and festivals. There is a church in every
Government office and institution, even, for instance,
in the establishment for training the actors, singers,
and dancers of the Court Theatre; and the people
attached to any s\ich office or institution commonly
attend the services in its church. On state holidays
they are even expected to attend.
The church-bells are struck by men who go up to
them into the tower ; they are not rung as ours are in
England. They have a booming sound, and, when
many of different sizes are sounding together, their
deep roar and clang, mixed with sharper and lighter
tones, is grand and musical. " They sound the bells,"
she said, " twice ; not only before the beginning
of the service, but also in the middle of it." She
meant at the consecration in the Liturgy ; a custom
now universal in Russia, but borrowed originally, like
the Te Deum and the Indicative form of Absolution,
from the Uniats 1 and the Poles of Little Russia.
" Their fasts," our landlady said, " are very strict,
which is hard upon the poor, for meat here is cheap,
fourpence a pound, but vegetables and fish are dear.
1 [About the Uniates, vide infra, chapters xii., xiii.]
46 Table-talk
Fish is fivepence a pound. It costs our washerwoman
eighty kopecks 2 to provide her food in fast time,
instead of forty, which are enough at other times ; and
of this she complains. Also it is inconvenient that
our Russian servants during the fasts will not consume
the meat left by the English and American lodgers.
And they are not content with potatoes, but must have
soup made with oil and fish (though in the great Lent
they do not eat fish). During the fasts the lower
class " live chiefly on black rye-bread (which is moist
and viscid, and slightly acid) and shtochi, a kind of
soup made of red cabbages salted." One of their four
Lents, which they are keeping now, is the first part of
this month of August, from the 1st to the 14th
(the eve of the Assumption) inclusively. It is called
the Fast of our Lady (of the Mother of God). The
other three Lents are the Fast of the Nativity, consist-
ing of forty days before Christmas (beginning from the
15th of November), the Great Lent (the preparation
for which begins from the Sunday before Septuagesima),
and the Fast of the Apostles, which is of variable
length, according as Pentecost falls earlier or later,
beginning with the Monday after the Sunday of All
Saints, called by us Trinity Sunday, or the first
2 [A rouble is worth 100 kopecks ; that is, (the rouble's value
in English money being about 3s. 2d.) a kopeck is not quite
two-fifths of a penny.]
at the lodging-house. 47
Sunday after Pentecost, and ending with the 28th of
June, the eve of the Feast of the Apostles. The great
mass of Eussians, they say, perform their devotions,
and communicate only once a year, commonly in the
first or last week, or else in some other week of the
Great Lent ; and all public servants, both soldiers and
civilians, are allowed some one week, during which
they attend all the services three times a day to per-
form their devotions (the Russian word is goviet}. To
confess and to communicate once a year is required ;
but some of the more pious will communicate, as many
as four times, once in each of the four Fasts. And
this is, in fact, recommended by their Church. The
old people are very strict in observing the weekly fasts
on Wednesday and Friday. On some days Miss
D. says they eat nothing at all till six o'clock p.m.
CHAPTER X.
Table and other talk.
A UGUST 9 [o.s.]. I saw Mr. Blackmore, chaplain
*--*- of the English Russia Company at Cronstadt,
for the first time. As I was going to the police
office and the alien office with the clerk of the English
Church, he observed that this is a country in which
foreigners need recommendation and protection ; and,
on my replying that I had a letter to Count Pratasoff,
the Ober-Procuror of the Synod, he said, " then, sir,
you are quite at the top of the tree, for he is the man
that governs the Church." I said, " I fear the Rus-
sians may rather object to me, that we English have
let our kings and Parliaments alter our Church and
religion as they pleased." " I dare say, sir," he replied;
" but it is a very different thing here. Here there is
no mistake about it." At tea, at my lodging-house,
Mr. T. said, that not long ago he saw some prisoners
going off to Siberia for heresy. They had attempted
to start some invention or reformation in religion. He
Table and other talk. 49
talked of our having protested against the Roman
Catholic Church, and having embraced the Protestant
religion ; " but," he observed, " T can't abide a Dis-
senter, because I pray in church against heresy and
schism. Speaking of Confession, he said, " I, for
one, never could submit to that; and, as to fast-
ing, I should like to know where that is directed
in the English Prayer-book ! " There are two Eng-
lish churches here, that of the Factory at Cron-
stadt, and another in Petersburg, called Sarepta,
for English and American Independents, established
originally by Dr. Pinkerton, agent of the Bible Society.
Mr. Blackmore, and Mr. Law, are their respective
chaplains. The English who die here are buried in
the cemetery of the Lutherans. A month or two later
a Russian lady told me that her aunt had written to
her from Moscow that she had heard of me from some
one there, who said that I had scandalized some of the
English at Petersburg by making the sign of the cross,
seen perhaps at some Russian dinner-table ; but there
is a clergyman here, in some other respects a very
strong Protestant, who said he found no fault at all
with that ; he thought it quite harmless and edifying :
"in fact," he added, " I often make the sign of the cross
myself, but ' secretly ' under my surplice, ' for fear of
the Jews.' "
A Russian nobleman having asked his banker, a
s
5O Table and other talk.
Scotchman, some question about me, the reply was,
" Oh, he is not of our Church ; he is a member of
some new sect ;" and the same nobleman having said
something to the Minister of Foreign Affairs, Count
Nesselrode, and as if the Anglican Church differed
from the Lutherans and Calvinists, and was nearer
to the Russian, Count Nesselrode answered, "The
Anglican Church is just like the rest, simply Protestant
and heretical. I must know, for I am an Anglican
myself." (In fact he was so ; and he communicated
in the English Church every Easter.) But our Am-
bassador, Lord Clanricarde, answered somewhat dif-
ferently. He said, "If you examine our formularies
and the writings of some of our former bishops and
divines, you may find in them much to justify such a
representation of the Anglican Church. But if you
go into our churches, you will see nothing at all of
that kind. In fact, they have made all so bare and
mean that religion has become contemptible to people
of the higher classes."
August 10 [o.s.]. Went out in the evening and
looked into the neighbouring Church of St. Nicholas
Morskoi (i.e. of the sea or the sailors). It has a bell-
tower at its west end, standing apart ; not inelegant,
though rather pagoda-like, with its roofs showing
separate stages at intervals, coloured of a lighter green
than its five cupolas. The whole is surrounded by a
Table and other talk. 5 1
pretty large enclosure with trees and grass like a garden,
but no tombs.
Going eastward, I came upon the Church of the
Ascension a church with five dusky-blue domes and
a separate bell-tower. I could not get far in, as the
church was quite full ; but there was something so
new and striking in the singing, which was sweet and
distinct, and unaccompanied by instruments, and in
the life and feeling with which the crowd joined in
chanting frequent responses of Hospodi pomilui (i.e.
Kyrie eleison), that I remained rivetted in attention
for an hour or more, though I understood nothing. I
observed some priests, who were not officiating, standing
in chocolate-coloured gowns and wide sleeves, with
beards and long hair, and boys, such as I had seen also
in the morning, dressed as choristers in blue-striped
cotton frocks or blouses, with girdles, and their ordi-
nary dress below.
The secular, or white priests, all have beards, and
wear when going about a close-fitting, long, cloth
cassock and a loose gown the cassock with tight, the
gown with large open sleeves and a low, broad-
brimmed hat. In the house they often (when alone)
wear only the cassock. The gown and the cassock are
commonly of the same colour, which varies according
to the taste of the wearer, and may be chocolate
colour, dark green, dark blue, olive, or any other
E 2
52 Table and other talk.
colour, except black, which is the badge of the black
or monastic clergy. Actual white, though they are
called the white clergy, is not worn by the seculars ;
nor are any very light shades of other colours in use.
To return. The pictures were splendid, and all
lighted up ; only the chandeliers when I came in were
not lighted. The sharp treble voices of the boys mix-
ing with the deeper tones of the older singers of the
congregation, were very pleasing. There were also at
times prayers. Bells of different churches were going
on all sides at intervals, with their gong-like sound.
The priests officiating in the Church of the Ascension
were invisible, as I stood behind in the throng. I had
never before heard anything so stirring and so congre-
gational in divine worship. When all was over, there
was the same general salutation of the icons as I had
seen before. The crowd of beggars, who stood ranged
in two rows both within the doors and without as we
passed out, was great, and everybody seemed to give to
them. I saw children giving.
CHAPTER XL
Mr. Blackmores illustrative anecdotes.
Q1UKDAY, August 11 [o.s.]. Mr. Law took me
^-^ in the afternoon to Alexandrofsky (in the direc-
tion of Yiborg and Archangel), where he has a datcha,
or country-house during the summer, and where he
has an evening service for a small colony of English
and Scotch people employed in some Imperial esta-
blishments directed by a General Wilson.
August 12 [o.s.]. The next day General Wilson
showed us two very good churches, besides a magnifi-
cent chapel attached to the foundling hospital, in which
a great number of children sang, all together, the
Creed in the Grace, before their dinner, producing a
very sweet volume of sound. The country around
looked bleak and bare, with only pines and birch-
trees in parts. On Tuesday, August 13, the octave
or dTroSoo-i? of the festival of the Transfiguration
(when all is sung according to the service-books, as on
the festival itself), I returned to Petersburg.
54 Mr. Blackmore s
The same day, August 13 [o.s.], I went down by
the afternoon steamer to Cronstadt, to stay with Mr.
and Mrs. Blackmore. His house and church have
been built a mile from the commercial port ; and so
the two thousand sailors, who are generally here, come
but little to the church. It owes its cross to the
Emperor Nicholas, for he, when it was building, having
asked what it was, and hearing that it was a new
church for the English, exclaimed, " What ! a church
without a cross ! " And the next time he came and
saw it still without a cross, he sent word that they
should put one on immediately. When some of the
| captains and sailors, Scotch and English, grumbled at
this, Mr. Blackmore asked them whether .they had
never seen something of the kind in London on the
top of St. Paul's ?
Great part of the chaplain's income here comes
from fees paid by captains and traders on taking the
oaths required by the Russian regulations. As they
would scruple to be sworn on the cross, they have to
bring a certificate from the English pastor that they have
been sworn before him after their own fashion. When,
after being thus sworn, they have to give evidence,
they are asked (as Russians also are asked) when they
last received the Holy Communion (and of this, too,
Russians need to have a written certificate). A very fre-
quent reply is that they have never received it some of
illustrative anecdotes. 55
them being Scotch, and those from the north-east coast
of England not being in general communicants. The
Kussians object, " Then your oath is worth nothing."
To which the Scotchman or Englishman rejoins, " It
is not our custom." They even wanted Mr. Black-
more to certify for them that it was not their custom.
Eor want of English, the servants of the English
Church are Russians. One day, while the English
were in the church, a ship was telegraphed, concerning
which a Eussian merchant had need to speak with an
Englishman. So he went to the church, and asked
the doorkeeper if Mr. N". was within, and wished to
go in to find him. But he was told that could not
be. Then he asked the doorkeeper to go in and bring
him out, or to take him a message. That could not be
done either. So he was obliged to wait, and hoped it
would not be long. " No," said the man, " I think it
will be over soon, as it is a long time since they all sat
down to sleep."
Another story was told thus : As some Russians
were talking together rather idly, a lady said, "I
always pity the English ; they seem to be worse off
than the rest. Even the Lutherans have Luther, and
the Calvinists have Calvin, though they don't know
how to use them ; but the English have no saint at all
to help them, so they must certainly go to a bad
place."
56 Mr. Blackmore' s
In the absence of anything to irritate, since prose-
lytism is impossible, there is a good deal of mutual civi-
lity, not only between the Russian, but even between
the Roman Catholic clergy here and the Protestant
pastors. They all came to the opening of the English
Church. The Russian priest and the Lutheran pastor,
and Mr. Blackmore himself, were all invited to the
opening of the new Catholic Church. Mr. Blackmore,
at the consecration of a new Russian church, was
admitted within the sanctuary ; and on the same occa-
sion, when the Roman Catholic priest, wrapped in a
cloak, was making for the sanctuary, some would have
stopped him ; but others, recognizing him, said, " Let
him pass ; it is his right, he is a priest."
The protopope of the sobor here is fond of liquor,
as some of the clergy are still, though not so many as
formerly, and the third priest is his son-in-law. The
people, however, are indulgent towards the protopope,
and they like him too, as being indulgent himself ; and
many of them dislike the second priest, Vassili a very
respectable man as being too severe. Once Mr. Black-
more found the protopope incapable before his own
house, under a heavy rain, and took him home at one
o'clock in the morning. He said that he knew and
respected Mr. Blackmore, and would go with him, but
not with that fellow, a mnjilt (peasant), who was trying
to take him away.
illustrative anecdotes. 57
The mujiks. Many of them get drunk on festivals.
A servant, for instance, asked his master (Prince
Michael Galitsin) at Easter to let him go " and get
drunk like other Christians." They will religiously
keep an oath taken before their icons or on the cross.
An Englishman wanted to make his man-servant swear
on the cross not to drink, but he refused. He did
swear eventually, but not on the cross.
Their fastings are said to produce a reaction after-
wards towards excess, even in the higher classes and
among the religious. Mr. Blackmore approves rather
of the Eoman Catholic custom, which relaxes greatly
the ancient rules, and he would approve of our Angli-
can custom most of all, if only it could be reconciled
with Church principles, by supposing that our Primate
gives us all virtually a general dispensation from all
fasting. Here the people make themselves ill with
eating and drinking after their fasts. Even those
wretched women who live by sin suspend their trade
during the fasts ; and a Eussian who is going to do
anything sinful, will first turn the icon with its face to
the wall.
A story was told to this effect : There are two
roads from Petersburg to Archangel, one well known
and the other less frequented by foreign mer-
chants and traders. By some chance, not very long
ago, a German took the less-frequented road. It was
58 Mr. Blackmores
during the great Lent. Arriving at a village, he went
as usual to the starost, or head-man, to quarter him
somewhere where he might pass the night, paying for
what he needed. The old peasant told him that he
would himself take him in, that he was welcome, and
need say nothing about payment; there was stable-
room and fodder for his horses, and plenty of bread
and salt. So the horses were stabled, and the stranger
was soon seated in the house, where the best they had,
but that only fast fare, was set before him. The
German, however, did not relish this fare, and getting
out of a basket of his own some cold pork, he began'
to eat. The Eussian looked at him as if he scarcely
believed his eyes, and then, drawing a hatchet from
his girdle, without a word, he cleft the man's skull.
For this he was knouted and sent to Siberia ; but the
villagers were far from regarding him as a murderer.
And the same man, perhaps, when his confessor had
taught him that such homicides were to do penance,
would get a blacksmith to rivet a heavy chain round
his body, and wear it till his death.
Sir R. Ker Porter, in his account of the campaign
of 1812, relates a story akin to this, of a peasant, with
whom some French foragers, after plundering his
house of everything, even to the cat, amused them-
selves by pricking on the palm of his left hand the
letter N, and rubbing in gunpowder. The peasant
illustrative anecdotes. 59
asked, " Eto shto 1 " (what's that ?) and being told by
a Pole, who interpreted, that it was " N" for Napoleon, so
that now you are his man." " Am 1 1 " he replied ; and
seizing his hatchet, he cut the hand off with a blow,
exclaiming, " Take that to your emperor, if it be his ;
but with the one that is left I will serve Alexander
Paulo vich."
Peter the Great plundered the Church. Peter III.,
who was in truth a Lutheran, plundered it still more ;
and his open contempt for the icons alarmed the
people. Catharine II., though she usurped the throne
on pretence of defending orthodoxy, and at first nat-
tered the clergy with hopes of restitution, completed
(in A.E. 1762) the work of spoliation. Still the monas-
teries of monks and nuns exist ; and though new ones
cannot be founded, nor real property be acquired with-
out special permission, voluntary alms come in aid of
the insufficient allowances made by the Government.
The monasteries of men must be kept up, as long as
the bishops are all monks ; and as things are, the
supply of monks fit to be rectors and professors in the
spiritual seminaries and academies and bishops in the
dioceses, is by no means greater than is needed. Some
of these, indeed some of the unlearned monks, too,
are of noble birth, and have been in civil or military
service. I have been told of one the Archimandrite
Brenchininoff, now Superior of the Sergiefsky poustin
6o Mr. Blackmores
(hermitage of Sergius) at Strelna, on the Peterhof
road. He was in the army, and rather a favourite
with the Emperor. Not long ago, some members of
the French Embassy were pleased with him, and M.
de Barante invited him to dinner, and engaged some
French Abbe to meet him, who had the best of it in an
argument. And this being boasted of by the French,
the Emperor sent an order to the Archimandrite not to
leave his convent again without permission.
For a layman of the higher classes to become a
secular or white priest is a thing unknown. On the
other hand, sons of secular priests, especially such as
have abilities, will often enter the civil service ; and
some, as the late Speransky, have risen to important,
though not to the very highest offices. Commonly the
secular priests marry their sons and daughters into one
another's families, and they are often succeeded by
their sons or sons-in-law, the support of a widow with
unmarried daughters, or with young sons, entering into
the family arrangement, upon which a priest marries,
before being ordained.
I heard of one daughter of a priest here, who had
had a better education than is common for her class, and
who married unwillingly the young man who was to
succeed her father, when she would have wished to
marry a soldier or civilian. Still she continues to go
to dances and parties, which is unusual for a priest's
illustrative anecdotes. 6 1
wife ; and some of the officers are fond of teazing her,
when they chat with her or ask her to dance, by calling
her " Matushka " (mother), a priest himself being
commonly addressed as " Batushka " (father).
The second priest here, Vassili, whom Mr. Black-
more would be glad to see more frequently, is shy (he
thinks) of visiting him on account of the difference in
social position. On the other hand, as regards himself,
a colonel, asking him and Mrs. Blackmore to dinner,
addressed him by a purely civil title proper to his own
rank of colonel, that is, as a gentleman, not as a priest.
The Russian clergy are invited to the houses of citizens
and merchants, but never to those of the nobility.
Admiral Rikard once won the goodwill of some of them
(bishops they were) by taking them in from some ante-
room, where they had been left waiting, and presenting
them at Court.
CHAPTER XI L
Mr. Blackmores translations, chiefly as bearing
on the Uniats.
O UCH men as the Metropolitan Philaret of Moscow
are somewhat cramped by the horror there is of
anything like innovation. He, for instance, as having
translated the Book of Genesis from the Hebrew, natu-
rally quoted, in something he published, from his own
version, not from the Septuagint. But for this he was
blamed, and he was forced to alter his quotations in a
second edition. The Metropolitan Philaret returns to
Petersburg in October, and stays till June, in order to
attend the meetings of the Synod. While here he
resides in a lodge belonging to the Trinity Lavra, of
which he is the Archimandrite.
The Metropolitan, of Novgorod and Petersburg,
Seraphim, is now the presiding member or " First
member " of the Synod, not by any right of his see, but
by ukase (oukaz) of the Emperor.
According to present custom the three Metropo-
Mr. Blackmore's translations. 63
litans of Novgorod and Petersburg, of Moscow, and of
Kieff, and two archbishops, viz. the Emperor's Con-
fessor and the High Almoner of the Army and Fleet,
are permanent members of the Synod. Three more
members are called to sit for two or three years perhaps
at a time, from among the other bishops. Besides
these eight there are certain assessors without votes,
but all this depends absolutely on the will of the
Emperor.
Mr. Blackmore within the last year or two has trans-
lated into English from the Russ (1.) Some sermons
by Michael, late metropolitan of Petersburg ; and other
sermons by Philaret, the present metropolitan of Mos-
cow ; (2. ) A history of the Russian Church from the
earliest times down to the institution of the Synod by
Peter the Great, by A. K Mouravieff, a cavalry officer
who has travelled in the Levant attached to the
Foreign Office, but is now Unter-Prokuror of the Most
Holy Synod (3.) The Full Catechism of the Orthodox
Catholic Church (of Russia); and (4.) The official
account of the return in A.D. 1839 of a million and a half
of Lithuanian Uniats to the communion of the Russian
Church, after union with Rome for between two and
three centuries.
The return * of these Uniats is regarded as one of the
1 [There are two sides to the conduct of the Russian Govern-
ment in this transaction. For the systematic violence by which
64 Mr. Blackmores translations.
most important ecclesiastical events of our time, and,
having taken place quite recently, it is still very frequently
spoken of with satisfaction, especially by persons con-
nected with the Government. By it the United Rite,
which dated from 1596 in Little Russia, Yolhynia, White
Russia, and Lithuania, as well as Red Russia or Gallicia,
all at that time under the crown of Poland, have, so far
as the Russian empire is concerned, ceased to exist.
There remains now in it only one United Diocese, that
of Kholm, which though originally Russian, had long
been annexed to Poland proper ; and by that accident
it has been preserved, at least for the present. The
re-absorption of the Uniats by the Russian Church
was a result which might have been anticipated
from the time of the first partition of Poland, and in
fact great numbers of them had already been reunited
under Catharine II. and her successors, and a number
of causes concurred to facilitate their reunion. They
had not been honoured and favoured, while they were
under the crown of Poland ; nor had those promises
which had been made to them been kept. By their
union with Rome they had socially lost ground ; the
nobles had almost all passed over to the Latin rite, so
that it had become usual to speak of the Latin rite as
this return of the Uniats was at length effected, vide Fr. Theinei-'s
ISEglise Schismatique Russe and Vicende dalle Ch. Gait, nella
Polonia e nella Russia.~]
Of Russian ecclesiastical documents. 65
that of the nobles, and of the united or Greco-Latin
rite as that of the peasants ; and as that rite had been
preserved free from Latin innovations, it was no
wonder if, on their passing from a Roman Catholic
Polish to a Russo-Greek sovereign, they showed signs
of gravitating towards their original communion, signs,
of which the Russian Government would naturally avail
itself.
But however attached they might still be to their
original Eastern customs and rites, they could not after
two centuries and a half of actual union with Rome be
suspected of any sympathy with Protestantism, or with
Muscovite representatives of the school of Theophanes
Procopovich ; 2 nor of any great zeal to transfer them-
selves from a purely spiritual to a purely secular head.
Probably, then, some motive of policy, connected first
with the prospect of the reunion of the TJniats, and
then with its actual accomplishment, has had a share
in promoting that reaction against the school of Theo-
phanes Procopovich, and that desire to dissemble and
palliate the excesses committed by the temporal power
in Russia, which has of late been perceptible.
Under the present Ober Procurer, Count Pratasoff,
himself educated by the Jesuits, the ideas of Church
authority and of tradition, as opposed to the principles
2 [That IB, Platon and Philaret.]
66 Mr. Blockmarks translations.
of the Bible Society, have been during the last four
years popularized in the Spiritual Seminaries 'and Acade-
mies. And at the same time that steps were being
suggested and encouraged to bring about the return of
the Uniats, documents were published which seemed
intended to blunt the edge of Latin sarcasms, sure to
be made against a Tsar-Patriarch and against a State
Church which had been penetrated by Protestant prin-
ciples.
CHAPTER XIII.
Official documents published with a view to the
Uniat movement.
rjlHESE documents are as follows : First, in 1838,
"*" the year before the return of the Uniats, under
the title of " Imperial and Patriarchal Letters," there
were published (1.) A letter from Peter I. (the Great) to
the Patriarch Jeremiah of Constantinople, dated Sept.
30, 1672, announcing the fact that he had instituted a
Spiritual Kollegium or Synod to govern the Kussian
Church ; and requesting the Patriarch of Constantinople
and the other Patriarchs to recognize as good the said
College, and to correspond with it, as they had corre-
sponded with the former Patriarchs of all Russia. (2 and
3.) Two Letters, that is, one from the Patriarch Jeremiah
and one from the Patriarch Athanasius of Antioch, dated
Sept. 23, 1723, identical in their wording, addressed to
nobody, but recognizing "the Synod, instituted in Russia
by the holy Tsar," in the manner desired ; (4.) Another
letter of the same date from the Patriarch Jeremiah,
F 2
68 Russian official documents
addressed to the Synod, with a copy enclosed of the
XVIII. Articles of a Synod held in 1672 at Bethlehem
by the Patriarch of Jerusalem, Dositheus, and serving
partly as an ultimatum to certain British non-j Tiring
bishops (who in 1716 had sent to Jeremiah proposals
for union, and had written again in 1722), and partly
as a standard of orthodoxy for the Russian Synod itself.
And (5.) These same Articles of the Synod of Bethle-
hem ; now translated into Russ.
These XVIII. articles of the Synod of Bethlehem in
1672 sent by the Greek Patriarchs in 1723 to Russia
and to England, I have said were now in 1838 published;
but perhaps not so much for their own sake, as for the
Patriarchal recognition of the Russian Synod which
was contained in the formal letters which accompanied
them. However, they have a curious and not unimpor-
tant history attached to them. They were originally
obtained from the Patriarch Dositheus, by the French
Ambassador of the day, M. de Nointel, to serve as a
complete disavowal and condemnation of a former
XVIII. articles of Calvinistic character, the work of
Cyril Lucar, obtained some time before by the Dutch Am-
bassador. Dositheus (1672), in sending his own eighteen
to M. de Nointel, expressed " a hope that he had done
his work to the ambassador's satisfaction." Of course *
he had, for if Cyril leaned toward Calvin, Dositheus, in
his statement of Greek doctrine, spoke with Rome.
bearing upon the Uniat movement. 69
He had overstepped the recognized bounds of orthodoxy
in his statement of Greek doctrine not only by inserting
the full Latin terminology of " accidents " as well as
" substance," respecting Transubstantiation (the point
on which the chief controversy had been raised in
France, and in this he was only following the Synod
of Jassy of A.D. 1643, i.e. the Orthodox Confession of
Peter Mogila), but he admitted the Tridentine Canon
of Holy Scripture ; and in reply to the question,
" Whether all the faithful are allowed to read the
Holy Scriptures'?" he made his Synod answer
roundly, " No ! " For this reason, in these and in some
other points, the Russian Synod of 1838, in translating
the XVIII. articles of the Synod of Bethlehem into
Kuss, has had to correct by altering or by altogether omit-
ting what was plainly inaccurate. And this, however
delicately it might be done, was an awkward thing to
do ; indeed, a thing not really of their competence to
do, being what they are, and no more. But there were,
as has been said, other reasons for bringing forward
the Patriarchal letters connected with this document,
reasons which overbore the awkwardness of making
alterations ; and therefore this document, as being in-
separable from the letters recognizing the Synod, was
altered so far as seemed necessary and published
together with them.
So the Greek Patriarchs, at the same time that they
70 Russian official documents
replied to the letter of Peter the Great, announcing the
institution of the Russian Synod and the peace of Nys-
tadt, gloriously ending the long Swedish war (which
answer to Peter, written after a long delay and hesi-
tation, I observe, was not published in 1838) ; * and
while they were careful to send to Russia the XVIII.
Articles of Bethlehem as their ultimatum to the British
non-juring bishops, were content to recognize by letter
the Russian Synod, Peter's Church Commission, without
any accurate inquiry about its composition, " legitima-
tizing, confirming, and proclaiming it ; giving it the style
and title of Our Brother in Christ, the Holy and Sacred
Synod, with authority to do and perform all that is done
or performed by the four Apostolical and Most Holy
Patriarchal Thrones ; putting it in remembrance, more-
over, exhorting and enjoining on it, to hold and pre-
serve inviolably the customs and Canons of the Seven
Ecumenical Councils, and all besides that the Holy
Eastern Church acknowledges and observes ; " and so
giving it their blessing. Of these Letters that from
the Patriarch Jeremiah of Constantinople, signing
himself "your brother in Christ," is dated 23 Sept.
A.D. 1723. By the publication in A.D. 1838 of these
Imperial and Patriarchal Letters, it was no doubt sought
to palliate in the eyes of the Uniats those acts of Peter
1 [There is some obscurity here in the text. I have added
some words to it.]
bearing upon the Uniat movement. 71
the Great, upon which the present government of the
Kussian Church is based. Every church is now re-
quired to have a copy of these Letters, with the
XVIII. Articles of the Synod of Bethlehem, as printed
in Russ appended to them.
Secondly, in A.D. 1839, the year of the return of the
Uniats, there was published by the Synod a folio
edition of the Canons of the Seven Ecumenical and the
nine Local Councils and the Canons of the Holy Fathers,
conjoined with the same in the older Kormchay, without
any glosses, notes, or comments ; and without any ad-
ditions from the civil laws such as are added in the
Kormchay, in Greek or Slavonic, in parallel columns.
Thirdly, in the same year, 1839, there was also pub-
lished at the Synodal Press a new edition of the
Russian text or version of the Orthodox Confession of
the Faith of the Catholic and Apostolical Church of the
East, as corrected and approved in presence of the
Patriarchal legates in the Synod of Jassy of A.D. 1643,
and afterwards approved by all the Patriarchs them-
selves. This Orthodox Confession, drawn up originally
in Russ by Peter Mogila, was designed as a pre-
servative for his flock in Little Russia from Protestant
errors even more than from Latinism.
Fourthly and lastly, in the same year 1839 it was
that the Catechism of the Metropolitan Philaret of
Moscow, as recast, supplemented and corrected by him-
72 Russian Official documents.
self under influences altogether contrary to those of
the Bible Society, and to those under which it
was originally written only for his own diocese, was
published by the Synod, with the title of a Full Cate-
chism, of the Orthodox Catholic Eastern Church. In
this catechism, which has been translated into German,
French, and Modern Greek, and has been sent to
the Eastern Patriarchs, besides constant references to
the Holy Scriptures, and the Orthodox Fathers, and
sometimes to the hymns and ritual of the Church,
the Orthodox Confession of Peter Mogila, and the
XVIII. Articles of the Synod of Bethlehem of A.D.
1672 (under the title of Missive of the Eastern Patri-
archs on the Orthodox Faith) are cited as of authority.
Mr. Blackmore and I read and translated together at
Cronstadt, the Orthodox Confession of Peter Mogila,
in which we found no variation from the Greek or
from the earlier Russian original. We read and
translated together in the same way also the XVIII.
Articles of the Synod of Bethlehem of A.D. 1672
(comparing the original Greek with the recently
printed Russian version, and noticing all the altera-
tions), and the Imperial and Patriarchal Letters which
were the occasion of that Russian version.
CHAPTER XIV.
Further illustrative remarks by Mr. Blackmore.
1\ /TR B. spoke of the advantages of the Eus-
sian diocesan seminaries (an institution imi-
tated from the Uniats in the time of Peter the
Great), but he doubted whether it would suit my
purpose to live in the Spiritual Academy, supposing
it to be permitted, as the Professors there do not live
in community. He doubted, too, whether I could live
in the family of a secular priest, owing to the great
difference of their habits from ours. "It is well,
however," he said, "if you wish to live in the
Spiritual Academy that you have a letter to Count
Pratasoff; for a year ago the Emperor, visiting the
Academy, and finding it ill kept, transferred to the
Ober-Prokuror the absolute charge of all the educa-
tional establishments of the clergy, which had before
been under a Spiritual Commission." " The Russians,"
Mr. B. said, "in the first part of the seventeenth
century, after having recovered Moscow from the Poles,
74 Mr. Blackmores remarks
made a canon, in a synod held by the Patriarch
Philaret, to rebaptize all the Latins, Roman Catholics
and Protestants alike. And though this was for-
bidden afterwards by the Patriarch Nicon, it was
only in the time of Peter the Great (who obtained a
letter for that purpose from Constantinople), that they
ceased to rebaptize Protestants. Still, if you would be
admitted to communion " (an idea for which he was
wholly unprepared) " you will have to be confirmed
with Chrism : you will have to accept all the tradi-
tions of the Orthodox Eastern Church, and not only
those which you may call ecumenical ; you will have to
confess before communicating. Perhaps you will say
you have no objection, as this is not contrary to the
doctrine and theory of our own Church. Then there
is the Creed, on which the Greeks are very strong."
I said I thought the Greek doctrine virtually agreed
with the Latin ; else it would be an heresy. He
replied, "I cannot see that; the subject is altogether
beyond human reasoning. I regret that it should
ever have been moved; and we cannot defend the
interpolation of the Creed, which Pearson is forced
to give up." "At any rate," I said, "those Latin
fathers, such as St. Augustine, who used the Latin
mode of speaking before the schism, were Orthodox ;
and the Greeks have never yet dared to maintain that
they held and taught heresy. And if so, the existing
on the Rttssian ecclesiastical position. 75
difference which is the same, only widened and
systematized, must be reconcilable in some way now,
as it was then."
I spoke also to Mr. Blackmore of the definition of the
Visible Church and of the advantage given to the
Eoman Catholics by the Russians and Greeks, when,
like ourselves, they speak of them indifferently,
whether in Russia, at Rome, or in England, as all
standing on the same ground, whereas in truth there
is a difference between their original communities
and others of later formation, which latter I called
schismaticaL But he could by no means follow me
in this ; nor could he see that there is any fault to
find with the Russians for speaking as they do.
" They admit," he said, " the Latin Church to be
still part of the Church, but fallen away and corrupted.
If it were only to correct itself, it would recover its
full place and honour ; and there would then be no
cause for separation of communion (rite being another
thing) in Russia any more than at Rome. This is
what they say, standing on the ground of the Seven
Ecumenical Councils and the tradition of the un-
divided Church, from which, as they assert, their
Eastern Church has never swerved, while the Latin
or Roman Catholic Church has."
From living much with Russian naval officers and
others, he has come to perceive, so he says, that their
76 Mr. Blackmore's remarks
invocation of the saints does not interfere with the
one mediation of Christ; nor is their veneration of
icons really idolatry, though there may be superstition
mixed with it ; and instanced the ambiguous use of
the word " God," which is very awkward. " I have
had many arguments," he said, " with my friend and
colleague Law " (the chaplain at Petersburg) " on
these subjects ; but he, like most English people,
cannot get out of his habit of speaking only from his
own English point of view. You will find him of
quite a different opinion from me. We have both
been in Russia now about twenty years."
The English colony here the residents, that is
are strangely isolated ; and even the chaplains know
little or nothing of what is going on in a literary or
religious way at home. Mr. Blackmore, though he
has been here above twenty years, speaks as if he had
only just left college. He was at Merton, and entered,
I think, about A.D. 1808. He was a contemporary of
Mr. (John) Keble, whose name he remembers ; but
he had never heard of the Christian Year. When I
expressed surprise at this, he accounted for it by
saying that the charges for newspapers, periodicals,
books, and small parcels here are at much the same
rate as those for letters (and for every letter sent or
received one has to pay a postage equal to about five
shillings, besides what is paid in England). And
on the Russian ecclesiastical position. 77
even to have a Review sent out costs so much in
money and trouble that one would never think of
ordering anything, unless it were a large quantity of
books to be sent out at one time.
I should add, that, shortly after, when I saw the other
chaplain, Mr. Law, he said that the Eussian clergy
,form a caste apart : there may be some kind of
respect paid them when they are officiating, but else
very little. Few of them have received any educa-
tion : they are mostly mere peasants. He said, " You
will find it utterly impossible to live with them."
He spoke of the upper classes, like the lower, being
superstitiously attached to the worship of pictures^
and of their putting many mediators in the place of
Christ. He once asked a drunken servant where he
would go if he died in that state, or in those habits ?
The man begged him not to talk of dying, but, when
pressed, said that he would pray to his saint, and
he would arrange matters for him if it were possible.
" He seemed to regard his saint as a kind of attorney,
whose business it was to get him off when the law
went against him."
CHAPTER XV.
M. Baranoffs anecdotes.
A UGUST 14 [o.s.]. This morning (the Vigil of the
Assumption) Mr. Blackmore brought up a poor
nun whom he had seen passing his house. On entering
the drawing-room she looked from one corner to another
for the Icon, and seeing none, she crossed herself to an
ornamented clock which stood just opposite. She was
dressed in a black habit and cap like a hat without a
brim, much like those of the monks, covered by a hood
and veil. She is from a convent on the road to Arch-
angel. The establishment by the Government schedule
is for fourteen nuns, an hegoumena (head) and two
others, seventeen in all, with an allowance of sixteen
roubles each year. These nuns must be forty years old
at their profession. Then there are seventy others, who
are admitted at the age of twenty-five or twenty-six
years ; and, lastly, others, so as to make in all about
two hundred. They support themselves by their work
and by alms. They have two secular priests who cele-
brate the liturgy (mass) and other divine offices for
M. Baranoff's anecdotes. 79
them. They have (sometimes) two liturgies in the
day. She is now sent out to collect alms for regilding
the iconostasis (screen) in their chief church. Like the
monks, these nuns never eat flesh meat.
During the vigil of this evening I was introduced to
an officer named Baranoff, who, as they all seemed to
do, talked occasionally in the church, and afterwards
came home with us to tea. Having recently been
dangerously ill, he observed that they have an unspeak-
able consolation in their belief that the Elessed Sacra-
ment is really Christ's Body and Blood.
On some other occasions afterwards I heard named
members of mixed families, who, seeing the effects of
this belief in their sick or dying relatives, were con-
verted to the Eussian Church by the desire to share the
same privilege. One Lutheran lady, who at first
thought that she might believe nearly the same with-
out changing, if their doctrine was consubstantiation, in
consequence consulted her pastor, asking him what she
ought to believe, and whether what she had received
was really the Body of Christ or not *? the pastor re-
plied, "Madame, c'est com me vous voulez," which
shocked her, and she changed soon afterwards, saying
that she did not wish to belong to a Church in which
such matters were to depend only on her own feeling
or opinion ; there was no strength or consolation to be
obtained from that.
8o M. Baranoff's anecdotes.
Another Lutheran lady, married to a Russian, when
supposed to be dying and almost insensible, had,
through the over-great zeal of her Russian connexions
in whose house she was, been reconciled to the Russian
Church. Contrary to expectation she recovered, and
her Lutheran relations urged her, for the honour of
their Confession, to disavow what they said had been
invalidly and illegally done without her will, and return
to the profession of the GospeL But she replied that
she seriously and heartily accepted what had been done,
and nothing on earth should ever induce her to go
back, though she knew she was free to do so if she
pleased.
As we were talking of superstitions, and of some
usages which the English here often call heathenish,
M. Baranoff told us that the plate of boiled grains, rice,
&c., with raisins stuck in it, called Koutia, which is
placed in church and blessed at funerals, on the com-
memorations of the dead on the eighth, twentieth, and
fortieth days and their anniversaries, and twice a year
taken to the graves in the cemeteries, and there eaten
or distributed,- is derived from an early custom of distri-
buting at such times, in the name of the deceased, not
only some refreshment to those who had assisted at the
Liturgy (mass) or the Pannychid (vigil) over-night, but
also alms and food to the poor. In fact, something
like a meal was given to the poor at a funeral and the
M. Baranoff s anecdotes. 8 1
two annual commemorations in the cemetery. And
this last custom is even still kept up in some places.
M. Baranoff told us several remarkable stories, for
instance : At the time of the mutiny on the present
Emperor's accession, a certain captain had given
assurance that he could answer for all his men ; and,
some of them having notwithstanding joined the
mutineers, this man, being hardly spoken of by his
colonel, shot himself. His sister, who was a nun,
prayed much for his soul : and after twenty days she
saw him in a dream, and he seemed to tell her that
he was benefited much by her prayers, and to beg her
to continue them. After forty days or a year (I forget
which) he appeared again, giving her to understand
that now it was well with him.
Again he spoke of a monastery on the road, I think
to Archangel, where, when he was quite a boy, the re-
mains of a JueromonacJi, named Theodore, were found
incorrupt, 1 and wrought miracles. They acquired such
1 \Vide infra, p. 91, note. The most famous of these instances
are supplied by the catacombs at Kieff.
" On the Dnieper," says Cardinal Lambertini, " is the city
Kieff, and here are certain crypts about which Herbinius, a
Lutheran, wrote a treatise. He made an inquiry about them of
the Archimandrite, and as the result of it candidly reports
that they were the work of angelic men whose bodies had
remained incorrupt for about 600 years by reason of their
sanctity of life and singular piety towards God. However, we
82 M. Baranoff's anecdotes.
fame, that when he was grown up, from a feeling of
curiosity, he persuaded his sister and others of his
family to go to a distance of 150 versts to the monas-
tery where the relics lay. While they were there, a
possessed girl was brought. She was bound with ropes
and chains, and howled and cried in the most horrible
and inhuman manner when the fit was on her. They
sent for the priest to exorcise her ; and as they were
bringing the Trebuck (the Office-book) to read the
prayers out of, she cried out not to let that book come
near her; that it hurt her. When read, however, it
are ignorant whose bodies are buried in these crypts, and it
ought to be enough for us that their incorruption [taken by
itself] is not to be accounted a miracle." Canon. Sanct., pp.
208, 209.
Pinkerton says, " The sacred catacombs consist of subterranean
excavations in the hard dry sand and clayey hills on the left
bank of the Dnieper. As with tapers in our hands we passed
along, winding in different directions, we came to the square
cells of the monks in former times, now the sepulchral chambers
of many of them. Smaller niches are also occupied with bodies
lying in open coffins, swaddled and dressed up in silks, with gloves
on their hands and shoes on their feet of the most costly
materials. The number of these mosches is seventy -three. In
some respects they resemble mummies ; only the latter have been
embalmed, whereas these are preserved from falling into dust
merely by the peculiar quality of the soil, and the dryness of the
air in these caves, resembling that in the lower aisles of the
cathedral churches of Bordeaux and Bremen, where I have seen
a number of bodies which have been preserved in the same way,
some of them for centuries." Russia, pp. 218, 219.]
M. Baranoff's anecdotes. 83
produced little or no effect. They then made her touch
the Relics, which she struggled most violently not to
do. At last they laid her hand or arm upon them, and
she shrieked out. And then it seemed as if she were
stupefied or killed by it ; and she lay as if in a swoon
for some time. For all that^ when she at last came to
herself she was by no means cured. He and his party left
without waiting to see the end. They say that there
are many such cases ; almost everybody has had per-
sonal knowledge of one or more. And though often
there is no perfect cure, yet often on the other
hand, there is a manifest cure \ and even careless and
irreligious people confess that it is so.
A friend of his, who had been living carelessly, was
sitting alone one night in his room, his servant being in
the anteroom. Suddenly his dog began to whine, and to
show great excitement. At first he saw nothing ; then
he saw his father, who looked sternly at him, and
asked him how long he meant to play the fool. The
servant, being questioned, said that his attention had
been excited by the dog's whining as if in alarm, and,
on putting his head in, he saw his master looking like
one dead. M. Baranoff said that from that time his
friend has been an altered man.
G 2
CHAPTER XVI.
The Greek Liturgy.
rpHURSDAY, Aug. 15 [o.s.]. The Assumption.
-*- At 10 a.m. I went to the Liturgy, and found
the church thronged, as it had been last night.
The Deacon was standing with his face close to the
Holy Doors, which presently were opened (that is
for the lesser Introit, with the Gospel), and some-
what later (i.e. after the Gospel had been chanted)
they were shut. After a while they again opened, and
the Deacon came round again into the church from the
north side-door, bearing on his head with one hand up
to it the diskos (i.e. the paten) covered up, and having
in his other hand a thurible, and followed by the priest
bearing the chalice. Then the Holy Doors were again
closed, and the veil within drawn. This is called the
Great Introit, soon after which the Creed was sung by
the two choirs of singers together ; and the more mys-
terious part of the Liturgy followed, in which after the
singing had ceased, Christ's words of the Institution
TJu Greek Liturgy. 85
both for the Bread and for the Cup were uttered by the
Priest aloud quite distinctly, and a response of Amen
was sung after each recitation. Also the oblation,
" offering to Thee for all and in respect of all " (8ia
irdvTa KCU Kara irai/ra), was said aloud, a slight ele-
vation being made at the same time by the Deacon,
and the choir sang something after it ; and the invo-
cation of the Holy Ghost "to make this bread the
Body of Christ " was likewise said aloud, with a re-
sponse of Amen by the Deacon, and " to make this cup
the Blood of Christ " with Amen again, and for both
together " changing by the Holy Spirit," with a triple
response of Amen, Amen, Amen. But this invocation
is commonly unheard and unnoticed by those standing
in the body of the church. Then at the mention of
the Blessed Virgin, as especially commemorated, the
choirs burst in with an anthem : " It is meet indeed to
call thee Blessed, Deipara, ever-blessed and all-
immaculate, and mother of our God, more honourable
than the cherubim and more glorious than the sera-
phim beyond compare, who with unimpaired virginity
didst bear God the Word, we magnify thee as being
truly the Mother of God." The Lord's Prayer, also, a
little later, was sung by all the singers together, as if by
the whole congregation ; and after the Priest and the
Deacon had received the Communion within, the Holy
Doors were once more opened, and the Holy Mysteries
86 The Greek Liturgy.
were shown by the Deacon to the people with this in-
vitation : " With fear of God, and with faith draw
near ;" at which all either prostrated or made a low
reverence, crossing themselves. And when there are
communicants, this is the time for the Communion of
the laity, who go up and receive a particle taken from
the chalice with a spoon, one by one, standing, but in a
reverent posture, immediately in front of the Holy
Doors. Then the Priest put the disk or paten on the
head of the Deacon, to carry it away to the side-altar ;
and the people, at this last showing of the Holy Gifts,
made again an act of adoration by prostrating them-
selves or bowing low. Then the Priest came out, and
said the final prayer in the church, in front of the
people; and while the Deacon was consuming what
remained of the Mysteries at the side-altar, the Priest
distributed small squares of blessed bread called the
Antidoron to the people, and so he gave with the Cross
the final blessing, in which the prayers of all the
saints, and those of St. John Chrysostom, St. Basil,
and St. Gregory Theologus, by name, are always
mentioned.
The sanctuary here is called oltdr, the altar itself
is called the prestol (the throne), or the Holy Table ;
the side altar of prothesis, at which the Offertory
is made separately, before the commencement of
the Liturgy, is commonly called the jertvennik, though
The Greek Liturgy. 87
improperly, as this word (from jertvo, sacrifice) is a
literal translation of the Greek Ovo-iaarTrjpiov, and so
should belong specially to the main altar or throne. This
latter has a cross standing upon it and six candlesticks,
and a tabernacle approached from behind, in which (in
parish churches only) the Holy Communion, conse-
crated 011 Holy Thursday, is preserved for the sick.
The " Lamb " then consecrated is smeared from the con-
secrated chalice, and afterwards dried, so that it may re-
present both kinds. It is then carefully crumbled, and
in this state it is reserved. When it is needed for the
sick, the Priest puts a crumb or two into the chalice,
before administering with the spoon from the
chalice, just as he does in ordinary Communion in the
church.
CHAPTER XVII.
The commencement of Controversy.
this day the second Priest, Vassili, paid us a
visit, and conversed with me in Latin. He
asked, " Have you preserved the diaconate ? " I
answered, "Certainly we have. Without bishops,
priests, and deacons there is no Church." He pro-
duced a Latin book, printed in England, by Thomas
Burnet, " On the State of the Dead," which the author
considered to be one of unconscious sleep, and "On the
Duty of a Christian Man." In this it was said that
" No form of Church government had been appointed
of God, nor is of necessity ; but that it is left variably
according to the different circumstances, and pre-
ferences of states and kingdoms." " Many Anglicans,"
I said, " have so written, and still so write out of tender-
ness for the Lutherans and Calvinists ; but here, in
another place, this same author writes that 'The
bishops have been sent by God to teach the nations,
and that the Lord has promised to be with them in
The commencement of Controversy. 89
teaching, even to the end of the world.' It is true
that it is said very briefly, while the contrary opinion
is set forth at length ; but that opinion strikes at the
very root of faith and of the Catholic Church."
" Certainly it does," he replied.
To several questions and statements I proposed to
him he either said at once, or, after a few words in Kuss
with a priest who had come with him, he replied,
" Responsio deest, I am at a loss what to answer : this
question has not been raised in our Church." And he
went on to say, " All that sounds very well, but is it
true that St. John Chrysostom has anywhere said that
the natural substances remain in the Eucharist 1 "
"Certainly," 1 1 said, "he has." After hearing me atten-
tively, he observed, " If St. John Chrysostom has said
it, our Church, and we too, certainly say the same." He
added, "The Russians have no good systematic theology
of their own, but read the books of the Catholics, and
those of the Lutherans and Calvinists. The doctrine
of the Church, however, though undefined, is orthodox
and she receives and venerates everything that has
been delivered by the holy Fathers. And so we are
1 [Mr. P. seems here to be referring to the famous Epistle to
Caesarius, which is ascribed to St. Chrysostom on the authority
of St. John Damascene, Anastasius, and Nicephorus ; but Le Quien
and Montfaucon, men of critical minds, which the ancients were
not, give various reasons from internal evidence in proof that it
is not the writing of St. Chrysostom.]
90 The commencement of Controversy.
freer than the Catholics." He meant seemingly that
the latter have ruled and denned too much.
He spoke besides of the Russians holding Seven
Sacraments as against the Protestants. He said also that
Peter I. and Peter III. and Catharine II. had plundered
the Church of her property.
August 16 to 26. As Count Pratasoff was still ab-
sent, I stayed at Cronstadt, reading Mr. Blackmore's
translations, and making acquaintance with at least the
outsides or names of Russian books, to be bought and
read afterwards. In the Appendix will be found a list
of as many as forty-four works, besides the Synodal
Collection of Fathers translated into Russ, sold in
Petersburg and Moscow.
CHAPTER XVIH.
St. Metrophanes.
E of these days, when I was walking with Mr.
Blackmore, he pointed out to me in a book-
seller's shop a picture of St. Metrophanes, first bishop
of Voronege on the Don, " whose incorrupted relics "
(which is the Russian phrase * to express canoni-
1 [If this means that, according to Russian theology, incorrup-
tion of body is the sufficient test and criterion of sanctity for
canonization, it is contrary to the doctrine of Roman theologians
and the practice of the Catholic Church. Supr. p. 81.
Cardinal Lambertini (Benedict, xiv.) thus writes, de Canoniz.
lib. iv. t. 8, edit. 1790 :
" Writers on canonization commonly admit that the incorrup-
tion (as they speak) of a corpse is to be accounted a miracle, in
case it is clear that the man, whose corpse is in question, was in
his lifetime conspicuous for heroic virtues ; and thus they consider
they escape the difficulty arising from the fact that a great many
bodies are found incorrupt, the owners of which, when living,
were not adorned with heroic virtues ; nay, were even stained
with vices and sins. The teaching of St. Thomas is favourable
to this view." P. 185.
" In the beginning of 1729 the corpse of Lorenzo Salviati, who
92 S/. Metrophanes.
zation) "were found in 1832." There is an official
account of his life, miracles, and canonization, of
which I make the following abridgment.
It begins by saying that " God is wonderful in His
saints. With the grace of such gifts Russia has been
adorned from her first reception of the faith to the
present day."
Metrophanes was born in 1623, seemingly in the
district of Vladimir, and was a secular priest, with
the name of Michael. In 1663, having lost his wife,
he became a monk, and was hegemon (head) first of
the monastery of St. Cosmas at Yakroma, and then of
the Troitsa at Galicho. In 1681, the Tsar Theodore
called him to Moscow, and April 2, next year, he was
consecrated first bishop of Yoronege.
The formal document goes on to say, that in his first
pastoral, while exhorting his clergy to diligence, he
bids them attend carefully to the sick and dying, that
they may not depart this life without the holy mys-
teries, nor be deprived of extreme unction. His use of
this Latin term is remarkable, as it implies that, though
died in 1609, was found absolutely incorrupt, which led to a
publication in which it was proved, by an accumulation of
examples, that not in every instance is incorruption an evidence
of sanctity, nor is to be accounted a miracle." P. 188.
" [Some writers add] that that state of the body, by which a
long resistance is made to corruption, can be [naturally] secured
by spareness of living and austerity of life." P. 189.]
St. Metrophanes. 93
not by origin from Little Russia, he had at some time
or other been influenced by persons or by books
from the Latin quarter. He left behind him, besides
this pastoral, a testamentary address, and another
MS. filled with passages from the funeral offices, the
Scriptures, and the Fathers, showing his meditations
on death, and his deep sense of the value of prayers
for the departed. He rebuilt a portion of his cathe-
dral of brick, it having hitherto been of wood, and
was buried under its wall ; but after a while all the
building gave way, and thus it was that his sanctity
was revealed. For the body having to be removed
for a time, and then restored back again, on both
translations to and fro, it was found to be incorrupt,
and thence a rumour that Metrophanes was a saint.
As to the acts of his life, it is recorded that once
when the Tsar Peter was building ships at Yoronege
in order to attack Azoff, Metrophanes, hearing that
the works were suspended, gave 6000 roubles, all the
money that he had by him or could raise, as a con-
tribution to Peter, who on his returning from the war
in triumph, bestowed on the bishop the title of
Azoffsky. Another time, when works were suspended
for want of pay, the bishop gave his imperial master
4000 roubles ; and still on another occasion 3000,
towards the payment of the troops, for which he re-
ceived from Peter a letter of thanks.
94 $" Metrophanes.
However, when there was need, he did not shrink
from withstanding the Tsar to his face, at any price.
Peter had a house at the Bishop's See, and, in imitation
of the western fashions, had set up about his dock-
yard stone figures of heathen divinities. One day he
sent word for the bishop to come to him; but the
bishop, seeing these figures of naked, heathen gods
and goddesses Bacchus, Venus, &c. turned back
home. The Tsar sent again, and repeated his com-
mand that Metrophanes should come to him. The
bishop replied, " Unless the Tsar orders the removal
of those idols, the sight of which is a scandal, I cannot
come to him." Peter flew into a passion, and sent a
third time, with a threat, that, if he did not come at
once, he would lose his head. The bishop replied,
" My body is in the Tsar's hands, but there is a God,
who can destroy both soul and body in hell ; Him I
fear. It would be better for me to die, than to fail
in my duty in defending the orthodox faith ;" and he
began at once to prepare for the worst, and set the
great bell of his church tolling as if for a coming
death. The Tsar, startled at the first sound of the
bell, finding on inquiry what was its meaning, burst
into a laugh, saying, " I was not in earnest," and
ordered the statues to be removed. Then the bishop
came to him immediately, and thanked him both for
having granted him his life, and still more for having
St. Metrophanes. 95
got rid of his idols. From that time Peter always
showed him the utmost respect.
In his Testamentary Address composed before his
death, Metrophanes exhorts " all the people to remain
in the faith of their forefathers. The Orthodox Catho-
lic Faith," he continues, " I charge them to love with
all their souls; and to reverence the Holy Church,
which is one throughout the universe, and to abide in
her immovably, and to hold fast to the tradition and
doctrine of the holy fathers, nor suffer it in any point
to be tampered with or slighted. For, as without
faith it is impossible to please God, so also without
the Holy Eastern Church and her divinely delivered
doctrine, it is impossible to be saved."
Then, addressing all, he asks forgiveness for him-
self, and implores them earnestly and repeatedly with
tears to pray for his wretched and sinful soul. Before
his death he received the Holy Viaticum and the great
schima or habit. So he died, November 23, 1703,
and the Tsar with his suite closed his eyes and carried
the coffin into the church and to the place of burial.
CHAPTER XIX.
His claim and title to canonization.
r 1 1 HE official statement then observes : " This
"*- confirmation of the faith and consolation of the
Orthodox Church was needed in an age in which scan-
dals, both in faith and in life, are produced in such
quantity among peoples calling themselves enlightened,
and in which the wind, that blows from abroad, wafts
the seeds of the tares over the surface of our blessed
country also. And blessed be God, who in renewed
signs of His grace, has given such a confirmation to
His faith, such consolation to His Church."
Thus we are carried on to the movement for the
bishop's canonization. His memory had ever been
kept up at Yeronege till the present generation :
pannychids (nightly services) were often sung for him.
This, when it lasted, could only be explained by con-
cluding that he was praying for those in heaven who
prayed for him on earth ; and in the course of a cen-
tury the devotion to his tomb had become notable.
Title of Metrophanes to Canonization. 97
By 1820, those who thus honoured him, had become a
great concourse, and miracles were reported. The dis-
covery of the freedom of his body from corruption, in
the years following on his death, could not have been
forgotten, and in the year 1832 fresh repairs of the
cathedral where he lay were the means of confirming
it. This led to the Emperor's taking the matter up,
to the Holy Synod's moving, to the original of the
Testamentary Address being procured from Moscow,
and to a commission, sworn to declare the truth?
being appointed to make examination on the spot,
both of the state of his body and the report of heal-
ings at his tomb.
The issue of the process may be anticipated. At
the distance of 128 years from his death, in a vault
of black moist earth, without a lid to the coffin,
and only one board of it sound wood, the body was
found entire ; nor was the report concerning the
healings less satisfactory. Then follow in the formal
document the details of thirty-one cases of healings,
exorcisms, &c., effected by Metrophanes, twenty-four of
them being wrought on women, or girls. This justified
the Synod in referring their judgment to the Emperor
Nicholas, who wrote upon the report and memorial they
presented to him, " I am of the same opinion with
the Most Holy Synod." In consequence, with great
pomp and ceremony, in the course of August and Sep-
H
98 Title of Metrcphanes
tember, 1832, amid a crowd of 50,000 people, Metro-
phanes was added to the number of those prelates who
have received the honour of canonization.
The official publication concludes thus: "To the
Lord God and our Saviour Jesus Christ, the King of
Kings, &c., &c., be all glory and thanksgiving for ever
and ever, Amen." And prefixed to the whole there is
an engraving of the icon of Metrophanes, which had
been painted partly from a much damaged portrait,
partly from a dream.
In this official document we find the names of four
bishops, Metrophanes of Yoronege, Demetrius of Eos-
toff, Innocent of Irkutsk, and Tichon of Voronege and
Zadovsk, who, having all lived and died under that
spiritual supremacy of the civil ruler which had been
established (in A.D. 1658, 1660, and 1666) by the Tsar
Alexis Michaelovich, had three of them already (viz. by
the year 1840) been at different times declared (by the
Emperor or Empress for the time being, and by the
Synod, or Church Commission, instituted by Peter,) to
be saints. And a like canonization of the fourth was
expected ; for in A.D. 1840 I heard it said in conver-
sation, by those who spoke of the recent canonization
of Metrophanes, that Tichon Zadovski also, who died
in the reign of Catharine II., was reported to be a
saint, and there were stories current of his apparition
to Canonization. 99
and miracles ; and that some proposal had been made
to the Emperor Nicholas for his canonization, but the
Emperor had replied that one was enough, at least, for
the present. 1
Of all the four it may be admitted that they seem to
have been good and pious men ; and that the belief of
their sanctity was of spontaneous popular growth, not
by any means caused or suggested by the Synod, or
by the civil Government. And at the same time, the
Synod and the civil Government, in giving legal
sanction to the popular belief, declare such continued
production of saints down to the present day to be
a Divine attestation of the continuance of spiritual
life and orthodoxy in the present State Church of
Kussia.
Not only is the existing state of things (viz. the
system of a Synod, or Church Commission, governing
the Church under the Emperor, while the Emperor him-
self is head) alluded to, as if legitimate, in the depositions
relating to the miraculous healings, but the four Saints
themselves during their lives appear to have been un-
resisting subjects and servants of the secular supremacy.
1 [Mr. Palmer adds that he was eventually canonized, under
the Emperor Alexander II., in A.D. 1861.]
H 'J
CHAPTER XX.
The Russian Saints viewed in their recognition
of the Most Holy Synod.
E Apostle says : " Though we or an angel from
heaven preach to you any other gospel than that
ye have received, let him be anathema." The Seventh
Ecumenical Council expressly, and all the Councils and
all the Fathers virtually repeat this denunciation ; and
the Russian Patriarch Nicon, on the Sunday of Ortho-
doxy in A.D. 1662, applied it to the then recent establish-
ment of a civil supremacy over the Russian Church,
anathematizing by name Pitirim, the first vicar of that
supremacy, and in him all his successors, and the College
or Synod or Church Commission to be instituted later,
and all those who should communicate with them ; and
repeating with the same application words already em-
bodied in the Greek and in the Slavonic Synodiconfor the
Sunday of Orthodoxy : " To all that has been done in the
way of innovation contrary to the ecclesiastical tradition
and doctrine, and to the constitutions of the holy and
Rzissian Saints and the Holy Synod. 101
laudable Fathers, or that shall be done hereafter " (that
is, in fact, to the acts of A..D. 1666, 1700, and 1721, as
well as to those of 1658 and 1660, to the institution
of the Church Commission or Synod by Peter L, as well
as to that of the personal vicariate of Pitirim, the act
of the Tsar's father) " Anathema." And in his Eeplies,
written in A.D. 1663, Nicon argues forcibly and at
length that the State supremacy as then established,
to say nothing of any ulterior development in time to
come, if maintained and continued, was an apostasy
even from Christianity itself, vitiating the whole body
of the Russian Church from the least of its members
to the greatest.
Now, in words and general phrases, not only the
four modern Saints canonized by the Synod, but
even the Synod itself, and the State of which it is
vicegerent seem to agree with Nicon, and to bear wit-
ness against themselves. For they insist on the duty
of adhering not only to Orthodoxy, which is a vague
word, but also to all the canons and customs of the
Church, and of the Holy Fathers. The Canons and
the book itself of the Kormchay are still published as
having authority : they are named, together with the
Scriptures, as a rule for the Bishops in the Spiritual
Regulation 1 of Peter the Great (the fundamental Statute
1 [" The composition of a Spiritual Regulation for the guidance
of the Governing Synod, was committed to Theophanes Procopo-
vich, who made an accurate statement of the composition and object
IO2 Russian Saints viewed
of his State Church), and all the Bishops at their con-
secration still bind themselves by an oath to observe
and maintain the Canons. But according to the show-
ing of the Patriarch Nicon the whole law of God, the
Scriptures themselves, and also the Canons are tram-
pled under foot by the establishment of state supremacy
in the Church ; and it is impossible for those who are
unresisting subjects and instruments of such a supre-
macy to obey or maintain the Canons. The Patriarch
Nicon, who under the Tsar Alexis was ready to contend
even to death, not only for abstract Orthodoxy, or for a
general expression of respect for the Canons and the
Fathers, but for each particular doctrine, and for
each Canon in detail, had cried aloud : "It is not
lawful to trample under foot Canon XXXIII. of the
Apostles and Canon XII. of Antioch, and with them
all the Scriptures, and the Councils, and the Fathers ; "
and for this he was, not canonized, but degraded from
of such a Government, of the business which belonged to it, of the
duties, operations and powers of its members, according to the
forms of the Ancient Councils, and the rules of the Holy
Fathers. . . . This important affair was carefully examined
and discussed by a council convoked in the new capital at the
commencement of the year 1721, and was witnessed by the
[great functionaries in Church and State] after it had been
signed and confirmed by the Tsar's hands. It was afterwards
again subscribed by all the Bishops," &c., &c. BlacTcmore's
Mouravieff, p. 283.]
as recognizing the Holy Synod. 103
all priesthood, and kept a state prisoner under guard
fifteen years, to the end of his life. And long after-
wards in the time of Catharine II., when an Arch-
bishop of RostofF, Arsenius Matsievich, though born and
bred under the ecclesiastical supremacy of the State,
and himself a member of the Synod instituted by
Peter L, still thought more of his oath to maintain the
Canons than of his own uncanonical and untenable
position, and dared to remonstrate against the final con-
fiscation of the Church property as an act forbidden
by the Canons, he was for this degraded by the Empress
and her Synod to be a mere layman, and was kept all
the rest of his life as a state prisoner in solitary con-
finement in a casemate in the fortress at Revel ; and
at his death the utmost care was taken that the people
should know nothing about him, lest, if they did, they
should regard him as a confessor.
But Metrophanes, Demetrius, Innocent, and Tichon,
it was allowed to the people to venerate, till at length
the people's veneration obtained their canonization.
Their virtues, such as they were, were inoffensive, or
rather useful ; since they seemed to give a sort of re-
spectability to all those uncanonical innovations in which
they had acquiesced, or against which, at least, they
had not practically contended. In the same way, if
John the Baptist had been willing to say nothing about
Herodias, Herod, no doubt, would have joined with all
IO4 Russian Saints viewed
the people in honouring John, and in regarding him as
a Prophet.
In connexion with this subject I may refer to a letter
of Philaret, Archbishop of Moscow, to Dr. Pinkerton,
part of which the latter has inserted in his Russia,
in defence of the Russian Church. In this letter,
though he speaks of the Tsar Peter having changed the
Patriarchal for the Synodal Government of the Church,
the Archbishop makes no allusion to the constitution
of the Synod, nor to the great question, which had
already been virtually decided under the Tsar Alexis,
whether there are two distinct powers, one spiritual and
the other temporal, or only one. This question, how-
ever, is settled clearly in the " Spiritual Regulation,"
where the " popular error " of supposing that there are
two powers is alleged as one chief reason why the
former Patriarchal Government was superseded by the
Collegiate. And in the code of Russian Law, pub-
lished under the Emperor Nicholas, the same subject is
treated without any ambiguity. In the present " Code
of the Laws of the Russian Empire," and in the
"Extract from the Code of the enactments relating
to the Spiritual Government of the Orthodox Con-
fession," by M. Theodore Maliutin (ed. 1859), the
present relations of the Church and State in Russia are
denned as follows :
1. " The first-in-rank and dominant Faith in the
as recognizing the Holy Synod. 105
Russian Empire is the Christian, Orthodox, Catholic, of
the Eastern Confession" (vid. vol. i. Fundam. Imp.
Laws, 40).
2. " The Emperor, as a Christian Sovereign, is the
Supreme Defender and Guardian of the dogmas of the
Dominant Faith, and the Preserver of Orthodoxy and
of all good Order in the Holy Church. In this sense
the Emperor is called the Head of the Church " (ib.
).
3. " In the government of the Church the autocratic
power acts through the Most Holy Governing or Direct-
ing Synod instituted by it " (ibid. 45).
4. " The original design of laws proceeds either from
special intention and direct command of His Supreme
Majesty, or it arises out of the ordinary course of affairs,
when, during the consideration of them in the Govern-
ing Senate, in the Most Holy Synod, and the Minis-
tries, it is considered necessary either to explain and
supplement any existing Law, or to draw up a new
enactment. In this case these different authorities sub-
ject their projects, according to the established order, to
the Supreme judgment of His Majesty" (ibid. 49).
CHAPTER XXL
Ancient Rite of Coronation.
A UGrUST 22 [o.s.]. Anniversary of the corona-
-^^ tion of the present Emperor, in 1826, a State
holiday.
The Emperor Nicholas is the third sovereign of the
existing dynasty, for between the deaths of Peter I.
and Catharine II. there was no dynastic law of suc-
session, but a series of revolutions ; and Paul, who
crowned himself at Moscow, April 3, A.D. 1797, and
at the same time promulgated a statute fixing the
imperial succession, was the founder of a new
dynasty.
That change by which the spiritual power derived
from the Apostles was suppressed in Russia, or trans-
ferred (so far as it was possible to transfer it) to the
Crown, has naturally produced alterations and omis-
sions in the form and ceremonies used both in the
election and consecration of bishops, and in the coro-
nation of sovereigns. The present anniversary affords
Ancient Rite of Coronation. 107
a proper occasion for stating the changes which have
been made in the form and order of a coronation.
The first coronation is that of the Emperor Leo
(A.D. 487), who was crowned by the Patriarch or
Archbishop of Constantinople, Anatolius. A profes-
sion or engagement but at first less full than it became
afterwards was required of Anastasius, the fourth
successor of Leo, by the Patriarch Euthymius, before
he would crown him, Anastasius being suspected of
Macedonianism. In like manner the Patriarch Cyriacus,
demanded guarantees of Phocas (A.D. 606). Afterwards
this became a fixed custom. And in the earliest
Russian forms the substance and spirit is the same,
though there is not the same precise form of requi-
sition, nor the same written engagement.
In the older Greek forms the Emperor, on the
requisition originally of the Patriarch of Constanti-
nople, professed and promised this : " I, K Emperor,
do accept, confess, and confirm the Apostolic and divine
traditions ; also the constitutions and definitions of the
ecumenical and the local councils. I recognize all the
rights and customs (TT/OOVO/AIO, KOL Wi^a) of the most
holy great Church of Grod (i.e. of the Catholic Church,
and in particular of the Patriarchal Church of Constan-
tinople). I consent to all that has legitimately, canoni-
cally, and irrevocably been decreed and determined at
different places and times, by our holy Fathers. I
io8 Ancient Rite
promise to continue constantly a faithful son of the holy
Church, and to be her defender and protector, &c. &c.
" And all that the holy Fathers have rejected and
anathematized I also reject and anathematize with all
my heart and soul.
" For the performance of all this I give my word
before the holy Catholic Church, and at this date
I have subscribed this with my own hand, and have
given it to my most holy lord N. the Ecumenical
Patriarch and to the holy Synod."
A like engagement to this was required by the
Kussian Metropolitan of Novgorod, Nicon, inA.D. 1652,
as a condition before he would consent to become
Patriarch of Moscow ; and it was given, or rather re-
peated verbally, and ratified by an oath, in the cathedral
of the Assumption by the Tsar Alexis Michaelovich
and all his court.
According to the law of Christ, as a bishop or a
priest baptizing a man does this by virtue of his
spiritual mission and order, and the man baptized
shows a voluntary submission to the bishop or priest,
submitting himself to the law of Christ, so also afore-
time, when the bishop crowned and consecrated a Tsar,
or Emperor, he did this by virtue of his order ; and in
the same act the Tsar showed a voluntary submission
to the bishop.
In the Old Testament, kings were anointed before-
of Coronation. 109
hand to the kingdom by the prophets of God ; and in
the Psalms it is said of Christ himself, " Thou shalt
anoint him with the oil of gladness, and thou shalt set
a crown of pure gold upon his head." Following this
order, the Patriarch or Bishop aforetime anointed the
Tsar, or Emperor, first, and crowned and installed him
afterwards. But now, the Russian Emperor crowns
himself without grace first, and causes the creatures
and instruments of his usurped spiritual supremacy to
anoint him with oil, without grace or meaning, after-
wards. The ancient form was this :
In the Liturgy, before the Tpto-ayiov, the Emperor
being seated in the nave of the church on one raised
platform or ambon, and the Patriarch on another, the
Patriarch sent and called the Emperor to him "to
receive grace;" and then he began to read the prayers
for anointing, some secretly and some aloud (which
prayers are quoted, or written out, by Nicon in his
" Vozranjenia," p. 242 245). And the Emperor came
down from his own platform, and went up the steps of
the platform of the Patriarch, and stood there before
him, bending his head ; and the Patriarch, putting his
hand upon the Tsar's head, said the two prayers which
shall be spoken of directly.
CHAPTER XXII.
Modern Rite of Coronation.
it was once ; but now, according to the after-form
used at the coronation of the Emperor Paul, there
is only one raised platform, on which the Emperor sits
alone in the centre of the nave of the church, a carpet
being laid thence up to the Holy Doors, and the mem-
bers of the Synod (who may, or not, be bishops),
and the bishops, stand below on either side of this
carpet, vis-a-vis to one another. So the Emperor sits
exactly as a patriarch or primate would sit at the head
of his clergy, and shows himself visibly in the church
as Head of the Church and of the so-called Synod
and of all the clergy.
Two bishops go up the steps of the Emperor's plat-
form and address him, in an involved style, to this
effect : Since by the providence of God, and by the
operation of the Holy Ghost, and by your own will,
your Imperial Majesty is now to be Anointed and
Modern Rite of Coronation. ill
Crowned, will you be pleased, according to the former
custom, to confess in the hearing of your loyal sub-
jects the Orthodox Catholic Faith ?" And the Emperor
thereupon reads the Creed, having himself, of his own
free will (as will appear below), enacted that the
Sovereign of Kussia is to profess the Creed of the
Grteco-Kussian Church, because he is the Head of the
Church. But of respecting all the laws of the Church
and her rights and customs, and abiding always a
dutiful son of the Church, there is not a word.
Formerly the Patriarch anointed the Emperor, or
Tsar, thrice ; saying each time Holy ! ("Ayios). And
then he set the crown on his head ; and after that he
led him to the Imperial place, and installed, or en-
throned him. But now the Emperor sends for the
regalia, and is assisted, ministerially, by the members
of the Synod, or bishops, as he takes them and puts
them on himself. They " minister to him in putting
them on." And in particular, he takes the crown and
puts it on to his own head ; the metropolitan or bishop
saying : "In the name of the Father, and of the Son,
and of the Holy Ghost." And adding " This is as a
sign that the Christ invisibly crowns thee."
The sceptre and globe are given to the Emperor by
the bishop that is, ministerially and he takes them
in the same way as he took from them the crown,
though as the sceptre and the globe are to be held in
H2 Modern Rite
the hands which take them, he cannot show visibly,
as he did with the crown, that he acknowledges in
them no separate or independent power through whicli
he is to receive grace from Christ.
Having crowned himself, the Emperor also crowns
his Empress ; and she, too, is assisted ministerially to
put on the Imperial robes.
Aforetime the Emperor, having received, besides other
Imperial robes, one clerical vestment, making him a
" Deputatus" of the Church, went up as Deputatus
to the north side-door, and led the procession at the
Great Introit, and after that he took off from him the
vestments denoting the quality of Deputatus, and he
remained in his Imperial robes only ; but now, on the
contrary, that the Emperor has become Head of the
Church, and source of all Spiritual jurisdiction, and
Supreme Judge of his own creation, for the most holy
Spiritual Synod to make him a Deputatus only would
clearly be unsuitable. He therefore does not lead
the procession at the Great Introit.
But there are in the present form additions as well
as omissions. Such are two prayers unknown to the
older forms, and used first at the coronation of the
Empress Anna Ivanovna. These are to be said aloud,
the first of them by the Emperor or Empress, the
second by the bishop. The bishop who first said aloud
the prayer was Theophanes Procopovich. In both of
of Coronation. 1 1 3
these prayers all mention of the Church is avoided
and it is implied that the Emperor or Empress is sole
governor under God of both Church and State united
in one body.
According to the old forms the Emperor or Tsar at
the proper time for the Communion of the laity went
up, and was communicated over an antimense set at
a pillar outside the sanctuary. But according to the
present form he is pleased to go up to the Holy Doors,
and there is anointed, and in like manner the Empress.
And after that he is conducted by two metropolitans
within the sanctuary, and there communicated before
the laity, contrary to the old forms.
Lastly, they brought to the newly-crowned Emperor,
in one hand ashes or dust and bones, and in the other
a little fine flax, which, being lighted, flared up and
was consumed in a moment. And they showed him
some specimens of marbles, and asked him which he
would choose for his tomb. But the Emperor Paul,
after being so crowned by himself as has been above
related, after the Liturgy, read aloud publicly in the
church that Act regulating the Imperial Succession by
which the present dynasty was founded, placed it upon
the altar of Grod, where, or behind which, it is still
preserved, in which run the words which he had just
before read out aloud, that the Sovereign of Russia
is always to profess the creed of the Grseco-Rus-
I
1 14 Modern Rite of Coronation.
sian Church " because he is the Head of the
Church." i
It was for this Emperor's coronation that the present
Imperial crown of Russia was made.
1 [Mr. Palmer was so learned in the matters treated of in these
chapters, and so accurate in his statements, that I do not feel it
necessary to add the references which might be required of
another writer.]
CHAPTER XXII I.
Preliminary interview with Count Pratasoff.
QUKDAY, August 25 [o.s.], I returned to Peters-
*-* burg, and on the following Tuesday I saw
the Ober-Procuror Count Pratasoff, and presented to
him two letters of introduction. He asked if I had
any other letters ; and on hearing of the one from Dr.
Kouth, he desired me to give that to him, as he repre-
sented the Emperor with the Synod, and in some
respects he was also the servant of the Synod, alluding
to the Greek Great Logothete; and it would be his
duty to lay it before the bishops (though not even the
majority of the members of the Synod are necessarily
bishops). He read it, and when he came to the last
part desiring for me the Communion, he exclaimed,
" C'est bien fort." He said, "Your ambassador writes
here in his note that you wish to learn Russian, and to
become a member of the Greek Church." " That is a
mistake," I said, and explained.
"What you say," he said, "is quite new to me.
i 2
1 1 6 First Interview
Eespecting the Procession, it is not only true, as you
observe, that the Greeks communicated with the Latins
for some time after the Latin doctrine had been
heard of, but that inter-communion was repeatedly
renewed even after the Latins had been anathematized
by Photius. However, I am not a theologian, but a
soldier. And yet, having been brought so much
among the clergy, I cannot help knowing something
about such matters. And if I were a bishop, I should
ask you first about doctrine, and about the Creed ; and
if you spoke of coming to us, as you might have come
1000 or 800 years ago, still, there have been such
divisions in the West since, and so many questions
have been raised there which never came formally
before us, that I should require some farther examina-
tion and agreement." "That is quite reasonable," I
replied. "Well, then," he continued, "what would
you say about the Sacraments?" Answer. "About
the Eucharist, I say that the bread is changed into, and
becomes, and is, the very Body of Christ spiritually and
supernaturally, without ceasing to be still physically, in
the order of nature, bread; wherein we deny the
Roman doctrine of Transubstantiation. And I have
noticed that in the Russian version of the XVIII.
Articles of the Synod of Bethlehem of A.D. 1672, the
concession of these two correlative terms ' substance '
and ' accidents ' has disappeared ; nor is the word
with Count Pratasoff. 1 1 J
1 accidents ' admitted in the Russian Catechism ; so
that neither of those two Russian documents is at
all inconsistent with orthodox doctrine."
He seemed surprised at my knowing of the change
that had been made in the wording of he XVIII.
Articles of Bethlehem, but admitted that the fact was
so. He then said : " There may possibly be shades of
difference (nuances} between churches on a subject so
entirely beyond our understanding ; but for myself,
without pretending to speak positively, I think that
the G-reek Church agrees (that is, agrees unreservedly)
with the Koman doctrine. There is a difference in
this, that the Greeks make the invocation of the Holy
Ghost, and not the bare repetition of Christ's words, to
complete the consecration. Then there is Confession,"
to which I made no objection. Then he spoke of the
Icons, and thought it very liberal in me not to call him
an idolater; "for that," said he, "is the common
calumny, though they don't call us idolaters for bowing
to the Emperor, or even to the Emperor's picture."
" However, as regards the decree of the Second Nicene
Council," I said, " we reject it, as did nearly all the West
at the beginning." " No," he objected, " the Popes
from the first received it, and still receive it."
" Yes," I replied, " but it was condemned, in spite of
their reception of it, all over Germany, France, and
Britain ; and as a matter of private opinion, I prefer
1 1 8 First Interview
the judgment of my own Church, and regard that
custom as inexpedient, at least in England, and liable
to abuse." He admitted that it might be abused (as
almost everything else may be abused, and is abused) ;
and soon afterwards, on my saying, apologetically, that
in things not essential it is necessary .and inevitable for
us to yield much to popular ignorance and prejudice,
to abuses and shortcomings in practice, and to corrup-
tions and distortions of religious feeling and opinion,
he answered : " Ah ! you may conceive that we, too,
in Russia are obliged to do that, as well as you in
England."
Then he spoke of the Seven Sacraments ; and he
would not let me distinguish the two chief sacraments
of Baptism and the Eucharist from the other five,
saying, " Our Church knows no such distinction, but
puts them all absolutely together."
"But," he said, "you have a chaplain here, and
another at Cronstadt : do they agree with you 1 And
my wife has with her an English bonne or companion,
a good woman enough. I shall have something to
talk about to them, as this is all new to me. If such
are really the doctrines of the Anglicans, how is it
that you do not teach them to the people ? Or how is
it that the English here, if they have not a minister or
pastor of their own, will go anywhere, especially to the
church of the Calvinists, who do not believe even in
with Count Pratasoff. 1 1 9
the divinity of our Lord *( Whereas we should think
that about the same thing as to go and pray with the
Mohammedans."
He went on : " We, too, have had a Calvinistic or
Protestant spirit among us, which Platon " (really
Theophanes Procopovich, in the time of Peter I.)
" began : Philaret (the present Metropolitan of Moscow)
was somewhat that way inclined ; and especially Michael,
the late Metropolitan of Kieff. But this has all been
corrected, and now there is an orthodox reaction. We
said to the Metropolitan of Moscow, that if he wished
to show himself a good Christian, and humble, he would,
with the assistance of his brethren, retouch and correct
his own former Catechism ; and this he did, correcting
it, and filling up his former omissions."
He said : "If you live among the clergy, you must
not judge of all the 40,000 from those you may see here
at Petersburg, for here there are 70,000 Lutherans,
Germans, and others, and Lutheran pastors ; and our
clergy, some of them, get liberalized. But for the pure
and ancient Greek orthodoxy, you should go into the
interior."
Then returning to the doubt he had expressed before,
he asked, " Do you mean to tell me that the bishops in
England hold and teach such doctrine as you have now
been professing? I will not ask if there are any
among them who are heretics or heretically inclined.
I2O First Interview ivith Count Pratasoff.
I know you must have such : we have such, even
here."
He said : " In admitting strangers to Communion the
ordinary course is, first, to ask and ascertain whether
the person has been baptized, and validly baptized 1
Next, whether he has been confirmed or christened 1
If so, then a very slight ceremony is used for recon-
ciliation. Eut recently, in the case of the Uniats,
nearly 2,000,000 in number, a great step was made ;
they were all received en masse, on merely repeating
the Creed after the Greek form, and acknowledging
that Jesus Christ alone is the head of the Church "
(that is in contrast with the Pope). " And this seems
to have had a good effect 011 the minds of many
Catholics, and to have set them upon desiring unity "
(that is unity with the Eastern church) " it being so
easy. Not long ago a French priest wrote to ask on what
terms he could be received, as he wished to be Catholic
(Catholic-Eastern) without being under the Pope."
I said: "I cannot understand, nor approve, of a
French priest acting so ; but it seems that he felt
himself burdened by some Roman decrees or decisions,
from which he thought he might be free in the Greek
Communion."
CHAPTER XXIV.
Issue of the interview. Mr. Palmer's letter for
the Emperor.
T COMPLAINED that the Bussians seem to have
the same faults as we have, viz. that of not think-
ing of the whole body, nor striving for its reunion, but
calling the Papists Catholics just as we do, and them-
selves Eastern or Graeco-Russian, and hesitating about
the Western Church, neither distinctly recognizing it
as a part of the whole body, nor distinctly and con-
sistently anathematizing it as heretical. He said that
they had struck out of all recent publications, by the
Emperor's desire, the designations Greek and Graeco-
Russian, and the like, and had put in the word Catholic
(Capholic) instead wherever they could. "Still," I
said, " you have not done enough : and though ' Ortho-
dox- Catholic 3 has nothing amiss in it, l Eastern- Catho-
lic ' or * Catholic-Eastern ' involves as much weakness
as ' Greek ' or ' Grceco-RussianJ or Anglican. The truth,
orthodoxy, and the Church are all universal, and can be
1 22 Issue of the Interview.
no more connected with the East than they can with
England" I observed to him that he had himself
more than once in this present conversation called the
Papists " Catholics" He smiled, and said that he used
the word in French and German as it is popularly used,
for the Latins or Eoman-Catholics. " But we too," he
said, "have the same Greek word, /cafloAi/o), of which the
French Catholique is a modification ; and we have ever
used it as belonging to the Orthodox Church. But in
Russian this word is written and pronounced Capholic ;
and by this word, so written and pronounced, nobody
understands the Latins, nor applies it to them ; but
they, until recently, were always called the ' Latins : '
and now, if in conversation or writing they are often
called Catolics or Roman- Catolics, still the word
Catolic, so written and pronounced, is purely foreign,
and equivalent to Western or Latin, French, German,
or Italian. 1 No one would ever think of applying it to
the Orthodox Church, or to her members."
He was very attentive to all I said on this subject,
1 [What St. Cyril and other Fathers say is, that the very
word " Catholic " is, (as if by a divine provision) a discriminating
epithet of the true Church, for popular guidance, before going to
consider its meaning, in a way, therefore, which is not fulfilled
by the word " Universal," Ecumenical," or " Capholic." If in
London Count Pratasoff had to ask the way to his Emperor's
church, he would not ask for the Catholic or Capholic church,
but for the Russian or Greek. Capholic is as local as Russian
is, and far less intelligible. It is not in the Creed.]
Issue of the Interview. 1 23
though he did not seem to go along with me when I
distinguished between the original Apostolical Churches
of Eome and Italy, France, Spain, &c., and schismatical
Romanizing communities which have separated from
older Apostolical Churches, whether in England or in
the East ; nor did he see the dangerous consequence of
allowing " Churches " and " Religions " to be constituted
only by identity of secondary doctrines and opinions,
not to say even mere rites, without reference to the
right of jurisdiction, and so admitting the whole
Roman-Catholic unity to be homogeneous, and all
equally valid or invalid.
He complained of Roman ambition, as the Pope
would still be the first Patriarch if unity were restored :
but he is not content with that, and must be absolute
Head.
He asked whether I had ever sought Communion on
the same principles from any Latin bishops, and what
had been their answer. " They told me," I replied,
" that they must follow the custom, which is to regard
the Greeks as schismatics and the Anglicans as heretics,
and to recognize as absolutely one with themselves
those whom I call Romanizing schismatics in Britain
and in the East. They also said that an opinion assert-
ing the Greeks and the Anglicans still to form part of
the visible Church, and so reopening all those questions
which have been decided, either by Rome alone, or by
1 24 Issue of the Interview.
the Greeks alone, or by the Anglicans alone, is, to say
the least, extremely temerarious and tending to schism,
so that a Catholic holding such an opinion could scarcely
obtain the sacraments."
He said, " Protestantism has only the Bible, but the
Church adds the authority of her tradition" I an-
swered, " Quite true." " What then 1 " he exclaimed ;
" is yours a dogmatical Church, having fixed doctrine 1 "
Answer : "Of course it is, else it could not pretend to
be Orthodox, Catholic, and Apostolic." He asked over
and over again : " If that be true, how can it be that it
is so little known ? Why do you not forbid your people
to pray with the Lutherans and the Calvinists 1 Why
do you not make Catechisms, and teach distinctly your
doctrine 1 " Answer: " At any rate, if there is any good
in the Church of England, it must come out and show
itself now : for since the admission of Protestant
Dissenters and Irish Papists into Parliament (in 1828
and 1829) the axe has been laid at her root as a mere
establishment." "That is quite just," he said.
He desired me to write him a letter, in any language
I pleased, stating what I wished, and he said, " I will
have it translated. The Court will be back here in ten
or twelve days, and then I can show it to the Emperor
when I next make my report, or refer to it and take his
pleasure. In the mean time, as your intentions seem to
be good, and what you are doing is uncommon, we will
Issue of the Interview. 1 2 5
do what we can to help you. I doubt about your living
in the Academy, though certainly the white or secular
clergy have less instruction than the black ; but we will
see. If you will come to-morrow at one o'clock to the
Synod, I will present you to my colleague, M. Moura-
vieff, the Unter-Prokuror, who, though also a layman,
is a young man of great information in ecclesiastical
matters. It is only our duty to do what we can for you,
as unityis the duty of the Church, and we all pray for it."
Previously he had said of the idea of living in the
Lavra itself that there might be awkwardness, as the
thing was so new and unusual. On the one hand, they
would not know what to think if they saw .me not
doing like themselves ; and on the other, there might
be rules and restraints which would not suit me. I
said : " As to the mode of life, you need be under no
scruple for me, as I am not particular ; and as for rules
and practices, I am ready to conform to whatever may be
desired, so long as there is nothing (and I cannot
conceive that there should be anything) incapable of
being done in a good and Christian sense." He smiled
and said : "It will be best not to be in too great a
hurry, but to wait a little, that we may see our way."
According to his desire I wrote in Latin the same
day to Count Pratasoff a letter, the chief part of which
was as follows :
126 Mr. Palmer's Letter
" EXCELLENCY,
" You ask why I have come to Kussia, and
what it is I wish to obtain from the Emperor's
grace 1 I reply thus : After having become a
Fellow of Magdalen College in the University of
Oxford, I thought that in no way could I better obey
the statutes of our founder, or prepare for that
ecclesiastical and academical life which was before
me, or better serve the needs of the particular British
Church in which I had been baptized, than by travelling
abroad, while yet young, and examining carefully those
theological questions which have caused such disastrous
and long-standing divisions between the Apostolical
Churches. For, since I well knew that I had been
baptized, not into any English, or Roman, or Western,
or Eastern, but into a Catholic or Ecumenical faith,
religion, and Church, while I saw this Catholic and
Apostolic body, according to that definition of it which
I had received from my immediate Mother, the parti-
cular British Church, separated into different, and
(what is horrible to think of) into hostile communions,
therefore it seemed desirable to know exactly the truth
about those accusations which are commonly made by
foreigners against ourselves, and that not only by read-
ing controversial books written by our own people, but
also by hearing with my ears opposite parties, and
further to obtain as exact a knowledge as possible of
for the Emperor. 1 27
the theology of the other Apostolical Churches, that
so, with God's help, I might later in life, while devoting
myself to the study of books, be better furnished and
better able to treat of controversies in the University
of Oxford, with the hope and aim, that, when the
causes of difference and hostility come to be more
exactly understood, those mutual suspicions, and even
perhaps errors of opinion in non-essential matters (for
I speak not of the necessary faith itself) might more
easily be mitigated and done away; and in a word,
that there might be a better treatment of those
questions, from the clearing up of which, either in our
own time or in that of our descendants, the most desir-
able unity of the Church may be restored.
" So when with these views I had first, beginning in
1833, visited more than once the churches of the
Latins on the Continent, and had made myself
acquainted with their theology (that is, the doctrines
of the Pope of Eome, to whom they are subject), I
next examined the opinions of the Calvinists and
Lutherans. And now with the approval of the
President of my college, I have come to the Eastern,
and in particular to the Russian Church.
" I humbly ask the favour of the Emperor for my
undertaking ; that he be pleased to recommend me to
the venerable clergy of his empire, in order that living
in the Spiritual Academy, or in some monastery, or
128 Mr. Palmers Letter
under some bishop, or otherwise, according as may be
judged most convenient, I may, with the help and in
the society of ecclesiastics, learn the Russian language,
and study the doctrines, discipline, and ritual of the
Church. If this request is granted, I hope that here-
after by translating Russian books into English, I may
do something towards promoting in England, and
especially in the University of Oxford, a fuller and
more accurate knowledge of the Apostolical Churches of
the Easterns ; towards strengthening by the contempla-
tion of Eastern Catholicism our own Churches, which
are now attacked at once by the Papists and by the
heretical Protestants, and no longer exclusively
defended as before by the State ; and finally, by
softening prejudices and antipathies, towards the
healing of the present cruel dismemberment of the
Catholic Church and the reunion of the whole body in
mutual love
"Having heard that there are in the Spiritual
Academy at Petersburg some who read English, I have
brought a selection of books, of the works of our best
divines, as an offering to the library of the Academy.
Some of these have been given on purpose by their
authors, who are still living, and members of the
University of Oxford, and who, knowing my intention,
wished to show that they work and pray not only for
their own people, nor only for Westerns, but for their
for the Emperor. 129
Eastern brethren also, and for the whole ecumenical
Church.
"As regards myself personally, I think it right to
add, that from the time I have come within the dioceses
of the Russian bishops, I recognize no other church as
true and legitimate in these countries, nor adhere in
will at least, to any other jurisdiction than theirs.
Not as if I came from any heresy or schism seeking to
be reconciled by the Church of God which is in Russia,
but being a Catholic Orthodox Christian, as I trust, and
coming from a Catholic and Orthodox and Apostolical
Church, I seek from the legitimate and canonical
bishops of the country, in whatever country I may be,
and from each one of them in his own diocese, the
common right of communion.
" This is the answer I have to make to your Excel-
lency; and to your discretion, and to the Emperor's
gracious favour, I commend my request, praying to our
Lord Jesus Christ for nothing else but that which may
conduce to the peace and concord not only of all the
Churches, but also of all Christian States. I am your
Excellency's most humble and obedient servant, &c.,
&c.
"Petersburg, August 27 [o.s.], 1840."
CHAPTER XXV.
Interviews with M. M our avieff arid the Archpriest
Koutnevich.
"Y'TTEDNESDAY, August 28 [o.s.]. I went at
1 p.m. to the Synodal Palace, and was there
presented to M. Mouravieff, a tall, indeed gigantic
man for a cavalry officer, and needing a strong horse to
carry him. In reply to his expressions of surprise and
doubt, like those of Count Pratasoff, I said Whatever
dangers there may be ahead for the Anglican Church,
Protestantism is no longer one of them ; that monster
is now dead. And in this respect we may even benefit
the Russians and Greeks, who now use, too often, either
Popish or else Lutheran and Calvinistic books, and
among whom a desire to be spiritual rather than formal
or superstitious has produced a Protestantizing ten-
dency, of which they do not know the danger. We
know it by long and sad experience ; and we are now
at length finding even in the free use of the Bible
itself the antidote to the abuse of the Bible. He said
M. Mouravieff and the A rchpriest. 1 3 1
that they had such a tendency as I spoke of, but it was
now corrected.
As to the Holy Eucharist, he admitted that the
Latins had had great indirect, and sometimes also direct,
influence in the Levant, between the capture of Con-
stantinople and the end of the seventeenth century,
and that there were some manifest Latinisms in the
XVIII. Articles of Bethlehem of A.D. 1672, which have
been omitted or corrected in the recently-published
Russian translation. And yesterday, when Count Prata-
soff had shown me in the Full Catechism of the Eussian
Church a passage taken in substance from the XVIII.
Articles of Bethlehem, but disclaiming all intention of
denning the manner of the change in the Eucharist,
and I had remarked that the fact of adopting in the
Catechism of this disclaimer without inserting also those
correlative terms of " substance " and " accidents "
which are found together with the same disclaimer in
the XVIII. Articles, showed that the Russian Synod
thought those Latin terms to be too like a definition,
he admitted that this was altogether a scholastic
question.
M. Mouravieff had not observed another very delicate
correction of a passage which went too near the
Romish Purgatory ; but he admitted that they had
corrected their incautious admissions of the Tridentine
Canon of the Holy Scriptures ; and had omitted a
K 2
132 M. Mouravieff and
question and answer which denied that the laity were
free to read them. " Yes," he said, " we made some
alterations, and corrected some things which were not
in conformity with the doctrine of our Church ; nor,
indeed, with that of the Greek Fathers." He asked,
with apparent surprise, how I came to know of this 1
In the meantime Count Pratasoff had shown that
Latin letter which I, by his desire, had written to him,
and which has been given above, to the Archpriest
Vasili Koutnevich, High Almoner of the Army and
Fleet. He ranks last of the eight members of the
Synod, and so has always to give his opinion first on
any matter brought before it. Count Pratasoff now
came with him out of the room in which the Synod
sits for business, and presented me to him. We con-
versed for a short time in Latin. He said he had read
Dr. Routh's letter, and my letter to Count Pratasoff;
and after some other words he said, " If any one would
be admitted to Communion in the Sacraments, he
must believe all that the Orthodox Eastern Church
believes."
" All," I replied, " that the Catholic or Ecumeni-
cal Church, and not that the particular Western or
Eastern, or other local Church requires to be believed."
" He must profess," the Archpriest repeated, " the
same faith with the Eastern Church."
Answer. " I do profess, I hope, the same faith with
the A rchpriest Koutnevich. 1 3 3
the Eastern Church; for the Catholic faith is one,
whether in the West or in the East, and if there is not
an agreement between the Eastern and the Western
Churches in the essential faith, either the one side or
the other must be heretical. But I trust that I, and
the Church from which I come, are Orthodox and
Catholic ; and we suppose the Churches of the
Easterns to be Orthodox and Catholic : consequently,
the British Church supposes that there is no disagree-
ment respecting the necessary faith between herself
and the Orientals.
Archpriest. " If you hold the faith and Creed of the
Eastern Church, you may be admitted to Communion.
But first, do you believe the Creed of Mcaea and Con-
stantinople 1 Answer. Certainly I do. Archpriest.
The Trinity? the Divinity of the Son? and the
Incarnation ? Answer. Certainly.
Archpriest. But what do you say about the Pro-
cession of the Holy Ghost? Answer. I receive all
that the Latin Fathers have said, no less than all that
the Greek Fathers have said. I know that there has
been a verbal difference between some of the ancient
Fathers of the two languages, but there was in all of
them one and the same faith. We cannot absolutely
condemn the words, "And from the Son," without
condemning some of the Latin Fathers, which we are
so far from doing that we rather, on the contrary,
134 M. Mouravieff and
believe the Greeks to have agreed virtually with them,
though they use a different form of speech. But as
regards the mere question of form, we may confess that
the Pope of Rome ought not to have altered, by any
interpolation even of orthodox words, the Creed of the
Ecumenical Councils. And this at first the Pope
himself, Leo III., said. The same Pope, however,
allowed that the sense of the words was Orthodox, and
might be taught. We are far from requiring the
Greeks to insert the " Filioque ;" and therefore I am
ready to recite with them in their churches the Creed
without the addition."
When I said that the Pope had not a right to alter
the form determined by the Ecumenical Councils, he
smiled approvingly ; but without continuing, he said :
" We will talk of this more fully some other time ;" and
he invited me to come and see him at his own house.
I said that such a primacy of divine right as was
proposed by the Doctors of the Sorbonne to Peter the
Great may be admitted for the Pope, if only the same
limitation of its exercise be allowed : for the whole
organization of the Catholic Church was from the Spirit
of God : consequently the preeminence of all the great
sees (of Rome, Alexandria, and Antioch), and especially
that of the first see was of divine right : and there are
many signs of a divine institution. Count Pratasoff
and M. Mouravieff agreed, saying : " Yes, yes cer-
the A rchpriest Koutnevich . 135
tainly; as the precedence of Alexandria also and of
Antioch may be said to be of divine right. But if we
stretch that divine right too far, and make the defi-
nition of the Church to depend on the will of the Pope,
there is an end to all those liberties which the Councils
so jealously guarded as based upon the will of Christ."
They said : "If the Pope would be contented with
what is his due, he would always be the first of
Patriarchs : nobody could take from him what he has :
nay, his influence, his legitimate influence, would be
all the greater"
I spoke of the position which the Greek Church
might occupy, and of the duty of interfering to restore
the peace of the whole Church. In old times every
bishop knew himself to share the responsibility of the
government of the universal Church ; and they wrote
letters, and sent messengers, and went themselves from
one end of the world to the other, to take part in ques-
tions arising there, or to seek assistance for themselves :
whereas now we English and you Greeks maintain
indeed the doctrine of the universal visible unity, but
in practice we both rest contented with our own part,
which consequently can with difficulty, and only by
the help perhaps of the civil government, maintain
ourselves even against a false theory of Catholic
unity (the Roman) which does actively embrace the
whole world."
136 M. Mouravieff and the Archpriest.
They invited me to be present at the Liturgy in the
Nefsky Lavra on Friday next, the 30th, the anniversary
of the Peace of Nystadt, of the Translation of the
Relics of St. Alexander Nefsky in A.I). 1724, and the
name's-day of the hereditary Grand Duke.
CHAPTER XXVI.
Prince Alexander Galitsin, Grand Master of
Requests.
r I 1HE same day on board the Cronstadt steamer
~~^ I sat next to a Eussian, who spoke to me in
good English. He was going down with his son, a lad
of nineteen, who was about to start on his first voyage,
a voyage round the world. He had known well, he
said, the late Count Joseph De Maistre. He was a
very nice old man, but very bigoted. He tried to in-
troduce the use of a new name or nickname, "the
Photian Church," instead of the " Greek" or "Eastern
Church." He (the speaker) had been in Spain, and
had observed great fanaticism there ; and he thought
that there was a deep mixture of political ambition in
the Papal Communion. He admitted that there had
been a Protestantizing spirit in some of the Russian
divines, mentioning Philaret of Moscow as having been
foremost in showing that tendency. But it has now
been checked. He praised Consett's book (the trans-
138 Prince Alexander Galitsin,
lation of the Spiritual Eegulation, 1 &c.). He spoke of
himself as possessing a pretty good library of English
books. He observed that the Bishops in England have
been too much enslaved by the State since the time of
Henry VIII. and Elizabeth ; and he regretted that
Protestantism which mars so much that is good in the
English character. He admitted that Latin influences
had prevailed extensively in the Levant since the fall
of Constantinople, and had tinged, on points not con-
troverted, many Greek writings ; and he was aware that
the XVIII. Articles of the Synod of Bethlehem of
A.D. 1672 have been corrected in some points in the
Kussian translation of them recently published by the
Synod.
As I was speaking of my purpose in coming to
Russia, he said that a year or more ago he had seen a
memorial, which had been presented either to the Grand
Duke Alexander the Heir Apparent, or to the Emperor
at, the Russian Embassy in London. This is what I
had myself presented at Oxford in A.D. 1839, and it
had found its way in due course to the person who now
spoke of it, Prince Alexander Galitsin (not the same as
had been Minister in the last reign and President of
the Bible Society), as he was the Grand Master of the
Requests.
He asked whether I had any introduction, and to
1 [ rid. supr. p. 101, note.]
Grand Master of Requests. 1 39
whom \ and said that the introduction to Count Pra-
tasoff was the very best I could have. He said that
the Russian clergy have been reduced too low in society
by the acts of Peter I., Peter III., and Catharine II.,
and that they are not sufficiently independent, espe-
cially in the country. A commission has lately been
employed in collecting information as to the position
and maintenance of the clergy in other countries of
Europe, and it is intended to do something to raise
their condition; and there is certainly, he added, a
great deal doing to improve their education.
CHAPTER XX VI I.
Mr. Palmer's first controversial Disciission with
the Archpriest. The Divine Procession.
A UG-UST 31 [o.s.]. I visited the Archpriest
Koutnevich. He returned to the Procession of
the Holy Ghost, and said that the Latins might with
equal justice infer that the Son must be from the
Father and the Holy Ghost, as that the Holy Ghost
was from the Father and the Son. " But that," I said,
" would be to deny or reverse the relative order of the
Persons." I said also, " In condemning the Latin
doctrine, you seem to condemn those Latin Fathers
who held it before the schism." " Those Latin
Fathers," he replied, " spoke only of a Procession from
the Son in fame, and to the creatures," alluding perhaps
to the explanation given at .Rome to St. Maximus the
Martyr, and to his words, "missionem nimirum Pro-
cessionem intelligentes." I answered, " That does not
seem to us true either of the Greek Fathers or of the
Latin ; and, whatever individuals or particular Churches
First Discussion with the Archpriest. 141
may think, the difference between Latins and Greeks
on this point can only be authoritatively settled by an
Ecumenical Council. In the meantime there has
actually been union at different times during 200
years, even after this controversy had commenced."
I showed him my Latin Introduction to the
XXXIX. Articles, and he read over at once those parts
of it which treated of the Procession, of Transubstan-
tiation, of the Eucharistic Sacrifice, and of Icons. At
p. 78 (Latin), he read thus : l "As regards the faith
in the Holy Ghost, like reflections may be made. For,
if we were to say that He proceeds from the Father
and from the Son, in such wise as that there should be
two principles, and, as it were, fountains of Deity,
we should be introducing a plurality of Gods : if we
were to say that He proceeds from the Father only in
such sense as to deny that He proceeds also from the
Son, or were to say that He proceeds indeed through
the Son (Sia), but so that He receives His Essence
from the Father alone (Sia only meaning ^era), and is
derived through the Son only as through the hands of
a dispenser, we should derogate from the co-equal unity
of the Son with the Father."
1 [This and the quotations which follow are from Mr. Palmer's
own English of his Latin work. He does not himself, in quoting
his Latin, give his passages at full length, nor are they here so given
from his English ; nor does this omission involve any obscurity.]
142 First Discussion with the Archpriest.
Here the Archpriest interposed, "Quomodo autem
imminuetur, how do we derogate from the co-equal
unity of the Son with the Father, if the Holy Ghost
receives His Essence from the Father alone, any more
than it is a derogation from the co-equal unity of the
Holy Ghost with the Father and Son, if the Son
receives His Essence from the Father alone 1 " N.B.
The objection is valid, but, in making 'it, the Arch-
priest seemed to accept for himself and for his Church
the proposition that the Holy Ghost receives His
Essence from the Father only, whereas it is the Greek
doctrine, no less than the Latin, that the Holy Ghost
receives His Essence from the Son as well as from the
Father, inasmuch as He receives third in order that
Divine Essence, which already is the Son. What the
Greeks do contend for is, that what the Holy Ghost
receives from the Father only, is not His Essence, but
His Personality.
He continued reading : " Nor (otherwise) should
we be believing the words of Christ, who says, 'As
the Father hath life in Himself, so the Son,' &c. ' I
am the Resurrection and the Life,' &c. &c. Moreover,
in the Mysteries of the Liturgies, it is the Father who
gives the Bread of Life, it is the Son also who gives
the same ; we invoke the Father, we invoke also the
Son, to sanctify, even to come Himself to sanctify, the
gifts set before him. For it is not as any creature
The Divine Procession. 143
that the Son has in Himself life received from the
Father, but even-as the Father Himself has life in
Himself, that all may honour the Son, even-as they
honour the Father. Nor is grace in the Son only in
passing (in transitu) as by a channel, but, as the Father
is the Wellspring and Origin of life and grace, inhering
in Himself and proceeding out from Himself, so the
Son also is the Wellspring and Origin of the same life
and grace inhering in Him as He inheres in the Father,
and proceeding not separably as from two principles,
but inseparably as from one principle from the Father
and the Son, or, as the Greeks say, from the Father
through the Son, so that a principality in originating
may be ascribed to the Father, without any derogation
to the indivisible equality of the Son."
As for all this reasoning, he seemed to think it quite
wide of the mark ; as relating only to the dispensation
of the Holy Ghost in time and to the creatures. How-
ever, he ought certainly to have observed, and he did
not observe, at least not distinctly, that, beyond all
this, the Greek Church holds and teaches that the
Holy Ghost is from all eternity the proper Spirit of
the Son, not communicated, but inherent as His own
by this very fact that He proceeds from the Father,
and is the Spirit of the Father, third in order, the Son
being already, in relative order, interposed as second.
When he came to the words " not as any creature,"
144 First Discussion with the Archpriest.
&c., he said that we ought not to make any additions
by reasoning on a subject so utterly above our reach.
True, I would answer, such a -self-restraint may be
good and pious for us individuals, nay, even for indi-
vidual Saints, as St. Gregory Nyssen, or St. Cyril of
Jerusalem ; but neither we nor they can limit the
sense of the Fathers generally, nor of the Church, or
prescribe restrictions on the Holy Ghost Himself, who
inspires the Church and leads her into all truth ; and
the Archpriest could scarcely mean to find fault with
that particular sentence against which his remark was
uttered.
At the words " from the Father through the Son," he
said, " The Greek doctrine is more than that, and does
not injure that truth, which you represent it as
injuring," that is, does not injure the indivisible co-
equality of the Son with the Father. By " more than
that " perhaps he meant " more than a Procession in
time, and with "respect to the creatures."
CHAPTER XXVIIL
Discussion continued: Transubstantiation, the
Mass, and Icons.
TTE went on reading ,at page 88 : "The most im-
-* portant controversy is that which is carried on
on both sides respecting the most Holy Mystery of the
Eucharist, in which they will have it to be heresy that
we deny Transubstantiation. We do deny that Tran-
substantiation, which taking away the natural substances
of bread and wine, leave only their accidents after con-
secration If any one desires that subtilty of
school-men who introduce their metaphysics into re-
ligion, is he at once to be accounted a heretic 1 ? for,
whether that opinion be true or false, it is joined by no
necessary consequence with the integrity of the creeds ;
nor, if it be denied, is any article of the necessary faith
directly or by consequence affected."
"Nos vero transubstantiationem credimus et doce-
mus," interposed the Archpriest ("we both believe
Transubstantiation and teach it," referring to my denial
L
146 Discussion continued.
of it in my Latin work, pp. 88, 89) ; then he went
on reading at page 88 : " That the Bread of the
. Eucharist is changed, transelemented (or, if any one like
to say transubstantiated, we will not make objection),
does not at all make it consequent that the natural
substance of bread is done away, and the natural body
of Christ come instead of it."
"Mini autem," interrupted the Archpriest in con-
tradiction to my " minime necessario," " hoc necessario
sequi videtur." Presently when he read my sentence :
"The Bread is truly, but spiritually changed, and
into the true but spiritual Body of the Lord " (p. 89,
Latin), he interposed with " I do not like those words
'truly but spiritually,'" and he repeated two or three
times " Spirituale corpus ! " saying that this favoured
the consubstantiation of the Lutherans. I answered
that the Lutherans might salva fide assert the union of
two substances in the Eucharist in the sense in which
certain of the Fathers assert the same, not however a
union of two natural substances, nor so as to deny the
change of a natural substance into a supernatural or
spiritual. I said also that the word " spiritual " is not
so to be understood in contrast to the word " natural "
as if it implied two bodies ; for though our Lord, direct-
ing His remarks against the carnal sense of the Jews
said, " The flesh profiteth nothing, it is the spirit that
quickeneth," still He spoke this of His own true
Transiibstantiation. 147
Body, which He certainly did not mean to explain
away, as if the eating and drinking Him were only a
metaphor but confirming its reality by a double Amen,
just as in His conversation with Mcodemus He had
confirmed by a double Amen the truth of Regeneration.
Then the Archpriest continued reading what I said
on the analogy of the natural and supernatural creation
of the baptismal birth and the Eucharistic food,
urging that "the new birth or Regeneration has not
done away with the former birth or generation, but has
repaired it, sanctified it, ennobled it, and transferred it
to its due, decreed, predestinated perfection" (p. 91).
Here the Archpriest expressed approval and praise,
and read on to " As that very thing itself, which is fed
by bread and wine. ... is transferred to a new life by
the saving Laver of Baptism, without cessation of its
former life, so also the natural food of bread and wine,
by which the natural creature is fed, by the sanctify-
ing invocation of the Holy Spirit, is changed, is trans-
elementated, or even, if any one pleases, is transubstan-
tiated, without cessation of its natural substance into
that heavenly food by which the new life of the
regenerate is to be sustained" (pp. 91-92). And he
ended his reading with the next sentence, " It remains
for the Romanists to prove their destruction of the
elements to be necessary to the truth of the Sacrament,
and that this is borne out by testimonies of the Scrip-
L 2
148 Discussion continued.
tures, before they anathematize whole churches of God
for affirming that the natural substance of Bread and
Wine remains even after the change in the Sacrament of
the Eucharist" (p. 92).
Upon this he observed that the analogy from which
I reasoned appeared to him far-fetched, obscure, and
not exact enough. " On the whole," he said, " we agree
with Rome -on this point." And there are stories
related even of miraculous appearances to doubting
priests (the miracle of Bolsena he was alluding to, no
doubt l ) who saw flesh and blood without the veil of
the accidents, and these only on their penitent prayers
resumed their former appearances of bread and wine,
so that the priest could receive them.
I spoke of those passages of Theodoret, St. John
Chrysostom, St. Ephrem Syrus and G-elasius, which
assert the nature or substance of bread to remain
after consecration. He had never heard of those
passages, and doubted if there were any such. " But
if there are," he said, "those fathers must have ex-
pressed themselves vaguely, and their words must be
interpreted so as to agree with the more numerous and
plainer passages." I said : "It is not a case of vague
or inaccurate language, but in different respects (ac-
cording as the order of nature, or the order of grace
1 [Elsewhere, similar miracles are mentioned as having taken
place in Russia.]
Transubstantiation. 149
only, or both orders together are spoken of) three
different and seemingly inconsistent modes of speech
are used systematically." Thinking of the change ac-
cording to the order of Grace, St. Cyril of Jerusalem
says: It seems to be bread, but here you must not
follow your senses but firmly believe that it is the
Body of Christ. In another respect, thinking of the
order of nature St. John Chrysostom and others say
that the bread does not depart from its proper nature ;
and again, thinking of both orders of nature and grace
together, they say that in this food there are two
things, one natural and the other heavenly or super-
natural ; and in this sense St. Cyril of Jerusalem says
that it is not mere or bare bread, that is, bread indeed
according to the order of nature, but it is also the
Body of Christ according to the order of Grace. I
quoted that passage in which the Eutychian argues that
as the bread ceases and passes into the Body of Christ,
so the human nature of Christ ceases and passes into
the divine. Before I could go on, he accepted the as-
sertion of the Eutychian saying, that it was perfectly
true, though improperly adduced to defend a heresy.
When I told him the answer of the Orthodox, he was
quite astonished f the whole was new to him. " I have
2 [The passage from Theodoret to which Mr. P. refers is genuine,
but admits of explanation. Theodoret certainly says or implies
that after consecration, the nature or substance of Bread and
150 Discussion continued.
never heard of such a passage, I should like to see it :
Wine remains, but he seems to use the words, not in their theo-
logical sense, but for what we now call " accidents " of a thing,
that is, for its qualities, properties, belongings, surroundings,
externals, for all that makes up its description, or is the medium
of communication between one thing and another.
1. This is what is commonly meant by " substance " and
" nature ; " sometimes they stand for a thing, sometimes for the
attributes or characteristics of a thing. Thus in Scripture the
Prodigal Son is said to have " wasted his substance," that is, what
belonged to him, or his property ; and so Theodoret uses the word,
Rel. Hist. 13, p. 1211, where the Latin translates " it " by " opes."
Again, whereas in Psalm XCIV. p. 1286, he speaks of "dry and
moist qualities," he speaks in Eran. p. 116 of a " moist and dry
substance;" but in its theological sense "substance" can neither
be moist or dry, bitter or sweet, bright or dark, but is that to
which these properties or "qualities" belong, though distinct
from them.
2. The same remark applies to the word "nature;" it may
indeed denote being, or that which is ; but it commonly means
the properties, laws, &c., of being, as when we speak of an
amiable nature, an ill-natured man, the nature of things, the
nature of the case, &c.
3. And lexicographers recognize this meaning. Thus, we read
in Liddell and Scott's lexicon as the first meaning of the word,
" ovffia that which is one's own, one's property," and " tyixris,
the essence, inborn quality, property, or constitution of a person
or thing."
4. And, in the very passage which is the occasion of this note,
Theodoret speaks of our Lord's body having " form and figure
and circumference, and in a word (airaa.Tr\us etTreti/) the body's
substance," as if "substance" was the sum total of those attri-
butes.
5. When, then, he says, " The substance of the bread remains
Transubstantiation. 151
but, whatever it is, it must be interpreted so as to agree
with other plainer passages." I went on to observe
that the nature of this argument makes it impossible
to ascribe to the Orthodox answer any more than to the
Eutychian any meaning short of the very substance of
the bread. It would be nothing to the purpose for the
Orthodox to reply : You are caught in your own net ;
for though what you say is true, yet the appearances or
accidents remain after the consecration. The Euty-
chian had been arguing not about accidents, but about
the very things themselves, and as he said, the bread,
the very bread itself ceases and becomes the Body of
Christ, so the very human nature of Christ ceases and
passes into His Divine Nature.
The Archpriest said, " As for the use of the words
substance and accidents, the Russian Church agrees with
the Roman ;" alluding, I suppose, to the Orthodox Con-
fession of Peter Mogila, 1643. But when I spoke of the
influence of Latinism both in the Levant and in Little
Russia in past times, of that long time during which
after consecration," he means its qualities and belongings; and,
indeed, to mark this, he expressly adds, " The holy symbols remain
as before in their substance, fashion, and form." And, when the
Eutychian denies it, he seems to be denying that the con-
secrated element can religiously be called bread; he asks, "After
consecration how do you call it ? " He could not mean to deny
that what the senses apprehended was bread ; nor to hold the word
" transubstantiation " in the Tridentine sense.]
1 5 2 Discussion continued.
many patriarchs of Constantinople were under the
influence of the French, and other Roman Catholic
ambassadors and especially of the affair of Cyril
Lucar ; of Peter Mogila's having studied at Paris, and
of the patriarch Dositheus of Jerusalem having followed
too minutely in 1672 the suggestions of the French
Ambassador M. De Nointel, he fully admitted all that I
said : and when I spoke of the admissions in the XVIII.
Articles of the Synod of Bethlehem, of the Tridentine
Canon of Scripture, and of the impudence of those
obsequious Greeks in taxing Cyril with ignorant folly
and malignity, because he distinguished between the
truly canonical Scriptures and the Apocrypha, he fairly
laughed. I mentioned also the near approach made in
those XVIII. Articles to the Roman doctrine of Purga-
tory, and the admission of the Roman definition of the
manner of the change in the Holy Eucharist by sub-
stance and accidents. This the Archpriest defended,
saying that the Eastern Church on this point agreed
with the Roman. I replied : " Nevertheless, you
have had the wisdom to correct, in your Russian
version of the XVIII. Articles of the Synod of Beth-
lehem, all those three points." " What do you mean?"
he said, smiling. And on my replying that I had
shortly before been comparing their version with the
original Greek, he exclaimed with manifest astonish-
ment : " Why ! you do not know Russian already ?
The Mass. 153
And that is only just done : it is the very last thing
we have been about. And is that already known at
Oxford?" with a look and gesture of perfect incre-
dulity. I explained how I had accidentally brought
out with me a copy of the original Greek text of the
Synod of Bethlehem, while Mr. Blackmore, the chap-
lain at Cronstadt, had been translating their Eussian
version of the same. " Yes," he said, " we have
corrected some inaccuracies." But though they have
thus dropped the terms substance and accidents in
translating the articles of the Synod of Bethlehem
(sent to Russia and to England by the Greek Patri-
archs in 1723 as a standard of Orthodoxy and as an
Ultimatum), and though they in like manner have
excluded in their Full Russian Catechism the same
scholastic terminology, which is contained in the
Orthodox Confession of Peter Mogila, the archpriest
still maintained (as his own opinion) that they agree
with Rome about the distinction of substance and
accidents in the Blessed Eucharist.
Reading on, in my " Introduction," and coming
to the words " De Sacrificio Missce" he showed
that he expected to find me denying it. He passed
over Purgatory and Indulgences, saying that they
had neither the one nor the other of these, so there
was no need to spend time upon them ; but then
he supposed that I was going to attack altogether the
154 Discussion continued.
Icons, Relics, and Invocations. At the mention of our
Liturgies, Scotch, English, and American, he paused
and asked some questions : " Are those Liturgies from
any Apostle ? And, from which of the Apostles ? And
when I spoke of changes which had been made in
them, he asked : Why make changes in such a thing 1
and, such as it is now, after the change is made, is it
taken from ancient sources, or only a modern compo-
sition 1 ?" When he came (at p. 94) to the words :
" In which (English Liturgy) both the Mystical Lamb
is truly immolated, and there is a sacrifice propiti-
atory, both for the living and the dead " (p. 94), he was
pleased, 1 and said : " Ah ! I am glad to see you admit
this, for so it is, undoubtedly, to be believed." I re-
plied : " Certainly." When he came to the paragraph
about Images he made a wry face at these words : "It
is most certain that the formal customs of the ignorant
people degenerate into a superstition extremely like
the idolatry of the heathen " (pp. 95, 96) ; but he was
pleased with what followed. My attempt to justify
the Church of England for now disallowing the decree
of the second Nicene Council in favour of images, on
the ground that though accepted by the Pope that
decree was for some time rejected by many of the
Western churches, was answered at once by him thus :
1 Vide supr., p. 5.
Icons and Invocations. 155
" The Pope, the patriarch of the West, received it,
and that Council is ecumenical." The last section
about the Invocation of the Saints he read aloud with-
out any objection.
CHAPTER XXIX.
TJie A rchpriesfs view of Mr. Palmer s position and
appeal.
OEPTEMBER 21 [o.s.]. Returned from Cronstadt,
^-^ where I had been from Monday, September 14,
reading Mouravieff's " History of the Kussian Church,"
and translating from the Greek and Euss, with Mr.
Blackmore, the Orthodox Confession of Peter Mogila.
That same day I visited the Archpriest Kout-
nevich, who had now read through my Introduction
to the XXXIX. Articles, and he is pleased with
it. But he finds in it some differences. He instanced
the Procession of the Holy Ghost, Images, Relics and
Invocation of the Saints. And the Sacraments are not
distinctly said in it to be seven. I said, " The techni-
cal manner of speaking of ' the Seven Sacraments ' has
been borrowed by the Greeks from the Latins." He
said they had had it from the beginning. Then he
insisted on the authority of the seventh Nicene Coun-
cil, as having been approved by the Pope, the Patriarch
The Archpries? s view of Mr. Palmer. 157
of the West. He said that any Synods held in Ger-
many, France, and England, were as nothing in the
balance, and that the veneration of Images also had
been in the Church from the beginning ; and that the
Invocation of the Saints had been in the Liturgies and
Offices from the very first. He said more than once
that I came very near to them : but still he would not
allow that the Latin doctrine of the Procession was not
a heresy, nor need cause a breach of communion. At
the same time he confessed that there had actually
been intercommunion, even after the controversy had
arisen.
As for my desire to be admitted to communion, he
said, " You have your own chaplain here ; you need
not come to us." "How," I asked, "can the Church
of England be in your diocese?" "But," he said, "in
point of fact here it is, agreeing with your Church in
England in all things, using the same ritual, &c. ; so
also there is here the Lutheran, and the Calvinistic,
the Latin, the Armenian, in all perhaps a dozen churches
and confessions." I replied, "I recognize no such
confessions, but only one Confession or Faith, viz. that
of the Creed. There cannot be de jure two confessions,
or two bishops, in one place. I am no member of the
Church of England in Russia, but of the Church of
Russia in wish and intention at least. If the English
here are in point of fact voluntarily separate, I cannot
158 The Archpriesfs view of
in this defend them, nor can I defend you. For your
Bishop thinks that, if there are more Churches than
one in the world, and in his diocese too, he need not
trouble himself about that. And our people in like
manner never so much as think of the Bishop of the
place, but behave as if they had brought out England
itself in their ships."
He answered, " Certainly there ought to be only one
church in one place, and we pray that so it may be.
But, if we were on that account to give communion to
the English, while they differ from us in points of such
great importance, that would be extremely dangerous,
and it would scandalize the people beyond anything.
Even for yourselves it would be so ; your people too
would be scandalized, and think that their bishops and
clergy had made a league with heretics and idolaters.
Oh ! that would cause too great scandal."
Among other things he asked, " What do you say to
confession 1 for no one can communicate in our church
without first confessing. And how would a Lutheran
or a Calvinist be received as a proselyte to your
church ? " I replied, " Practically there is no disci-
pline ; theoretically, any one, having weighty matters,
that is, excommunicable or mortal sins, on his conscience,
ought to confess, and the form of absolution is the
same as that used in the Roman (and in the Russian)
Church, and an alien, Lutheran or Calvinist, ought to
Mr. Palmer's position and appeal. 159
be examined as to his belief of the Creed, and to his
having been validly baptized and confirmed, but this
is almost unknown. The priest, in visiting the sick,
is directed to question him whether he has not on his
conscience any weighty matter, and, if he has, to exhort
him to confess it, that he may be absolved ; and, in
giving notice for Holy Communion, he exhorts all such
as cannot satisfy their own conscience to confess them-
selves to the priest and to obtain absolution. And all
without exception are required to give notice to him,
before presenting themselves as communicants ; but in
practice none of these rules are attended to." He
observed on this, "It is very insufficient merely to
invite people to confess, in case they feel their own
conscience burdened."
He lent me a Treatise on the Procession by Theo-
phanes Procopovich (compiled from a larger work by
Adam Zarnikav) and I lent him " the Book of .Ber-
tram the Priest on the Holy Eucharist," the doctrine
of which, as expressed in an Anglo-Saxon Homily of
^Elfric for Easter Day, was subscribed and re-
affirmed for the Church of England in the time of
Queen Elizabeth. This was with a reference to that
expression " spirituale corpus " in my " Introduction "
which he had disliked.
CHAPTER XXX.
Conversations with M. Mouravieff.
the same day called upon M. Mouravieff, who
in the meantime had been reading the " Origines
Liturgicae " of Palmer, of Worcester College, lent to him
by the Metropolitan Philaret, and to the Metropolitan by
Mr. Blackmore. He turned to a place where the author
argues that it is superfluous to invoke the Saints since
they pray for us all the same whether we invoke them
or not, and said : "A custom of the Church is not
to be suppressed on such grounds as that, nor on the
pretext that anything, however good, may be abused."
He disallowed the author's defence of Queen Eliza-
beth's consecrations of a new Episcopate, and insisted
that the Sovereign has been admitted by the Anglican
Church as her head, while to say this of the Russian
Church is a most absurd calumny. He observed that
all the due forms, of obtaining the consent of the
Eastern Patriarchs, had been observed (that is, when
the present collegiate government of that Church was
instituted) even by Peter the Great, who, he admitted,
Conversations with M. Mouravieff. 161
had " une volonte forte." And when a bishop is made,
he is made, not in the name of the Emperor, but in the
name of Christ ; and the Emperor only chooses one out
of three (two) names presented to him, and he can do
nothing in spiritual matters. He entirely denied that
power, which Mr. Palmer (of Worcester) claimed for
the Crown, to displace and to translate bishops. I
observed that we English often speak of the relations
of Church and State in Eussia as he was speaking
then of the relations of Church and State in England,
and that the truth was just the same in both cases. The
State had certainly invaded the rights of the Church.
This he would not allow. He even asserted an Eccle-
siastical supremacy for the English Parliament, and said,
" There may, no doubt, be individuals, who think like
you, perhaps even some of the bishops, (how many
bishops have you 1 and are there any of them who think
like you?,) but you are not the Anglican Church."
And, again, reverting to the Koyal Supremacy, and to my
disclaiming it, he said : " Ah ! you are beginning to
disclaim it noiv, for it is not only in England, but
everywhere that men are now beginning rentrer dans
1'ordre, ce torrent du Protestantisme est passe. So,"
he said, "it is here also in Russia among us. Who
could have thought that a stroke of the pen was one
day to reconcile that Unia, which has been so cruel,
and factious, and venomous 1 "
M
1 6 2 Con ver sat ions
He told me to go to the Sergiefsky Poustin, fifteen
versts (about ten miles) on the Strelna road, on Wed-
nesday next the 25th [o.s.], that being their festival, so
as to be there by ten o'clock for the Liturgy. " You
can stay a week there," he said, "with the archimandrite
Brenchininoff." He would read, meanwhile, he said, my
namesake Mr. Palmer's treatise, " On the Church,"
which would give him no doubt, a more complete view
of the position and nature of the Anglican Church than
he had been able to gain of our ritual from the "Origines
Liturgicse." He objected : " You perhaps may admit
that the bread of the Holy Eucharist is after consecra-
tion the Body of Christ ; but how many agree with you
in that ? Your Church does not teach that ; she says
it is only a symbol." I denied this ; and quoted from
the Scotch Liturgy the words " May become the Body
and Blood of Christ," &c.
The next day, Sunday, I took to M. Mouravieff the
English and American Prayer Books, and promised
him the Scotch Liturgy, when I got my books from
England ; also Mr. Palmer's Treatise on the Church. Of
a long conversation I have only detached memoranda.
1. He did not accept the assertion that all necessary
articles of faith are proved by Scripture, as well as by
tradition. He thought that the number of Seven
Sacraments was a fixed dogma of the Church from the
beginning.
with M. Mouravieff. 163
2. He said : " The Church is not now what
she was in early times. Then there was so much
life and vigour, that all was left indeterminate :
but now all things have been decided and classed, and
catalogued ; and we must not * move the landmarks.' "
This he repeated several times. " I know there is a
tendency now abroad, and in England, and especially
at Oxford, to maintain very broad principles of
Catholicism, but in some respects the Greek com-
munion is less capable of meeting your distinctions and
accommodations than the Latin. For the Latin has a
central authority in the Pope, which all must obey,
and he can easily negotiate and explain, and even
make concessions ; but the Greeks cannot, for they are
unlearned, both laity and clergy, and they are blindly
attached to all that they have received, even to the
minutest details of their rites; and, if the Russians
were to make any explanation, &c., the only conse-
quence would be that they would lose the communion
of the Eastern Patriarchs." He said this with reference
to my introduction of the principle of " In necessariis
unitas," &c.
3. "If things were not done precipitately," I said,
" but proofs on each point were brought from their own
Fathers, the Greek patriarchs, one may hope, would
not be unreasonable." But he shook his head, and
said, " You can have no idea of the degree to which
M 2
164 Conversations
the Greek clergy are barbarized, and ignorant; and
the ignorance of the clergy is very great in Russia too.
Any one who would communicate with the Oriental
church must take her just as she is, for she can do
nothing to meet him."
4. He said : " See what the English have just now
done in the Ionian Islands ! They oppress there the
orthodox ; and, not content with that, they have
turned out the Patriarch of Constantinople, Gregory !
And such a good man too, as he was. This is what
your English Church has done for us ! "
5. When I said that the Turkish empire must fall
before long, and the sooner the better, and that Provi-
dence seemed to have destined Russia to be instru-
mental to that end, he confessed to having thought
that Russia in the last war had been much too punc-
tilious about the acquisition of territory.
6. When I spoke of the abuse of the word
Catholic even in official papers, written in French, he
admitted that they had not so full or clear an idea of
Catholicism as they ought to have. " There is little
knowledge of theology even among the clergy. But
the recent reconciliation of the Uniats will do good by
making the Eastern church less tenacious of unessential
points. For in this case they have admitted certain
ritual differences, e.g. unmarried priests, bishops with-
out beards, &c., &c. In truth the Latins have many
with M. Mouravieff. 165
good things, which we shall do well to learn from
them, especially their idea of Catholic unity and their
zeal to extend it."
7. "The Uniats," he said, "have been required only
to accept the Greek form of the Creed." He admitted
that they had not been required to abjure the Latin
doctrine concerning the Procession, the admission of
the Creed in its correct form being thought sufficient."
" But by the terms of the Council of Florence," I said,
"the Latin words were to be at the foot of the page."
" It matters not," he answered, " what was stipulated
at Florence ; but at the Synod of Brest Litorsky the
Pope accorded to them at first the Greek creed without
any such stipulation, insisting only on the recognition
of his own supremacy."
8. He asked me what had put me upon this step of
coming to Eussia 1 "Was I sent by any others ? By
any authority ? Did I mean to go to the East ? If I
did, I should see the Greek clergy in a very low and
miserable state. In fact the more the Eastern Church
nourishes in Russia, the more it seems to be sinking
and ruined in the East.
9. To illustrate what he had been saying, he related
that once he asked the Patriarch of Constantinople
what was the precise heresy of the Armenians, as it
seemed to himself very subtle. " In fact," he said, " they
are all but the same as we are ; and now that
1 66 Conversations
Etchmiadzin belongs to Russia, they might easily be
united, for they by no means hold the true Eutychian
heresy. But, if we were to do anything with them,
the Greeks would cry out that we had made union
with the heretics." When he asked the Patriarch that
question, the answer was, " Oh, do not ask me, my
son ! Only know that all heresies in the world which
are most pernicious and wicked are united in the
heresy of the Armenians."
10. When speaking of the miserable state of the
Greek clergy in the Levant, he said, " Guess how many
orthodox there may be in the three Patriarchates of
Alexandria, Antioch and Jerusalem ; put together.
There are not more than 100,000!" Of these he
gave 10,000, I think, to the Patriarch of Alexandria,
25,000 to that of Jerusalem ; and the remainder, 65,000,
to that_of Antioch. But the Patriarchate of Constanti-
nople has 10,000,000.
11. Hesaid repeatedly, " Such intercommunion as you
now seek would be impossible. If the Russian clergy
could admit you to communion, the Anglicans, who
regard the Russians and Greeks as barbarians and
idolaters, would cry out against you for conforming to
the customs of the Greek Church, just as the Greeks
would cry out against us Russians, if we made a
pacification with the Armenians. You have thought
in an unusual way of these things ; you see what pre-
with M. Mouravieff. 167
judices there are, and you would bring the two sides to
agreement after a manner by explanations. You see that
some things are of not such great importance, others
may be reconciled, others are true and false in different
respects. But people in general do not see this on
either side. Now," he said, laughing, " do you mean
to tell me that your friend, the chaplain at Cronstadt,
or the other, who is here, would agree with you 1 No,
no, they are Anglicans, I am sure, of the regular old
school."
12. As regards the Procession, notwithstanding what
he had said about the reception of the Uniats, and though
he confessed that there had repeatedly been inter-
communion after the development of that controversy,
he contended that this had been so only through in-
attention, and that the Greeks anathematize the Latin
doctrine as a heresy, and the Latins as heretics. " If
so," I said, " you are inconsistent ; for then you ought no
longer to talk, as you do, of the Eastern and the Western
Churches, and of a General Council being now im-
possible, on account of the division ; for, if the Latins
are heretics, your own communion is the whole Catholic
Church, and you ought no longer to call it Eastern, but
Catholic."
13. He spoke of one of their chaplains abroad as
having been neither more nor less than a Protestant.
" That is the mischief," he said. "From ignorance they
1 68 Conversations ivith M. Mouravieff.
too often have no idea of their religion beyond that of
nationality ; and when, out of their own country, among
Protestants, they think it fine to be like gentlemen,
like ministers or pastors, and they cut off their beards
(this, however, they are allowed to do), and wear a lay-
dress. Instead of thus imitating foreigners, they ought
to show more attachment to their own national customs,
and still more to the principles and peculiarities of
their religion. He had just before said, that "it
was this idea of a national religion which did all the
mischief."
14. He said that the Greeks and Kussians were de-
ficient, as compared with the Westerns, in Missions ;
but he promised to introduce me to a Missionary priest,
named Veniaminoff, who has converted and baptized
2000 persons in the Aleoutine Islands.
15. He spoke of the Patriarch Nicon, whom he ad-
mired as a fine character, and compared him with Thomas
a Becket, Hincmar, and others in the West. Nicon,
like them, thought the Church ought to be supreme,
and for a time he had been used to have all his own
way. M. Mouravieff, however, would not allow that
Kicon was a Confessor for any great principle, as I was
inclined to suppose and to wish.
CHAPTER XXXI.
Interview with Count Pratasoff.
QEPTEMBER 23 [o.s.]. Saw Count Pratasoff at
^ one o'clock at the Synodal Palace, and told him
I had been translating (with Mr. Blackmore) the
"Orthodox Confession" (of Peter Mogila). He did
not quite approve of this, and said, " You should rather
translate the ' Russian Catechism ' of the Metropolitan
Philaret." I said, " We mean to print all those docu-
ments which are of authority, so as to give a full idea
of the actual state of theology in Russia. There is,
however, some inconsistency in these documents. You
have not only avoided in your Russian Catechism the
definition of Transubstantiation by means of ' sub-
stance ' and ( accidents,' but in your published trans-
lation of the XVIII. Bethlehem Articles, you have
actually altered the text of the original, so as to omit
that mention of ' accidents ' which is found in the
Greek, while in the Russian translation of the ' Ortho-
dox Confession' the document from which the XVIII.
170 Interview with
Articles derived the term," he finished my sentence for
me, " we have retained the term which in the XVIII.
Articles we have suppressed. It is true," he con-
tinued, "we are very desirous to improve education
and sound learning, but the prevalent ignorance is great,
especially in Greece and the Levant, and people cannot
distinguish, but are blindly tenacious of all that they
are used to. All the same a prodigious movement has
been effected within a short time, even in Greece. We
print everything both in Slavonic and in Greek, and
send it to the churches of the Levant gratuitously, and
so we hope to fortify them both against the Latins and
the Methodists, who now ravage them. "We have printed
the Ecclesiastical Canons without note or gloss in full, in
double columns, a folio volume, in Slavonic and Greek,
and the 'Orthodox Confession,' and the 'Short and Long
Russian Catechism ' too, all in Greek."
He said, "If we can manage to co-operate together,
so much the better." I answered, "We on our side,
ought to be able ; for we desire nothing but truth and
the unity of the Church ; and we have no other power
or help, but what prayers and the grace of God may
give us, for the civil government of England is now
rather with the Popish and Protestant sectaries."
He asked, "Which of your bishops are most Catholic 1 "
I replied, " It would be easier to name those who are
least Catholic. As long as our Church was exclusively
Coun t Pratasoff. 1 7 1
protected by the State, even well-intentioned Church-
men spoke and wrote chiefly about ' our sacred Establish-
ment,' though sometimes one also heard of ' our Apos-
tolical Church.' But, since the change made in 1828,
1829, by admitting the Protestant and Popish Dissen-
ters to political power, especially since the Kef orm Bill
of 1832, by the triumph of a' Whig Government lean-
ing chiefly on them for support, there has been a revival
of those Catholic and Apostolic feelings of the Church
herself, which our political Protestants, after calling to
the throne, first a Dutch Calvinist, then a German
Lutheran, have for a century and a half been con-
stantly seeking to extinguish."
He asked questions about the Bishop of London, and
about the Archbishop of Canterbury ; how far were they
Catholics 1 I said, " The men of the last generation
all, I suppose, or very nearly all, speak of their Church
as Protestant, and call it the Established Church, or
even the Establishment, or our Protestant Establish-
ment; but the rising generation of the clergy disuse
more and more those suicidal and ambiguous terms, and
see that they ought to be simply Orthodox, Catholic,
and Apostolic, and nothing else ; and that in all their
thoughts and words and acts they ought to look to
the unity of the whole, and never in a mere local, sec-
tarian, or Erastian sense, to speak of what are vulgarly
called '.National Churches.'"
172 Interview with
" Ah," he said, " so Oxford is the centre from which
all this comes ? " " By no means," I replied. " We have
some very distinguished and good men there, who by
their learning and piety are leaders of this movement
that is true but the movement itself is from a deeper
source than any personal influences of individuals. It
is the result of the political changes of 1828, 1829, and
it shows itself everywhere spontaneously all over Eng-
land as well as in Oxford, and that, often without any
communications to account for it."
Like M. Mouravieff, he asked jokingly about our
chaplains here and at Cronstadt, and said he was sure
they were of the old school, unless I had converted
either of them. " I said they might not agree with me
in all the developments I make from principles, but in
the principles themselves both they, and so far as I
know, the great body of our clergy, are perfectly Ortho-
dox." He said, " I cannot believe that. Your English
here are many of them quite Protestant, Puritan : and
they make the Russians think that they are not only
Protestants like the Lutherans, but even like the Re-
formed (i.e. Dutch or Swiss Calvinists), which is much
worse."
With regard to my intention of going to Moscow and
Kieff, he said, " You must not leave Petersburg at pre-
sent ; we shall be better able to find you opportunities
to see ceremonies, &c., here, and you can do nothing
Count Pratasoff. 173
anywhere else till you have learned Russ, which is not
to be done in a day. At any rate, you must stay till
the Metropolitan of Moscow is here. When he conies,
I will take you with me to him, and I shall hear what
he says to you. I will show him your letter, which I
have had translated for the Emperor. The Metropo-
litan of Petersburg, Seraphim, who is much respected
and rigidly orthodox, even to severity, is very old and
infirm, and it would be best not to trouble him, as a
foreigner not knowing Russ could not confer with him
to any purpose."
CHAPTER XXXII.
Conversation with the Priest Malloff.
SEPTEMBER 24 [o.s.]. Madame Beck, having
^-^ heard of my wish to live in the house of some
Russian ecclesiastic, sent me a message that she thought
I could live in the house of a priest of the Isaac
Church, M. Malloff, who was her confessor. I was
taken to call on him in consequence ; he spoke French
quite fluently.
He said, " The Russian clergy and laity in general
believe that the true Church is strictly confined to the
Greek and the Russian, or the Eastern. What do you
think of all the other sects, and of the Latin Church ? "
I replied, " I think that the true Catholic Church is
divided by misunderstandings into three parts or Com-
munions." He looked puzzled, and asked, " How into
three ?" I replied, " First into the Eastern and the
Western, and then the Western again into the Conti-
nental and the British." He understood then what I
meant, and went on thus, " Well, all the sects have
The Priest Malloff. 17$
come out either from the Latin or from the Greek
Church ; and the Russians believe that their Church
(i.e. the Greek or Orthodox Eastern) alone has kept
all just as it was, while the rest have all departed from
what they originally held together with the Eastern,
the Popes having introduced innumerable novelties and
detestable corruptions. On the other hand, the Latins
say that all alike are schismatics or heretics except
themselves. For my part, I think that there are Chris-
tians everywhere (i.e. in all the Churches and Sects),
and that the great thing is the religion of the heart.
What do you think 1 "
I said, " The first thing between us is to ascertain
and understand the definition of the true Church, of
the visible Church : then, as to all those that are
outside it, we know nothing about them (as indivi-
duals, the Church judges them not, but) God is their
Judge. There is only one true Catholic and Apostolic
Church, visible and invisible ; and it is not enough for
men to have a good intention to practise virtue in the
sect in which they happen to be ; they must also
seek to be Catholics in faith and to believe in
the Catholic Church, as being the one only way
of Salvation." He asked, " In which then of the two
do you make true religion to consist ? in right belief
(Orthodoxy), or in virtuous action ? For there are two
parties one thinking in the former way, the other in
176 Conversation with
the latter." I said, " In both together. They should
never be separated even in thought. Orthodox faith
ought to show itself by superior charity and superior
virtue ; and charity and virtue, in whatever degree they
exist, even outside the Church, tend toward Orthodoxy
of faith. But neither are Orthodoxy and virtue, both
together, enough ; there must also be actual union, and a
state of union, with the Church through the reception of
the Sacraments, and a state of grace which ceases when
any man falls personally into heresy or schism, or other
mortal sin." He said, " But what do you think of the
different Churches or Confessions, Catholic, Lutheran,
&c. ? " I said, " Here in Kussia you should call none
but yourselves Catholics : those whom you call Ca-
tholics are Romanists here ; you may call them Latins
or Romans at Rome. And as for the Lutherans, how
are they a Church ? An opinion or Confession, or
joint action as a society, does not make a Church. And
as for sects (whether with or without the organization
of Churches), the first authors of heresies and schisms
are the special children of the devil ; but the case of
their descendants is different." " Ah ! what do you
say of them ? " he asked. " Doubtless there are honest
and good people in all the sects " (he had quoted the
example of Cornelius, and the words, " In every nation
he that feareth God and worketh righteousness is
accepted of him "), " but it is impossible for the Church
the Priest Malloff. 1 77
on that account to call their inherited errors truth, or
to regard truth as indifferent, or to call them disciples
or brethren," &c., &c.
He did not sympathize fully with me in all this,
though he seemed to admit it. He spoke much of the
deep-rooted attachment of the Kussian people to ex-
ternal forms. " You" he said, " have, I suppose,
education for your clergy, we have scarcely any. There
are two parties among us ; and there are some of the
clergy, thank God, who seem sincerely to seek Christ ;
but I fear the greater number are mere bigots to their
outward forms, and think all religion to consist in
them. The people, for instance, would think a priest
without a beard to be an heretic."
I could scarcely make him perceive that there was
any inconsistency or weakness in confining the true
Catholic Church to the East, and yet partly ad-
mitting the Latin too, and even calling it (in French
and other languages at least) Catholic, in preference to
their own Church. "If you," I said, " alone are the
whole true Church, you ought to set to work to con-
vert all the Latins, but you dare not say distinctly that
they are heretics." " Yes," he said, " presque heretiques."
" Ah ! there it is," I replied, " presque ! " " Some of
their errors," he said, " touch (rasent) the foundation."
" Still," I replied, " so long as they are only presque,
not quite heretics, they are part, and even the greater
178 Conversation with the Priest Mctlloff.
part of the Church, and the other part (the Eastern or
Greek) is not the whole ; and the Catholic authority
lies in the union actual or virtual of the two ; and we
ought all to pray night and day, and to make special
prayers for the restoration of that unity." " Ah ! " he
said, " you will never bring our bishops and archiman-
drites to that, for they regard the Church as confined to
the East." He also said, "We are all so confused by
the multiplicity of divisions that, for my part, I do
not see how any man can find a consistent and satis-
factory way out of them.
CHAPTER XXXII 1.
Interview with Count Pratasoff.
r I 1 HE same day, at six p.m., I saw Count Pratasoff at
-^ his own house till eight. Among other questions
he asked, " By what name do you call your Church
among yourselves T' I said, " Commonly the Church
of England." " The English Church, a local or parti-
cular name like your Grseco-Kussian " (introduced by
Theophanes Procopovich, but now, he says, disused),
" or Eastern." He said, " We have now substituted
the word Orthodox, and are regaining the use of the
word Catholic" I observed that " the journals printed
in French by authority apply the word ' Catholique'
abusive to the Latins." He said that to correct that
there needed an order of the Synod and the Senate (?)
to all the officials or public offices. "Besides the
* Church of England, ' or ' the Church ' simply,
many among us," I said, " speak of the ' Established
Church/ and even of the ' Establishment.' " He was
surprised to hear that the Popish bishops in England
K 2
1 80 Interview with
and Ireland depend simply on the Pope, and that the
civil power has no control whatever over them, which
freedom of democratical Popery seems to have inspired
De la Mennais with his theory. The Count said,
" We have reconciled the Uniats without requiring of
them anything else than the acknowledgment that
Christ is the Head of the Church, as the Pope at Brest
Litovski in reconciling them to himself had stipulated
for nothing else than this, that they should acknow-
ledge His headship, 1 and not call the Latins heretics.
Now," he said, " they revile us for this. But there
are five Bulls of the Popes still extant. This has done
good by enlarging the ideas of the Greeks, and it has
already produced words or acts from some persons of
eminence and bishops, as if sounding or feeling their
way ; and the Pope's power is very insecure in Poland,
and here " (in Lithuania or Western Russia ?) " his
bishops are much more under the Emperor than are the
i
Russian bishops. In fact, the Governor (of the province,
or the Government) is truly their Head ; and lately the
Emperor made a metropolitan without asking the Pope ;
and that metropolitan has written to the Pope, taking
the title without him : and the Government lately
changed a prayer for the Mahometan Moollahs, who were
going to pray that the Emperor might always continue
to protect Islam.
i [As the Vicar of Christ.]
Count Pratasoff. 181
He asked what centralization of authority and action
was there in our Communion ? He perceived that the
Act of Parliament had made a kind of Patriarch of our
Archbishop of Canterbury ; and thought it important
that there should be some sort of subordination about a
common centre.
He twice repeated the wish that the chaplain here
would teach the English to regard themselves as nearer
in religion to the Eussians than to the Keformed. He
said they would try to get a good theologian to replace
the Russian chaplain a*t London, and he asked me to
give them a list of good English divines and books,
and, when I mentioned an intention of translating into
Russ some short edifying books, he seemed to approve
of this, bidding me talk about it to M. Mouravieff
and the archpriest, who was very learned and sound.
He again showed a disinclination to let me live in the
Spiritual Academy, bringing forward various objections.
He said that Malloff had by no means a clear idea of
the Church, but he is clever, has some acquaintance
with literature, and is a good preacher. " Eut he durst
not have talked in the provinces as he talked here to
you."
He spoke, as M. Mouravieff had spoken, of Lord
Ponsonby having deposed the Patriarch of Constanti-
nople, Gregory, a very good man (who, however, in
resigning, stipulated for the election of another,
1 82 Interview 'with Count Pratasoff.
Anthimus, less learned and more bigoted than
himself).
In speaking of Dr. Pinkerton's success in establishing
Bible Societies all over Russia, and of the missionaries
for whom he obtained permission to go to Siberia, as if
to help the Church, but who had prepared no single
soul for baptism, and had taught the few over whom
they obtained influence to be more hostile to the Church
than were the pagans, he smiled, and said that their
late Metropolitan or rather their retired Metropolitan,
Seraphim, had the merit of having suspended the Bible
Society. He expressed a wish to see the private
Devotions of Bishop Andrewes, and the Devotions of
Archbishop Laud, and an account of his martyrdom.
CHAPTER XXXIV.
Visit of some days to the Monastery of St. Sergius-*-
The Anniversary Service.
yTTEDKESDAY, 25th September [o.s.]. Went
with M. Mouravieff to the Sergief sky Poustin
(Hermitage) in time for the Liturgy. St. Sergius of
Radonege in the fourteenth century was the source of a
new development of monasticism spreading over all the
Northern and Eastern parts of Russia, and he, and his
monks Peresviet and Osliab, co-operated with the Grand
Prince Dmitri Donskoy in A.D. 1380 in the work of pre-
paration for the liberation of his country from the Tartars.
And, as Peter I. translated from Yladimir to the banks
of the Neva the Relics of St. Alexander Nefsky, and
built around them the present Lavra, so his daughter
Elizabeth founded this hermitage of St. Sergius, near
the new capital, to place it like Moscow under the pro-
tection of that Saint, and to connect it with a place of
pilgrimage answering to that of the great Troitsa-
Sergiefska Lavra, which is regarded by the people
1 84 Visit to the
(especially since A.D. 1613 l ) as the heart and sanctuary
of Muscovy.
I was placed within the sanctuary. The Holy
Table or Throne, a square table of moderate height,
fixed on the level floor, and covered down to
the ground on all sides with red and gold brocade,
stood in the centre, a strip of carpet being laid round
it. It had upon it two candelabra of three lights each,
and an artophorion or tabernacle behind and between
them, rising from a porcelain pedestal. Two richly-
covered books, gilded and embossed, with icons like
cameos in their centres, stood upright towards the back
of the altar. Also the antiminse or corporal, on which
is stamped the figure of Christ in the tomb, with a
1 [We shall hear more of this Lavra, as Mr. Palmer's Journal
proceeds. After the extended troubles external and internal of the
country, before 1613, "at length," says Mouravieff, "when all ap-
peared to be lost, she suddenly, by the help of God, recovered her-
self, shook off from her the ashes of her towns and villages, and
flourished in renewed strength. The Trinity (Troitsa) Lavra, by
its ardent patriotism, rekindled a like flame in her chilled and
paralyzed members ; the holy Archimandrite was ever on the
watch ; he took care of the people who fled out of the capital ;
turned the whole of the convent into one great hospital, &c."
Blackmore's translation, p. 168, Oxford, 1842.
There are only three Lavras, or first-class monasteries in Russia,
that of St. Sergius of the Holy Trinity, or the Moscow Lavra; St.
Alexander Nefski or the Petersburg's ; and that of Kieff, where
are the relics spoken of above in note, pp. 81, 82, and where
St. Andrew is said to have preached.]
Monastery of St. Sergius. 185
particle of some relics imbedded and interwoven in it,
was lying, folded like a napkin in front. On the wall
there was a large painting, representing the Three
Persons of the Blessed Trinity, with an inscription
"These Three are One,"
The officiating clergy robed in the sanctuary. The
monks stood without, in the body of the Church, in
two choirs, facing the sanctuary. Two priests stood on
the north of the altar, two on the south, the Archi-
mandrite in the centre. I now had ocular witness of
what is said in the Liturgies and the old Fathers, of
the priests in the Eucharistic service compassing or
surrounding the altar. Afterwards seats were placed
for the four concelebrating priests and for the Archi-
mandrite behind the altar, and there they sat looking
westward through the royal doors which had been
opened. After the dismissal of the Catechumens, the
Archimandrite opened the antiminse, the gifts having
been prepared and the offertory made at the Prothesis
by one of the concelebrating priests during the reading
of the Hours, Tierce and Sext. In the procession that
followed, the deacon first bore the paten or disk, with
the asterisk and its cover on his head, then a priest the
chalice, and others the book, the rod of Moses, with the
cross, the spoon, the lance and the reed. Thus they
re-entered through the central or royal doors, which
were then closed and so remained. Next I saw the
1 86 Visit to the
Archimandrite and the concelebrating priests kiss the
Holy Things on the covers and the rim of the Tahle,
and one another over the right shoulder, embracing at
the same time by putting one arm over the left shoulder
and the other over the right. After this, the choirs sang
the Creed, while the Archimandrite and the priests
waved the Aer (a thin piece of fine linen) over the
gifts.
Then followed the consecration, the deacons waving
the fans, or wings of Cherubim, over the uncovered gifts,
and, at the moment of the great oblation, after our
Lord's words of institution, and before the Invocation
of the Holy Ghost, I saw the chief Deacon lift up a
little from the altar the paten and the chalice, both at
once, having his wrists crossed. Before the Invocation,
the celebrating Priests all made certain secret ejacula-
tions as a preparation, and prostrated themselves to the
ground, saying the same words thrice (the like to which
they had done also just before the great Introit, before
leaving the altar for the Prothesis) ; and again after
the Invocation, when the Consecration was perfected,
they all bowed to the very ground all round the alt
as the elders round the Throne and the Lamb in the
Apocalypse ; and this, I am told, is the universal practice
through Russia, though not prescribed by any rubric
nor usual in the Levant.
Then followed in a low voice the prayers for the
Monastery of St. Sergins. 1 87
departed, and those for the living, names being read at the
same time from the diptychs, while the choirs sang an
anthem in honour of the Blessed Virgin. After a short
Ectenda* the curtain within the iconostasis (or screen)
being drawn back, the Archimandrite lifted up the
Oblation with the words " Holy Things for the Holy."
An anthem followed, called the Communion, during
which the Archimandrite divided the Lamb, as it is
called, into four parts, putting the top or eastern part
of the stamp or seal (I.H.C.) into the chalice, and then
pouring in from a silver shell a little hot water. Then
he communicated himself from the part having the
stamp XC., which he had divided into the requisite
number of particles for the clergy concelebrating and
ministering within the altar, while each of the con-
celebrating priests came up in his turn, and kissing
first the antiminse, took to himself his particle from
the paten into his hand, and, closing it, went round to
his place, and there made a reverence and com-
municated himself. Then the Archimandrite com-
municated the deacons. And, having finished, he
communicated first himself and then the rest of the
priests with the chalice, afterwards the deacons.
Then he put into the chalice the two parts of the
Lamb NI and KA for the communion of the inferior
clerks without the Altar and the laity. While the
2 [Series of collects, or litany, or bidding prayer.]
1 88 Visit to the Monastery of St. Sergius.
choirs sung a troparion, the deacon wiped with a
sponge all the remaining particles and crumbs from the
paten into the chalice, and covered them both ; and
afterwards at the prothesis consumed what remained
in it.
Then the Archimandrite, after saying a prayer, dis-
tributed to the people the Antidoron (consisting of
small squares of blessed bread), and gave his final
blessing.
CHAPTER XXXV,
The Dinner of the Sergiefsky Festival.
E Church was thronged. Afterwards many
persons, ladies as well as men, went to visit
the archimandrite for the festival. The great church,
out of which we now went, stands in the middle of the
walled precinct, with a cemetery around it, where
many of the nobility are buried. This is the usual
plan and appearance of Russian monasteries. As one
approaches from without, one sees a battlemented wall,
with towers perhaps at intervals, especially over or near
the great gates, the walls about which are painted in
colours with some scriptural or ecclesiastical history
and there will be an icon over the doorway. The
walls themselves are whitewashed, but the copings of
the battlements and the conical tops of the towers are
coloured green or red. But before noticing these, one
has probably seen in the distance, or caught glimpses at
intervals of the five gilded cupolas and crosses of the
chief church rising above the walls or among the trees,
190 Festival Dinner
and, highest of all, the bulb of the belfry-tower. On
entering one sees the lodgings of the monks attached
all round to the wall of the precinct, like casemates.
Even if there is no cemetery, there will be green turf
round the central church divided by gravel-walks or
flag-pavements, sometimes with avenues of trees leading
up to the church, and there will be similar pavements
or walls running all round the precinct in front of the
cells. Probably too there will be a number of trees
scattered about within, which, though not of any beauty
or size in the North of Eussia, give a more varied and
more cheerful aspect to the place, especially in summer.
As I entered the Archimandrite's lodgings the
singers were chanting at the blessing of some refresh-
ments called zakuska, which were offered to all present,
and of which each person tasted standing. Here I was
accosted in English by two or three officers. One of
these, Admiral Bicard, was sent to England when
young by the Empress Catharine, and not long ago he
was Governor of Kamschatka. Another had lost a leg,
but notwithstanding that, he has since travelled in the
Levant, to Palestine and Egypt, and to the Seven
Churches of Asia Minor. After the crowd of visitors
had left, those who were invited accompanied the
Archimandrite and the brethren to the refectory,
where we found a long table spread, there being about
forty monks to dine, besides the guests. At the end
at the Monastery of St. Sergius. 191
nearest the door by which we entered there was a large
picture or icon, and before it a wax-light, which stood
about five feet high from the floor. The Archimandrite
turned round to the picture so as to have the wax-light
a little before him on his right hand, and we, with all
the monks, stood behind him in a body, reaching to
the other end of the room. And the Archimandrite
beginning, the rest answered him, and so chanted the
Blessing of the Table. I may add, that in like manner
after dinner they sang the Grace, which was still longer,
the wax-light being set again, and all turning to it on
rising from table, and chanting, as I thought, magnifi-
cently.
After the table had been thus blessed, the company
took their places, bowing and making the sign of
the cross thrice, as they did also at the end. We sat
down to a good dinner of fish-soup, fish dressed in several
ways, vegetables, andpirogi, with wine to drink, and
mead, and quass, which last is the popular beverage of
the Kussians. It is a subacid liquor, not intoxicating ;
(it is upon vodka, not on quass, that they get drunk).
We had black rye bread, moist and viscid, with a
slight sharpness, which is eaten with a good deal of
salt, and towards the end of the dinner some apples
and pears, which, however, were not served separately
like our desert. During the dinner one of the novices
in a simple cassock stood at a light portable naloi
192 Festival Dinner
reading part of the " Life of St. Sergius." This lectern
was placed towards the picture, though at some distance
from it, towards the middle of the room, so that he
faced towards the archimandrite and the upper end of
the table. Admiral Ricard sat next to me, on one side,
and a monk who spoke French on the other. The
admiral told me that he had brought back from
Kamschatka a Chinese servant, who had been with him
a number of years, and spoke Russ : he had often
tried in vain to convert this man, but M. Mouravieff,
having heard this, desired to see the Chinaman, and
after a number of interviews one day the man came
back with joy in his countenance, and said : " Now,
master, I wish to be baptized." The Admiral told
another story of a native of Kamschatka. His prede-
cessor in that Government had offered some temporal
advantages to such as became Christians, which
Admiral RIcard, finding that they did harm rather
than good, had ceased to offer. There was one native,
a fine strong man, who was very troublesome, com-
mitting all sorts of crimes, and being a ring-leader in
every disorder. This man having been more than
once brought before him, he, the Admiral, said to him
not quite seriously, " When do you mean to leave off
your bad habits, and be baptized 1 " " Not yet," the
man replied boldly; "when I am baptized I shall
have the Governor for my godfather." The Admiral
at the Monastery of St. Sergius. 193
took him at his word, and said that whenever he was
fit to be baptized the Governor was ready to be his
godfather ; and in the meantime he condemned him to
no other punishment than that of listening to the
instructions of a priest. After a time, the priest
reported that the man was really fit ; and so he was
baptized, and had the Governor for his godfather ; and
from that day he became as exemplary as he had before
been vicious. When the Admiral was quitting the
Government, this man, then a zealous Christian, knowing
which way he would pass, went several hundred miles,
and posted himself on the road to intercept his god-
father, and to thank him for the last time, and to take
his parting blessing.
CHA PTER XXX VI.
Conversation with the A rchimandrite
Brenchininoff.
"TV /T MOUKAVIEFF, after introducing me to two
^- L * or three of the monks who speak French,
took his leave and returned to Petersburg. I am
now writing from the room or " cell " of one of these
new acquaintances, who has given it up to me for the
time of my stay. He is the secretary and vicar of the
archimandrite, about thirty-five years old, and of very
friendly and engaging manners. The room in England
would be called unfurnished ; but it has a light screen
between five and six feet high, running across one end
of it, and hiding the bed. The window, which opens
by a string (the second windows for winter being not
yet put in), looks out upon a bare patch of ground
with some ponds (there is no end of mosquitoes or
sand-flies), and in the distance one sees the masts
and sails of the vessels in the gulf.
After his siesta the archimandrite sent and invited
Conversation with the Archimandrite. 195
me to come to him. He and his monks say that their
Church is the whole Catholic Church, the only Church
representing the Ecumenical Councils, and holding
and teaching the true Orthodox Catholic Faith, whole
and undefiled ; while the whole Latin Communion and
all the Westerns are guilty not only of secondary
errors or abuses, but of heresy in the article of the
Procession of the Holy Grhost from the Son, which
we, they say, have interpolated into the Creed. This
apostasy, they think, was not made all at once, but
gradually and by distinct stages. They accused the
Latins of having interpolated or corrupted all those
passages of the Latin Fathers, earlier than the schism,
in which the present Latin doctrine is asserted. They
seemed not to believe that Pope Leo III., while he
condemned the interpolation of the Creed, yet allowed
that the doctrine was true, and might be taught, saying
that the report of Charlemagne's messengers was a
one-sided statement. They admitted that there has
been at times intercommunion between the Eastern
and Western Churches, even since that question was
raised ; but they thought this to be explainable, on the
ground first, that the Latin heresy was not yet fully
developed ; and secondly, because the Latins dropped
and dissembled the question in the East at each tem-
porary reconciliation, while the Easterns, having been so
long used to intercommunion, and coming little into
o 2
196 Conversation ivilk
direct contact with the Latins, owing to the difference
of language and rite, did not readily or all at once,
feel at what moment the error had become universal
and incorrigible in the Western Church.
I said : "If this be so, why call your Church any
longer the Eastern, when you ought rather to call it
the Catholic or Ecumenical Church, and to be zealous
by prayer and action to instruct and reclaim so large a
portion of the Christian world, which you think has
lapsed into heresy 1" They replied : " Our Church is
in truth the whole Orthodox Catholic Church, and she
calls herself so distinctly ; and the term Eastern, as
now used by us, does not denote any local circum-
scription in space, as it once did, but rather historical
and local origin, because Christianity was from the
East : Ex Oriente lux ; we pray towards the East : we
expect Christ from the East; and Christ is Himself
the Everlasting East. From the West the catechumen
turns away when he is to be baptized, and has to
renounce the powers of darkness."
I said : " You ought then to send missionaries to
convert us. And is it not a great difficulty to suppose
that the half of the visible Church really lapsed a
thousand years ago into heresy, and yet has continued
ever since, during so many centuries, not only to main-
tain itself, but even to increase, beyond the true
Orthodox Church, so as now to stand to it as two-
the Sergiefsky Archimandrite. 197
thirds to one-third 1 and has produced so many men of
eminent sanctity, and has shown such a powerful and
varied energy, and has outlived such storms and
attacks and losses, since the separation 1 " They re-
plied : " Our church knows not any of the Saints or
miracles done by the Latins since the separation."
Still, they seemed to have an idea, that the Latin
Church has preserved a kind of existence, though
heretical, comparing it with the Ten Tribes, and even
speaking of the assembly of another General Council
as "desirable, but difficult by reason of the Schism."
And they thought that it might at any time recover its
full rights and place in the Universal Church, the
primacy of the Roman See included, by merely cor-
recting its fault, and submitting itself again to the
Ecumenical Canons, against which it has rebelled.
The archimandrite spoke much of Ascetic Theology
(his favourite subject), and made all the strength of
the early Church to have lain in the ascetic spirit,
which the Eastern Church has kept, but the Latins
have more or less lost. He alluded to several ancient
writers, especially to St. John Climacus. Speaking of
Cassian, he remarked : " You in the West, say ' Saint
Augustine,' but only ' Blessed Cassian,' but we, on the
contrary, say ' Saint Cassian,' but only * Blessed Au-
gustine." There is nothing in Cassian but what he had
taken from St. John Chrysostom, though the "Western
198 The Sergiefsky Archimandrite.
tax him with. Semi-Pelagianism : Augustine had more
genius, eloquence, and learning than asceticism, and
was a good deal of a disciple of Origen. The works of
Origen are regarded by the Easterns as heretical ; and
Origen himself as all but an heretic ; while the West
has been very tender towards him. However, Cassian
was dead before his disciple Prosper caused Augustine
to write : and there was no open difference between
Cassian and Augustine. Augustine speaks very strongly
of Predestination, which the Greeks have made to
depend on foreknowledge ; and we cannot but observe
that both Luther and Calvin, though no doubt they
misunderstood him, professed to follow Augustine as
their teacher." He spoke much of Acacius (who lived
during the interval between Photius and Cerularius)
as a great master of Asceticism, and as a Saint, for the
Greek Church.
CHAPTER XXXVII.
Reminiscences of the Sergiefski Monks.
rTlHE following are extracts from a diary kept at
-*- the time, and here thrown together.
They told a story of St. Antony, surnamed the
Koman, who, in A.D. 1206, sailed round on a stone
from Old Eome to Great Novgorod in two days and
two nights, and a barrel or chest, containing church
ornaments came with him, following him under the
sea. I asked what evidence they had for this ? They
replied : " We know nothing about evidence : all that
we poor monks have to do is to believe : but if you
wish for evidence, you may go to Novgorod, where the
stone is still shown, in the monastery which the Saint
founded there."
There are many miraculous icons in Russia above
seventy, I think one of them said : and scarcely any
city is without some Relics, by which miracles of
healing are still often wrought, and evil spirits ex-
pelled.
2OO Reminiscences of
In A.D. 1829 there was at the Solovetsky Monastery
a monk who, like St. Anthony the Great, had frequent
conflicts with the devil, having attained great per-
fection by living as a hermit only on roots and berries.
At last he was severely beaten, and was found with his
back broken and nearly dead, yet he lived on six
months.
The Father Tchihacheff knows an Englishman at St.
Petersburg who witnessed a miracle of St. Metro -
phanes of Voronege quite recently. The saint ap-
peared to an officer who was thought to be dying
during the night as if standing by his bedside ; the
Englishman being at the time in the room (though he
did not see the vision) ; and the next morning the sick
man was well.
In answer to some question about work with books,
they said that there are very few books in their library,
and that their business is not to study, nor to do work
of any other kind, not even for the service of religion,
but to sing the divine offices and to live first for the
good of their own souls, and then also to do penance
for the world. (Their black habit denotes peni-
tence.)
They asked, " Do you find our fleas, and other vermin,
and the gnats which come in at the windows, trouble-
some ? " I confessed I had found them very troublesome,
especially the first night, when I scarcely slept a wink.
the Sergiefsky Monks. 201
One of them said that he had come from a monastery
in the south, where they are more like hermits and
wear coarser habits, though they have no strict hermits
now in Russia. Here, though their monastery is called an
hermitage (poustm), they all wear cotton velvet (demi-
velours). This was ordered with some other relaxations
hy the Emperor Alexander, because they were so near
the capital. As for us, they said, our bodies are used
to those creatures ; for though we take our baths like
other Russians, we change our under-garments only
once a week, once a fortnight, or even once a month.
"Is that by preference," I asked, "or by rule?"
"No," the speaker replied, "from neither, but from
poverty : and, after all, those creatures have their
use, to teach one patience. In the south the monks
swarm with them." He seemed to wonder at my
questions, and especially at my wish to turn some of
their monasteries into working and learned communi-
ties ; and he kept repeating that prayer and holiness
have more efficacy than learning or work of any kind.
"Yes, yes," I said, "but the Church needs both."
He seemed to think that the current had already set
far too much in the direction of intellectual cultivation.
" The white clergy," he said, " are all over-burdened
with work and families " (the latter he seemed to think
at best a necessary evil), "and the Academicians"
(meaning all the higher monastic clergy) " are equally
2O2 Reminiscences of
taken up with work and instruction. The monasteries
are little thought of by anybody, though they have
more than once saved Kussia."
He continued, "The secular clergy are infected with
liberalism. 1 They read Lutheran and other bad foreign
books ; and the bishops, though better than they were
at the end of the last century, are no friends of monas-
ticism in the true sense of the word. Only five out of
fifty (one of the five being the Metropolitan of Kieff ) pro-
tect the monks ; for though they are all by profession
monks themselves, yet they are also all Academicians,
and under the influence of the civil power. Peter the
Great would have destroyed monasticism altogether if
he could, but he was not strong enough to do that at
once, and he died. It was no merit of his that it has
been preserved. And now to how few are the monks in
Russia reduced ! There were once above 40,000, there
are now only 4000, in 400 monasteries, and perhaps
16,000 inferiors. And who is there now of the great
men of the world, or of princes, who ever thinks of re-
ceiving the tonsure, either in life, or before death 1 That
is contrary, alas ! to the ideas dominant everywhere."
1 [One must recollect that in every nation there is a multitude
of parties and classes, with their separate esprit de corps, tra-
ditions, antagonisms, &c. &c. What these good monks say of
other bodies must not be taken to the letter ; this applies with
still greater force to some of the statements made in the chapters
which follow.]]
the Sergiefsky Monks. 203
The ideal of their monastic life is or was to divide
the twenty-four hours of the night and day into three
equal parts, and to give on the whole eight hours to
the divine offices (though if fully performed they would
often take more), eight to labour, and eight for meals,
sleep, and recreation. In some places in Eussia, as at
the Valaam Monastery (on an island in the Ladoga
Lake) the monks really do labour, as in primitive
times. But in most cases there is considerable remiss-
ness in this respect. Nor do the church services,
though long, fill up, as they are commonly performed,
so much as eight hours, though certainly they do not
take less than six.
In other monasteries there is much more dirt, and
more vermin than here. The monks wear coarser
shirts, and gowns of serge or hair, and lie harder, and
sing the offices at greater length. They wear a cross
on their breast, and a cross (quite small) under their
shirt, on the middle of their breast. All rise in the
morning before four or five a.m., and sleep two hours
after dinner, which is at half past eleven a.m. or at
twelve, after the liturgy. They communicate three or
four times in the week, and priests generally confess
once a quarter, lay people once a year only (though to
communicate four times, i.e. at the four fasts, is recom-
mended) and to communicate once at Easter is required
of all by the Church. They live in hopes that one day
2O4 Reminiscences of the Sergiefsky Monks.
or other the monasteries and churches may regain their
possessions. Some monasteries even now possess a
fish-pond and a farm or so. This one has a farm in
the neighbourhood which is managed by a monk.
The people are not allowed to give or bequeath serfs to
the monasteries, but they may give or bequeath money,
houses, or lands. Only for this there must be a special
permission from the Emperor : and the people do not
think much of making any such gifts or bequests now.
The efforts, however, which are making by the Govern-
ment to improve the maintenance of all the parochial
clergy (who have never been plundered), are truly
laudable, and may fairly be thought to be some sort of
reparation for the spoliation of the episcopal and
monastic estates in former times.
CHAPTER XXXVIII.
Sergiefsky Reminiscences continued.
HEY showed a strong feeling against the Pope ;
and listened readily when I maintained that it is
wrong to call his followers Catholics ; and still more wrong
to call them all alike Catholics, as if there were no
difference between the Christians of dioceses originally
Latin, and those schismatics who to follow the Pope
separate themselves from the Eastern or from the British
Churches.
Another time when I had blamed the virulence
of Theophanes Procopovich in calling the Pope (or
perhaps he meant the Eoman Church) "Romana
Bestia," the Father Tchihacheff laughed, and said, " He
would have been equally ready to call the Russians
bestias, if the Tsar had wished him to do so. Theo-
phanes Procopovich was a man of light character,
though clever and eloquent."
" The morals of the capital," they said, " are worthy of
Babylon : there are theatres, and balls, and masquerades,
206 Sergiefsky Reminiscences
which were unknown in Russia till the time of Peter I.
Our clergy are the most accessible of all in the world
to new and strange opinions, they read books written
by heterodox or unbelieving foreigners, Lutherans, and
others. The Spiritual Academy is infected with in-
novating principles, and even "the Christian Reading,"
though that periodical contains many translations from
the old fathers. Russia may be on the point, for all
we know, of an explosion of heretical liberalism. There
is a fair outside : we have preserved all the rites and
ceremonies, and the creed of the early Church : but it
is a dead body : there is little life. The secular clergy
are kept in an hypocritical orthodoxy only by fear of
the people." I said, "What you want, I think, is a
clear view of that Catholic unity which has been lost,
and a lively charity and zeal to restore it." They re-
peated, " Yes, that Catholic Unity of which you seem
now in England to have so clear a view."
They told me that the Metropolitan of Moscow,
Philaret, was prevented from marrying by Platon, who
said to him, " You must be my successor." They said
that Philaret is "quite, Orthodox," and they do not
seem to have any suspicion of the orthodoxy of Platon,
whose short History of the Russian Church (very bitter
against the Pope and the Jesuits) they strongly re-
commended.
In spite of their gloomy apprehensions from libe-
Continued. 207
ralism and spiritual deadness, and at the very time that
they were lamenting that monasticisn^ in its true sense
and spirit, has been reduced very low, they boasted that
the monks, however, have saved Russia, not only in
time past, when they were more numerous and more
powerful, and when the Troitsa Monastery of St.
Sergius headed that national rising against Latin Poles
which placed the Romanoffs on the throne, but also
quite recently. At another time, while asking questions
about the Anglican Church with a friendly interest, and
with a wish that it might be capable of uniting with
their own, one of them exclaimed, " Ah ! if you admit
the Filioque into the Creed, and will not omit it, there is
not the least possibility of union. Our Emperor is power-
ful, very powerful : they say he has a million of men in
his army ; but if he attempted to make a union with the
Latins on those terms, he would only be subverting his
throne, and plunging Russia into unheard of calamities.
There was a Minister (Prince Alexander Galitsin, now
sixty years old) a great favourite of the Emperor
Alexander who had some such scheme, but it was
stopped at once by the firmness of one of our archi-
mandrites named Photius. And he it was who after-
wards made such effectual remonstrances against the
Bible Societies, which had been established too by the
same Minister. Those Societies, we are well aware,
would have introduced into Russia all the heresies of
208 Sergiefsky Reminiscences
Protestantism, and would have substituted for Chris-
tianity indifference as to religious opinions. And yet
our Church, unlike the Roman, would certainly en-
courage the people to read the Bible."
Once when I was lamenting the division of East and
West, the archimandrite said: "No, I think it has
been permitted for good, that the liberties of the
Church, and a pure testimony to Antiquity, might be
preserved for future unity. Else we might here have
been enslaved by the Pope." I said : " We in England
comfort ourselves with like reflections." The Greeks in
like manner often say that God has raised up the Turk
to defend them against the Pope !
The Archimandrite and his Yicar both asked " why
have not the English a bishop at Petersburg? The
Lutherans have their Superintendent, and the Catholics
have an Archbishop." I replied : " The Anglican
Church has never yet invaded the diocese of other
bishops." They did not seem to see how it could be
an invasion. As usual, I found fault with them for
calling any of the Latins, and still more for calling the
Latins living here in Russia, Catholiques. At this they
laughed good-humouredly, and said : " Though you
have corrected us for this twenty times, still we find
the same word continually turning out."
They constantly spoke of " Confessions " (as we do
of Denominations), and could not understand my adding
Continued. 209
the note of original and legitimate jurisdiction in this
or that diocese or region ; and when I claimed for
the British Churches a right to adhere to or to return
to those decrees of British or other Western Synods,
which disallowed the Canon of the Second Nicene
Council for the reverencing of images, they insisted
that that council had always been received by the Pope,
who was Patriarch of the West ; and they seemed to
think that the Pope's authority was quite enough to
overrule the opposition of any local Western churches.
Besides the Procession of the Holy G-host from the
Son, the source of which doctrine the Archimandrite
found in Origen (and Augustine he regarded as in a
great measure a disciple of Origen), and some passages,
seeming to favour it, which he had found afterwards to
be Latin interpolations, they spoke against the omission
of the Invocation of the Holy Ghost in the Latin Mass
as a change which one of them thought to be the
second in magnitude of all their errors, rendering
even the consecration doubtful : also, against their
consecrating in Azymes, multiplying altars and
masses in the same church, and muttering low
masses. They extolled the greater antiquity and
greater propriety of various observances in their own
rite ; as the fixing of the Holy Table in the midst of
the sanctuary, and not against the wall ; their practice of
baptizing by trine immersion, of giving the Chrism and
p
2io Sergiefsky Reminiscences continued.
the Holy Communion at once to the baptized, and
not disjoining them ; of calling not one priest only but
" the elders, i.e. the priests," together to anoint the sick,
and using that unction for recovery, not simply as a pre-
paration for death. They spoke too against Purgatory,
and against Indulgences, and against the use for divine
worship of a language altogether unknown to the
people ; and they blamed the Latins for calling them
all monks " of the Order of St. Basil," whereas they
said, " St. Basil himself was rather a monk of our
order, which came from Egypt. The Copts of Egypt
to this day are much nearer to us than they are to the
Latins, as the Latins themselves are forced to admit,
and they would be much more easily converted to us."
M. Mouravieff thinks that the Armenians also (who,
he says, have long lost the Monophysite heresy) might
easily be united to the Russian Church if it were not
for the prejudices of the Greeks : as I have already said.
They approved of the use of confessionals in the Latin
churches.
CHAPTER XXXIX.
Sergiefsky Reminiscences continued.
A S to Lutherans, they observed that the Lutherans
*-* have abolished the sacrifice of the liturgy (or
mass), and have none.
Then, besides the priesthood, the Protestants have
abolished the Chrism or Confirmation, and they deny
the intercession of the Saints, and revile the relics and
the holy icons, and deny the Seven Sacraments.
The Archimandrite said that not long ago the priest
of that parish at St. Petersburg, in which the Lutheran
Superintendent lives, was sent for to the house of the
Superintendent to sing a moleben (consolation) there,
with the Te Deum, I think, for some family occasion ;
and he supposed that this was for some Eussian tenant
lodger, or visitor; but he was greatly astonished tc
find afterwards that it was desired by the Lutheran
Superintendent himself. When he expressed his
surprise, he was answered : " Ah ! Batushka, we have
not any of those consolations which are to be found in
your rites and ceremonies."
p 2
212 Sergiefsky Reminiscences
Note that these monks did not mention as one of
the errors of the Lutherans their ascribing a super-
episcopal power to the civil laws.
"It seems, "they said, " that the Latins "(Catholiques,
they generally said, but I tried to make them say
Latins or Komanists) " and the Lutherans must have
misrepresented and calumniated the Anglican Church.
We know only French and German books, which
describe the English sometimes as Lutherans, some-
times as Calvinists, and sometimes as a mixture
between the two." " Well," I said, " you have not
found either Lutheranism or Calvinism, I think, in
Bishop Andrewes' Preces Privatse " (which I had
given them, and with which, like the Archpriest
Koutnevich, they were much pleased). " No, indeed,"
they said ; and turning to the title " Intercessiones "
and to the next, " Gloria tibi Domine," &c., they said,
" A Lutheran would never have written that."
They asked many questions : " Have you any
Lutherans among you ? " Answer : " All the sects in
England are rather of Calvinistic origin ; but the
Wesleyan Methodists have the Lutheran doctrine of
Justification by faith, which Wesley learned from
Jacob Boehmen." " If a Lutheran pastor (or Presby-
terian minister) wishes to join the Anglican Church,
how is he received ?" Answer: "As a layman."
" Have you retained the Sacrament of Chrism or
Continued. 2 1 3
Confirmation 1 Have yon the invocation of the Holy
Ghost in your Liturgy, or do you follow the Roman
Church, which now consecrates without any invocation
(for they have changed their Liturgy and omitted the
Invocation) by the recitation only of Christ's words 1
Do you consecrate Azymes, or leavened bread 1 Have
you many altars in one church, and low masses, or not ?
Do you give the Communion in both kinds to the
people 1 Are your Church Offices in English or in
Latin? Have you phenolia, or the Latin vestment
(chasuble) answering to them ? Of what form are the
mitres of your bishops, and their croziers ? Have you
altars like ours, or like those of the Catholiques 1
Have you crosses and lights on the altar "? How many ?
and incense in your worship ? Have you the invoca-
tion of the Saints 1 and Kelics of Saints ? and holy
Icons 1 " Answer : " In all these things and in number-
less others the Anglican Church has by successive
violences and other influences been stripped perfectly
bare."
"It is not long ago," the Archimandrite said, " that
a lady presented to me an Anglican ' Pastor ' or
* Ministre,' who was quite a ' gentleman,' but who by
no means prepared me to find such prayers as these (of
Bishop Andre wes), which you have given me, used or
recommended by an Anglican bishop. For that pastor
told me that there are only two sacraments (or mys-
2 1 4 Sergiefsky Rem in iscences
teries), and that matrimony is not a sacrament, though
St. Paul expressly says it is ; and it is the only one of the
seven to which the name mystery or sacrament is formally
given in Holy Scripture." Also he noticed that Bishop
Andrewes admitted the intercession of the Blessed
Virgin and the saints, the Real Presence, Prayers for
the Departed, &c., &c. " Certainly," he said, " no Lu-
theran or Calvinist would ever have compiled or used
this book. But do your people really acknowledge this
bishop?" Answer: "Certainly they do, and they all
agree to call him one of the best and greatest divines of
their Church."
On Saturday, September 28 [o.s.], the Vicar being in
St. Petersburg yesterday saw there an English lady, a
member of the Anglican Church, who assured him that
they have in their Church no such thing as a deacon.
On the other hand, the Archimandrite mentioned with
pleasure that he had found in Bishop Andrewes' Preces
Privates two hymns which they sing here every morning
and evening, and he showed them to me in his Slavonic
Psalter. He told his friend, the Archimandrite Athana-
sius, of the Nef sky Lavra, whom I must go and see, that
it seemed that the Latins had misrepresented, after their
fashion, the Anglican Church. They asked : " What
part does the deacon take in the services of your
Church 1 Does he wear an Orarion like ours (so as to
be distinguishable from a common clerk) and a tunicle 1
Continued. 2 1 5
Of what stuff and colour is it 1 and how many crosses
are there upon it 1 "
They asked whether we had in our Churches
any " Relics of Saints," and said that they were con-
tinually finding in Russia uncorrupted bodies of saints,
which are to be seen and touched in their churches ;
and persons possessed are often brought to them and
evil spirits expelled.
They spoke too of confession, to which the people
come during Lent, finding the priest in the church
either on Friday after the Matins, or on the Saturday
(the Subbot) after Vespers (after the Great Compline),
or else going to his house. He has a cross with him,
and lays the end of his epitrachelion or stole on the head
of the penitent in giving him absolution. They asked
whether we also have such confession and absolution *?
I replied, as I had replied on the same subject to the
Archpriest Koutnevich, referring to our " Visitation of
the Sick," &c.
CHAPTER XL.
Sergiefsky Reminiscences continued.
they said : "But if the Anglican Church is
so much like ours, why should we be divided ? "
I said : "I am in heart and wish a member of your
Church while I am here." They said : " Ah ! you must
talk to our bishops, and see what they say : you see
we are only poor monks. But then you are only an
individual ; the thing necessary is to know what are
the sentiments of your Church." Answer: "I speak
as being a member of the Church from which I come,
and I do not wish to misrepresent it ; but others speak
contrary to me, and, as I think, to their Church : of
such I know that there are very many." " But what,"
they asked, " is the opinion of your bishops on these
matters ? "
The Archimandrite said he would learn English for
the good of the Church, and asked for a list of good
English books. The Vicar said he would learn too. On
this I asked the archimandrite whether he would
receive an offering of alms to the monastery to engage
Sergiefsky Reminiscences continued. 2 1 7
their prayers for the Church of England, that it may
be delivered from all its enemies, and united in com-
munion with the Eastern Churches. But he at once
answered that he could not. " I must ask Count Pra-
tasoff and the Synod." I asked : " But cannot you
receive alms from individuals or from families for
prayers for the good of their souls 1 " " Yes," he said,
" we can ; and then we put a particle taken from a
prosphora (to represent the giver of that oblation) on
the disk or paten, together with the rest of the particles
taken from the five prosphorce always used, and make
mention of him after the rest in the Liturgy." " And
cannot you, then, do this for the Church of England, or
for the intention of any one of her members who seeks
rU " " No," he said, " that is impossible. For in a
matter concerning other Churches, we may do nothing
without consulting the bishop, and he again would
have to apply to the Synod." l
" We do pray every day for the unity of the Church ;
but a special prayer is another thing. You are going
back to Petersburg, and, since you are already in com-
munication with Count Pratasoff and M. Mouravieff,
you have every facility ; and the Synod itself will be
1 [There is nothing unreasonable in this. Mr. Palmer asked
them to recognize the English Church, as a Church, and to pray
for its purification and prosperity. This was deciding what may
be called a dogmatic fact.]
218 Sergiefsky Reminiscences
very glad to know what doctrine you hold, and I dare
say it would be ready to appoint some one or more to
meet and confer with any who might be appointed by
the Anglican Church." I said, " I do not think that
things will go on so rapidly as that. More frequent
communication and better knowledge of one another
may produce gradually a good feeling ; but at present
we are still under a cloud; still righting as if for our lives;
and all the outward surface of things among us is Pro-
testant, and would shock members of other Churches
at every point. It will not be till we get the upper
hand, and the outward appearance of things changes,
as it will then change rapidly, that we may hope to see
excited in foreign Churches such a sympathy and
interest as may lead to reunion. As yet we have not
by any means the upper hand, but virtue goes so
sensibly out of the Church at every blow struck at her
by her enemies (the Protestant and Popish schismatics)
or by the Civil Government, that already we feel a lively
hope that all will end well." " Ah," they said, " if
there could be a union of the Eastern and English
Churches we should rejoice much more for that than
for the return of the Uniats : the world would not be
long divided." I said, " This work must be begun by
our learning to wish for it and to pray for it." " Well,"
they said, " you will go back to Petersburg, and God
will prosper you, we hope."
Continued. 219
They suggested that the best thing for me to do
would be to ask Count Pratasoff and M. Mouravieff to
put me into the Spiritual Academy. I replied that
that was just what I had myself wished and asked for :
but that for some reason they were against it. They
said : " The students in the Academy ought to learn
English : at present they read only German and
French, and the German and French writers, we see
now, both Catholics and Protestants, misrepresent the
Anglican Church. Besides that, however, we cannot but
think that the English were strangely ignorant of their
own Church and religion ; for they seem to be almost
all in outward behaviour and in their language mere
Protestants, holding all kinds of opinions, and wor-
shipping with different Protestant sects."
Father Michol Tchihacheff is by origin from Pskoff,
and the Archimandrite Ignatius Brenchininoff is from
Novgorod. They were both in the army. Tchihacheff
had a Lutheran preceptor at first, who told him that
the Latin confession was Eglise, the Greek only culte,
which for some time he believed to be true. The
Emperor liked Brenchininoff; and the friends of both
of them were much opposed to their becoming monks,
and annoyed at it. The Emperor too did not like that
Brenchininoff should become a monk ; but at length
he gave him this place, and desired to see him again
that he might find out whether he liked him as well as
22O Sergiefsky Reminiscences continued.
a monk as he had liked him before as a soldier. Now
they go every year at Easter to congratulate the Emperor
on his birthday. Another of the monks was also a
soldier, which may account for his speaking French.
The title given to the Archimandrite is in English,
High-Venerability. The Archimandrite- Vicar is Theo-
phanes. Eather Alexis Batchkoff was a merchant.
Theodore was intended for the army : he, having not
yet taken the mandya, has no monastic name. When
I spoke of their having borrowed so much Latin ter-
minology (and some ritual customs too) from the West,
the vicar said : " Why, Kieif, the source of all our
schools was quite under Latin influence, and there they
were in close contact with the Uniats and the Poles."
CHAPTER XLL
Return to Petersburg with one of the Sergiefsky
Monks.
Monday, September 30th [o.s.], I returned to
Petersburg, one of the Fathers accompanying me.
I said that it was desirable that the monasteries should
be again endowed with property, and so rendered more
independent of secular influence. " Ah ! " he replied,
" what we want is a Patriarch. As it is now, Pratasoff
is our Patriarch, though a soldier, as he represents the
Emperor. He goes to balls and theatres, dances well,
and is ' un tres galant homme mais ' " I began to
qualify this, as if he were only the Great Logothete
(6 /*eyas Aoyoflenys), &c., &c. " Yes, yes," he said, " if
all the bishops opposed any dangerous innovation, it
could not be effected, except through the Synod ; but if
the Synod (through the influence of the Crown) were to
do anything bad, why, we should have to submit : there
would only be so many more Raskolniks (dissenters)."
Speaking of the present composition of the Synod, he
admitted that it was bad to have two priests placed
222 Return to Petersburg
on a footing of perfect equality with bishops to govern
the Church. " The best excuse that can be made is to
say, that they may be useful to represent the married
clergy, and to explain all matters connected with their
state, all the other members of the Synod being
monks. Philaret of Moscow was made Archbishop at
the age of thirty ; the earliest age at which a monk
under Peter the Great's rules can become a priest. He
is so subtle (fin) and versatile, that he can turn the
Synod round his finger, and make them believe black to
be white. "Whatever he takes up will be done, that is, if
the Count Pratasoff approves. He, Philaret, is very well
in his present place, as second; but Heaven preserve us
from having him as Metropolitan at Petersburg ! He is
ambitious ; and I should fear if the Count wished to make
any bad innovation, he would bring his mind to it, and
together with himself he would bring over all the rest.
However, he is quite orthodox. The old Metropolitan
Seraphim is a cypher. The Metropolitan Philaret of
Kieff is a friend of the monks, an excellent and ortho-
dox man, but retiring, and of no eloquence. Moura-
vieff lives a l regular life, different from the rest, and he
is in a manner near to becoming a monk. It is better
to be Unter-Prokuror than to be Archimandrite, or
meme eveque, or meme archeveque, or metropoli-
1 [Monastic?]
with one of the Monks. 223
tain " (laughing) ; &c., &c. All read and admire his
books. He brought (continued the Father) the
French Ambassador, M. de Barante, to be present at
our liturgy, one day in Lent (i.e. in 1840), and he
dined with us afterwards, as you did the other day on
the festival of St. Sergius. He said openly that he saw
that in many respects we are more primitive in oar
liturgy than are the Latins. Some time afterwards the
Archimandrite met Madame de Barante at Petersburg,
and talked with her about some ascetic book, and
pleased her so much, that she insisted on his coming to
their house. This he did, and dined there, and I (said
my companion) was with him. This was afterwards
reported to the Emperor (though he had first consulted
Pratasoff, who thought it well that he should go) by
some one who was jealous of him for having access to
the Emperor and being in his favour. And the Em-
peror said : " Qu'il reste dans son convent ! " And
this order has only so far been relaxed since, through
the 'intercession of the Metropolitan, that he may now
go on business of his convent to the city. " In old
time," he said, " our princes of the line of Ruric were
often monks, and even saints. Now they are all
soldiers ; and nothing is worshipped but what is mili-
tary."
I said perhaps Russia is preparing for her great
mission the deliverance of the Eastern Churches and
224 Return to Petersburg.
the overthrow of the Turkish Empire. It is for the
interest of true Catholicism that the Eastern Churches
should recover themselves, and that their life and
power should tell upon the enslaved and corrupted
Churches of the West.
He went on and said : " The present military
mania is necessarily very unfavourable to the strict
morality and simplicity of early times. Now the
Emperor, instead of wearing a beard and a kaftan, as of
old, is always surrounded by soldiers, and he goes to
the theatre." He said that' "there are some families
living in this neighbourhood to whom the monks some-
times, when invited, go out. They find that they
need to eat more of their fish diet, and that they get
weak in Lent, when they do not eat fish except on
Sabbaths and Sundays. Now the clergy are a caste,
and all the higher classes of this world, not to mention
princes, set their political expediency and worldly
fashions above religion and the Church. A true type
and beau ideal of the due relations of Church and
State was once exhibited in Russia by the Patriarch
Philaret and the Tzar Michael ; when the secular
power was with the son, but honour, reverence, and
the obedience of affection was due to the father, and
was given to him."
CHAPTER XLIL
Conversation with M. Mouravieff.
"l^TEXT day, October 1 [o.s.], I saw M. Mouravieff,
-** ^ and was led to ask him, ' * Could you not make two
or three of your Monasteries into learned Societies, like
those of the Benedictines T M. Mouravieff said, " Much
cannot be done at present. If forced celibacy is the
trouble of the Latin Church, forced marriage is that of
ours. And this is contrary to the spirit of the Canons,
contrary to the directions of St. Paul. It rests merely
on local custom. Nearly all our clergy, black as well
as white, are sons of clerks. So they are a complete
caste. Nobles, merchants, soldiers, and princes are
free to become priests, but they never do. But what
is to be done 1 "We do not live now in the age of the
Councils, when such things could be changed."
Again, he said, " Our monks, with few exceptions,
are all peasants. The ritual offices of the monks of the
Thebaid were imported into Russia entire ; and if they
Q
226 Conversation
were all said, as they ought to be, Matins would often
take five or six hours, Liturgy two, Vespers and the
rest three ; in all, from eleven to thirteen hours, so as
to leave but short intervals for food and rest, and
certainly not much time for study. In actual use they
are somewhat curtailed, and they are further shortened
by being hurried over ; still they occupy a large part of
the day." K.B. Those I heard at the Sergiefsky took
six or seven hours. ''And our monasteries have never
been anything more than Houses of Prayer. Certainly,
it might be well to change somewhat ; mais, gue
voulez-vous ? We must do the best we can, and im-
prove what we have got."
I told him how the monks had advised me to ask
for a cell in the Spiritual Academy. He said, " They
are always occupied; you would see nobody. The
interior of the Academy would not please you ; you would
have fleas, bugs, and other annoyances. The inmates
are not a community, but peasant clergy and sons of
clergy, with all their peculiarities and prejudices ; you
would be a sort of strange animal for them. They
would regard you as a heretic ; and their having an
English deacon there would be a scandal. They have
not your ideas of unity, and would not understand
them."
I said, " It seems they can enter into Protestant
ideas ; why not into Catholic ? One might perhaps do
with M. Mouravieff. 227
something to conciliate them, and to change their dis-
positions towards us."
He answered, " You would not get on among them,
not even though you conformed to all their usages ; and
the Eussian youths are very mischievous and sarcastic,
and they might make you uncomfortable. Why not
go and stay in the Sergiefsky ?" I said, "When I
spoke of that to them, they suggested rather the
Nefsky or the Academy." " Oh, that," he said, " was
only because the Archimandrite was not authorized to
offer you a cell. In the meantime though I don't
think you will find one you may see if you can get
into the house of a white priest." And he recom-
mended me to cultivate the acquaintance of the under-
priest of the Isaac Church, named Stratelatoff. He
said, "It is only because the Archimandrite and some
of the monks at the Sergiefsky are gentlemen, that
they received you so well there. Not only white clergy,
but monks too, anywhere else, would have been far from
cordial."
He said that u in the last century, here, as every-
where else, there was a leaning towards Protestantism.
Peter III. and Catherine II. did much mischief, and
had well-nigh abolished the monasteries ; but now, all
that is past, and there is everywhere a reaction ; and
the monks have nothing to fear. The only thing to be
done now is, to keep things as they are, and to improve
Q 2
228 Conversation with M. Mouravieff.
them. You see, I speak frankly with you. I do not
show you only our good side." I said, " There is
good enough for my purpose ; for my object is chiefly
to help towards the correction of great and manifest
evils in my own communion."
CHAPTER XLIIL
Conversations with M. Mouravieff y M. Skreepitsin,
and the Priest Stratelatoff.
2 [o.s.]. One, p.m., at the Synod, where
I saw M. Mouravieff and M. Skreepitsin. 1 Had
some further conversation with M. Mouravieff. On my
urging on him, as on F r . Brenchininoff, a special prayer
for the Anglican Church, he said, " We know you only
as heretics. You separated from the Latin Church 300
years ago, as the Latins had before that fallen away
from the Greeks. We think even the Latin Church
heretical ; but you are an apostasy from an apostasy ; a
progression from bad to worse." I said, " We never
separated by any synodical act from the communion of
the Latin Churches, nor from that of the Eastern either.
" How ? " he exclaimed, " you were part of the Pope's
patriarchate, and you rebelled against him." I said,
"The Pope our Patriarch ! " " How 1 " he said, " did
he not send Augustine to convert you 1 anyhow the
1 [This gentleman seems to have had a place in Count Prata-
soff's Chancery with M. Mouravieff j elsewhere he is called the
Count's " colleague."]
230 Conversations with M. Mouravieff,
Pope had acquired, and the Church had confirmed to
him, very great power. And did not one of your kings
even make England a fief of the Pope 1 "
He continued, " You had better say nothing to Count
Pratasoff of that desire of yours for a special prayer for
the Anglican Church. It is an idea quite new and
unheard of. 2 Our business is to improve our own
Church, and to keep in view the Raskolniks, not to
scandalize our people by introducing any such novelty.
What would the English and the French Ambassadors
here say to it ? Then, again, there are the Eastern
Patriarchs, who know you only through the Latin
Church, through the Pope. If we had any commu-
nication with your Church, it must be through the
Pope, and the Church of Eome, nor can we recognize
you otherwise. Reconcile yourself to your own
Patriarch first, and then come and talk to us, if you
think you have anything to say to us. And you must
imagine, not only what our Raskolniks and what the
Greeks would say, but what would be said by the Latins,
who are always watching us, and what by the Uniats,
who have been so long in union with Rome."
2 [As before, it need not be meant by this that they positively
rejected the idea of praying for individual heretics, but of praying
for an heretical Church ; for they could not pray for it as a Church
without acknowledging its existence ; whereas Greece and Rome
know Englishmen only as " Lutherans " and " Calvinists," and
ignore the " Church of England."]
M. Skreepitsin and M. Stratelatoff. 231
Being questioned by M. Skreepitsin, I owned without
reserve the difference existing between our rules and
our popular practices, taking to ourselves the verse of
the Psalm, "Our soul is brought low, even to the
dust." He asked, " Are there many in England who
desire a real reformation ? " and he added, " The
Eoman Church is looking up again in England, is it
not ? " I said, " Politically the Irish Papists and the
Protestant Dissenters now have much power."
October 3 [o.s.]. By suggestion of Count
Pratasoff, I wrote to the Director of the Gymnasium,
who was to find a man for me to teach me E.USS
and Slavonic. Also I called on the priest Strate-
latoff, who lives in the same court with M. Malloff,
and who had seen me at the Synod. We conversed in
Latin. Respecting the Sacraments, he said that they
also have the same distinction as I made between the
two principal and the other five. " As to the Pro-
cession" he said, " our doctrine is this, Spiritum
Sanctum a Patre per Filium procedere, and that from
all eternity the Spirit is the proper Spirit of the Son,
not communicated to Him, but immanent in Him as
His own Spirit."
On Sunday the 6th I saw him again. He said, " I
have now read through your 'Introduction,' and I
find it nearly all quite agreeable to our doctrine.
There are, however, one or two points in which I
232 Conversations with M. Mouravieffand others.
perceive a difference, as about the Procession and about
Transubstantiation. "
When I observed that Theophanes (that is, Zoer-
nikav) admits passages in which the Holy Ghost is said
to receive His substance from the Son, which is enough
for us, he asked where were those passages, and he
wished me to point them out. " Our Church," he said,
" allows BLOLJ per Filium, but nothing beyond that." I
replied " that for me is a virtual agreement with us."
(N.B. But it is not enough for that Latin doctrine,
which I then thought I was defending.) He did not
see why I attached importance to the admission or
exclusion of the word accidents, or why I distinguished
the natural or physical substance from the spiritual.
He knew nothing of any Synods 3 in the West having
rejected the Seventh Council, and said that with them
the Pope stood for all the West.
3 [Council of Frankfort, A.D. 794 ?]
CHAPTER XLIV.
Polemical Attack on Mr. Palmer by a Russian
Lady.
/^vCTOBEK 7 [o.s.]. Dined at M. Riumine's, a
>-^ Eussian family. My host, speaking French and
English, used such phrases as made one think of Dr.
Pinkerton and the Bible Society ; but a Russian lady,
who was one of the party, and sister to the Superioress
of an Institute, attacked me with vivacity on the
highest orthodox ground. " I have heard of you," she
said ; " you have received, I understand, an absolute
refusal to your proposal. I have been told you have
brought a letter from your Church ; but that can never
be ! No ! never. Our Church is most tolerant, and
molests none in his own religion. You may belong to
any of these ; but why should you interfere with us 1
We differ from the Catholics only in some very small
points, yet we are quite impartial in our sympathies
and aversions. Notre religion, et notre Eglise, est
si bien consolidee ; si bien consolidee qu'il serait impos-
sible. Impossible ! " she repeated. " No ! " she said,
234 A L ady's polem ical A ttack
" no kind of union will ever be made by us so long as
the world lasts, except on the condition that those who
wish to unite conform to everything, 'jusqu'au plus petit
rite ;' and that, not only while here, but in their own
country also. There are, I know, all sorts of political
schemes, which have no place in religion. You can
see much more clearly than I can explain what would
be all the consequences, if you obtained what you are
seeking. It would be to upset (bouleverser) all Russia,
There are here different ambassadors M. de Barante
and others. What would they say ? No, no : ' des
torrents de sang doivent couler, avant que cela aie lieu,' "
&c., &c. I laughed, and said I had no public mission
whatever ; if I asked to be admitted to communion,
I did so only because I thought it to be my personal
duty. She interrupted me, " To give communion to
you would be to give it to all your church. I have
heard about it all. You have your own church here ;
what do you want with ours ? "
I explained to her, but quite in vain, the doctrine of
the unity of the Catholic Church. I urged that she
could not mean to claim for the Russian or Eastern
Church that it was identical with the whole true
Church. But she disclaimed the desire of any further
unity. She often repeated : " Our Church is most
tolerant ; which English Church do you belong to 1
for there are two here. Is your worship sermon only 1
on Mr. Palmer. 235
or is there prayer and ritual '\ Is your Church only in
Oxford 1 have you a chapel in London ? " She re-
turned to the idea of my having some public mission, or
some political scheme. I told her that my public pro-
posal for intercommunion on Catholic principles would
probably meet with as much opposition in England as
it would in Eussia, for the English are as much dis-
posed as the Russians to measure everything by them-
selves.
She took up the word " Catholic," and said, " We
(Russians and Greeks she meant) are Ca/pholics, but
not Roman Catholics." Here our host turned the con-
versation, by the introduction of religious notions
which were as unpalatable to her as mine. He spoke
of the Sacraments of Baptism and the Holy Eucharist,
and of the Church, in language which manifested a ten-
dency in his own mind to separate the body of religion
from the inward spirit. I said, " You have come in
contact with dangerous ideas." On this, Mdlle N".
sided with me against him. He went to say that all
prayers for the dead are wrapped up in " Thy kingdom
come," and that he recognized all as Christians who
show by their answers that they love Jesus Christ.
He spoke of M. Malloff's sermons as excellent.
Note, that when the Emperor Alexander was at Lay-
bach [1821 ?], the Austrian Slavonian soldiers attending
the Liturgy at his tent-church, and seeing all the same as
236 At M. Riumine's.
in their own worship, and hearing the Church-Slavonic,
from which their vernacular Slavonic differs less than
does the Russ, exclaimed publicly, according to Sir
James Wylie, " This is our Emperor." At which the
Emperor Alexander was much annoyed ; and he and
the Austrian ministers had some difficulty in prevent-
ing a still greater excitement. And it appears that
any Russian Emperor might have them all with him
20,000,000 of Slavonians Sir James says, (besides
those which he has already), if he were to proclaim
himself Emperor of the Slavs. There are fine roads
within the Austrian territory which end suddenly
before they reach the frontier, and all communication
is strictly interdicted. It is even felony to possess a
Russian book(?). So Austria has another source of
weakness besides the Magyars of Hungary.
CHAPTER XLV.
Second Disciission with the A rchpriest.
/^vCTOBEK 10 [O.B.]. Went with Mr. Blackmore
^^ to see the Archpriest Kutnevich ; the conver-
sation was all about the Procession and Transubstan-
tiation. I was content with those passages of the
Fathers on the former doctrine, which Theophanes
Procopovich (or rather Zoernikav) himself admits,
without needing the words " Filioque," or " Pro-
cedere." For he admits passages in which the Holy
Ghost is said to be from eternity, not only consub-
stantial with the Son, but proprius ejus naturaliter, in
eoque inhaerens, ut ipse in Patre, and to proceed 81
avrov, per eum substantialiter, and to receive His
substance from the Son ; only he would distinguish
between receiving eternally the substance of the Son,
and receiving it from the Son by an act of His
Person, which distinction may be admitted. (Here
I unintentionally yield all to the Greeks.) The
Archpriest would not admit that the Holy Ghost was
238 Second Discussion
stated to have received His substance from the Son, nor
would he admit any such distinction between the Sub-
stance and the Personality. (Here he unintentionally
reasons on the side of the Latins. 1 )
He denied the priority of the Son in relative order,
on which I insisted ; and though he seemed to under-
stand the argument, he said it all fell to the ground
because there is neither priority or posteriority in eter-
nity, but the notion of time did not come into the
question, any more than into the argument of the
ancient Fathers for the Son's co-eternity With the
Father, derived from the sun and his rays.
I had marked various passages of the Fathers,
Athanasius, Gregory Nyssen, Cyril of Jerusalem, Epi-
phanius, &c. ; but the Greeks have their own way of
reading them, and the Archpriest insisted upon the
1 [Mr. Palmer, if I understood him rightly, was in hopes that
by the distinction of Substance and Person the antagonism
between the Catholic Church and the Greeks might be destroyed,
the Catholics maintaining the Procession, not according to
person but according to substance, and the Greeks allowing it
according to substance, though not according to person. But
Petavius says, " Facile concesserunt Grseci Spiritum Sanctum
ex [Patris et Filii] esse substantia, dummodo non ut Filius ex
Patris Persona, sic ex Patris et [Filii] persona Spiritus esse
dicatur. Veruni . . ridiculum est Spiritum Sanctum ex Filio
esse at ex Filii substantia confitentem negare ex Filii esse per-
sona, quia Filius nihil aliud est nisi Persona Filii." De Trin.
vii. 15 fin.]
with the Archpriest. 239
authority of Scripture and the Councils, as a bar to all
such speculative inferences and additions made by man
(which is true, when individuals are in question, but
not when used to limit the action of the church). In
vain I repeated that the Greek Fathers, without the
Latin, were enough for me ; he seemed to blame and
refuse all, or be resolved to make them bend, Eomano
potius quam Grseco more, to the sense of the modern
Greeks, just as if what I brought from them were
the irreverent and innovating speculation of my own
thoughts.
As to Transubstantiation, he found fault with my
denial of it as held by them, especially with my saying
that the Bread became Christ's " spiritual body," and
that it was His Body "spiritually." I referred to
St. Ambrose as my authority. He replied, " If St.
Ambrose said so, he was only one man, but Christ's
own words are stronger than all the evidence in the
world. How else can it be 1 " I said St. Ambrose shall
answer that : his words are : " As the creature that is
fed is changed by baptism, so is his food changed."
Presently the Archpriest allowed that the substance
was not destroyed but changed, as common food is
changed into our flesh. "Therefore," he said, "Kome
has no need to suppose any such abolition," z and he said,
(apropos of a point w^hich I went on to argue,) " The
* [Vid. infr. p. 281, note.]
240 Second Discussion with the Archpriest.
accidents or appearances are miraculously retained." I
said I could show him my doctrine in many Fathers,
Latin and Greek ; he said, " I do not believe it, and
if you can, I will say that they are wrong." I said,
" We both professed to follow the unanimity of the
Fathers. He answered, "Yes, their unanimity; but
you might see in our Catechism what St. John Damas-
cene says on this subject, and he wrote too at about the
same time with that of Eatram or Bertram whose trea-
tise you have lent me, but I have not had time to
read it."
At parting the Archpriest thanked me for having
made him acquainted with our "Pastor." I stopped
my ears, at which they both laughed, and he corrected
himself, and said "Presbyter."
CHAPTER XLVL
Conversation with the Priest, Pafsky.
11 [O.B.]. Went with Mr. Law's
card to call on M. Pafsky, Protopope of the
Church of the Tauride palace. He was preceptor to the
Grand Duke Alexander, and was personally liked, but
he was displaced through the Metropolitan Seraphim
on account of his liberal opinions. He has published a
book on the Eussian language, said to be the best of its
kind. He has also translated into Russ for the
S.P.C.K. the English Prayer-book, in which, following
the French authorized edition, he has everywhere
rendered the word Priest by Pastor. In the Creed, for
" Catholic " he substitutes " Universelle." He reads
French, but does not speak it.
On my speaking of the XVIII. Articles of Bethlehem,
he at once said, " They have made some alterations in
them." About the Orthodox Confession he observed
that the word Transubstantiation had been borrowed
from the Latins : that Peter Mogila had studied at
242 Conversation
Paris, and was as good as under the orders of the Pope
when he wrote. I said, "He seems to me to have
been zealously orthodox except where he suspected no
danger." He replied, " Ah ! ah ! the whole of that
church of Little Russia was in contact with the Latins
and the Uniats, and nothing derived from it could be
free from suspicion. The Russian Church had always
held aloof from such novelties, but the word Tran-
substantiation has now at last been admitted by Philaret
in his Catechism, and so stamped by the Synod with
the authority of the Church. Still we are not bound
to the (Roman) sense." I said, " Philaret's Catechism is
only a modern version of the ' Orthodox Confession ;'
and I do not see how any one can deny the authority
of the Orthodox Confession, seeing that if it was
corrected and approved first by a Synod held at Jassy
in 1642, 1 in presence of the Patriarchal Exarch,
and then by the four Patriarchs themselves, and
it was originally drawn up in Russia and for Russia."
"Not for our Russia (i.e. not for Muscovy)," he
said. "And we were far from admitting whatever
1 [" In the Synod of Jassy, held under Parthenius, Patriarch
of Constantinople, the Orthodox Confession drawn up under the
direction of Peter Mogila in Little Russia and revised and
altered hy Malesius Syringa at Constantinople, was examined
and approved." Blackmore's Russian Church, p. 396. It
received the approbation of the four Patriarchs, ibid., p. 395.
Mogila was made Metropolitan of Kieff in 1632.]
with M. Pafsky. 243
came from Kieff. On the contrary, we were always
jealous of all that came from thence. And as for the
Greeks, they were quite capable of being led into a
blunder." I said, "The XVIII. Articles in the Greek
certainly contain one absurd blunder, that about the
Canon of Scripture, which the Russian Synod has
corrected." "Yes, yes," he said, and laughed heartily.
He said, " The question of Transubstantiation has never
yet been closely examined among us." He held at the
same time that the bread is changed into the real body
of Christ. Presently he showed that on the subject of
the Church his ideas were by no means orthodox ; for
besides calling the Popish Churches, and societies
indiscriminately, the Catholics and "the Catholic
Church," which he does in common with everybody
else here, he spoke of the Lutherans, the Anglicans, and
the " Catholics," as all alike agreeing in fundamentals
with the Greeks, as if opinions were Churches, and as
if all these Confessions were equally parts of the true
Church. I said, " The Lutherans none of them believe
the change of the bread and wine in the Eucharist ;
they reject confirmation, which St. Paul calls an element
of Christianity, part of the foundation, and they are
rarely free from heresy respecting both the two great
sacraments." He said, "They believe all the Creed."
"They do not receive all the words," I answered;
"they have changed the word 'Catholic' and sub-
B 2
244 Conversation
stituted * universal' or ' Christian.' Or, even if they re-
ceive all the words, it is in a sense of their own, and that
heretical." "Heretical?" he said, and laughed; "but
they think it right : they receive the same Creed as we
do, only they understand it differently." Answer.
" But the truth lies not in opinion, and the authority is
with the bishops, who also have the certainty arising
from Christ's promise." He objected, "But you can
no more pretend to that Apostolical authority than can
the Lutherans, you have not the Apostolical succession
of bishops." I said, "If I thought that, I would not
remain a member of the Church of England. But the
Lutherans, instead of protesting as against an unjust
excommunication, declared that they had come out of
Babylon, and founded new and human Churches out of
the Bible." " Well," he said, " it was in a manner
Babylon, so enormous were the corruptions." " Be it
so, if you please," I said ; " but at any rate the rabble of
the Protestant sects is more Babylon than Babylon
itself." He laughed. I continued, "The very names
they give to their new clergy show them to be no
church." He said, "Pastor and Priest are all one;
their Pastors or Priests were made by others, and they
are ordained by imposition of hands, and hand down what
they have received." I said, "Even if they had come
originally from priests, those priests who first ordained
pastors did not hand down any gift that they had received,
with M. Pafsky. 245
for they had received no power to ordain ; nor, if they
had, did they ever profess to exercise it. If I laid
hands on your servant here, professing to make him a
preacher of my opinions, would that make him a deacon ?
to say nothing of the priesthood, and of the episcopate ? "
He laughed, and said, " No, certainly, it would not."
" I therefore, at least, you admit, cannot hand down any-
thing that I have received. And as for the Calvinists,
Calvin was not even a deacon." He said, "At all
events you Anglicans are in the same case with them,
since you are equally excommunicated by the Pope."
Answer. " A quarrel between Apostolical Churches, as
that of the Easterns and the Westerns, and that of the
English bishops against the Continental Latins, does
not prove the nullity of either side, even though they
anathematize and invade one another. It is different
for individuals who rebel against the whole Apostolical
Episcopate." He had by him our Prayer-book in
French. 2 He confessed that the question of the
visible Church is one with which they occupy them-
selves very little. "There is just the same fixed
character," he said, "in our Communion, and the same
2 [Mr. Palmer repeats, " as published by authority for the
Channel Islands. la this authorized translation used in the
Churches, the word ' Catholic ' In the Creed is replaced by
the word ' universelle ; ' and the word ' Priest ' is uniformly
translated ' Ministre.' "]
246 Conversation with M. Pafsky.
complete separation from all others as there is in the
Roman. Nor can we admit any one to communion
unless he be reconciled to us as to another Church and
religion."
Mr. Law, on hearing that I had seen M. Pafsky,
asked, " Well, you found him too Protestant for you \ "
I said, "Yes, I found him heterodox enough." "I
thought you would," he replied ; " hut I can tell you,
for all that, that he is a very excellent man and much
liked and respected; and he certainly is a man of
superior understanding and requirements."
CHAPTER XLVII.
Conversation with the Priest Sidonsky.
Q1UKDAY, October 13th [o.s.]. Went with my
*~* teacher of Slavonic to see the priest Sidonsky,
protopope of the Kazan Sobor, and Professor of Philo-
sophy, who is well acquainted with German literature,
but ill-looked upon, my master says, by the heads of
the clergy, as mixing human philosophy with religion.
We conversed in Latin. He said that he did not study
German with any idea of adopting German doctrines.
On my saying, " We think that moral philosophy ought
to be a handmaid to religion and to the Church " he
asked, " What philosophy do you follow? as that of
Leibnitz, Des Cartes," &c. 1 I said, " We do not much
like such modern and foreign writers. We read Aris-
totle and Plato and certain writings of our own divines
to connect them with orthodox theology. The Ger-
mans are intellectual and laborious, but, owing to their
unhappy state, all their books are infected with heresy.
So it has been ever since they have made that wretched
248 Conversation
boast of having come out of Babylon." He seemed to
assent. But when we spoke of the definition of the
one visible Church of the Creed, though he saw and
admitted that there was an inconsistency in their
manner of speaking with regard to it, he yet said, " We
have no need to examine or to settle that question ; and
we never think about it. Our clergy not having
acquired worldly power and pride, nor yielded to those
corruptions which the clergy in the West yielded to,
we have never felt any need of examining the question
as regards the West." I said, "If it were not for the
civil power which now hinders, but to which it is not
safe to trust, you would both see internal divisions
among yourselves multiply and spread, and, besides
that, you would be unable to resist the force even of
the pseudo-Catholicism of Rome. If you are a part
only, where is the whole ? Show us that Mother which
we confess in the Creed, and to whom obedience from
you and from us alike is due. There cannot be a part
without a whole. There is one Communion claiming
distinctly to be the whole, and in point of extent and
numbers having better claim than any other, which is
named the Catholic Church by your own lips, and by
those of all her other enemies, and she boldly says that
you belong to her ; that you are a separated part, a
dislocated limb, a rebellious child, a sheep that has
strayed. Does not your conduct and language justify
with M. Sidonsky. 249
her ? You admit that you are only a part ; she says
that she is the whole. You seem to confess it; for
you call her Communion ' the Catholic Church/ and you
can never bring yourselves to say distinctly what is that
whole of which you are a part. Does not this look as
if you were indeed what she says you are 1 You may say
that you call yourselves Caplwlics and the Latins only
Catholics. We too make sometimes a similar defence
of ourselves, viz. ' They are only Koman Catholics, but
we are the real Catholics.' .But in spite of all such
excuses there is a real weight in popular language."
"But suppose you take the other line, and assert,
according to the esoteric doctrines of your Church
books and formularies, that your Capholic Eastern
Church is 'the whole Ecumenical Church, and that
Catholicism is all Eastern by origin, as Rome says it is
all Roman by obedience, still are you not strange people
to pretend to be the whole Catholic Church 1 There
are some millions of Lutherans and Calvinists subjects
of the Russian Empire, whom, you ought to try to
convert to the true faith and Church ; then, there are
all the Latins, two-thirds of the Christian world ; and,
not only have you shown no zeal or power to correct
and convert them, but you have been actually following
and imitating them, seeking learning and theology in
their schools, adopting their scholastic novelties, even
holding Synods and drawing up expositions of doctrine
250 Conversation
at their bidding and after their instructions. But let
that pass ; let us say nothing of the enormous impro-
bability of the supposition that half of the Church has
fallen away as a body, and, since its defection has gone
on increasing in spiritual power and extent in a greater
degree than the orthodox j consider this, that in this
one city and diocese you have had a colony of English
(they tell me), 2000 or 3000, since the capital was
transferred here. Now what have you done in 130
years for their souls more than if they were a herd of
swine 1 This is the zeal and charity of the One, Holy,
Catholic, Apostolic Church ! "
He said, " Our church has always shown great
moderation and tolerance, and" (as M. Pafsky also
boasted) "has been careful not to condemn others."
I said, " such moderation is cruel to others, and suicidal
towards herself." He said, " A certain kind of zeal for
religion has caused the spilling of much blood." I
replied, " Such zeal as causes fighting and blood-
shed, is carnal and satanical; the right zeal would
rather cause the pouring forth of many prayers and
tears." He said, " I must allow that there has been a
culpable negligence ; but nothing has forced us hitherto
to consider the question of the definition of the Visible
Church : whenever circumstances require it, it will no
doubt be examined." I said, " The civil government
is a very insecure bond of unity, as we are now learning
with M. Sidonsky. 251
by experience in England. Whenever you come to
have a liberalizing emperor, with ministers like our Lord
John Russell and Lord Melbourne, instead of Pratasoffs
and Mouravieffs, to let loose the Raskolniks and the
" Catoliks " to vex and attack your Church, then you
too will no doubt discover that it would have been
better, instead of sheltering yourselves behind the most
autocratic Emperor, to have tried to think and speak
and act like true Catholics, not only, by recitation of the
Creed, confessing with your lips the unity of the Church,
but believing it in your hearts, and manifesting that
belief in words and deeds."
CHAPTER XLVIII.
Dinner at Admiral Rikard's.
r I 1 HE same day I dined with Admiral Rikard, whose
-^ sister is a Roman Catholic. His wife said that
they have no idea of there , being any discrepancy or
opposition between the Bible and the Church. The
Admiral said, " Prince Alexander Galitsin * is the first
man of all with the Emperor, and he takes care of the
Imperial family when the Emperor is absent. It is
true that he was prevented by the Archimandrite
Photius from favouring and introducing missionaries,
but certainly (whatever you may have heard) he never
was on the point of making any union with Rome.
He has a magnificent private chapel, and his mode of
receiving his friends is to invite them to attend the
service there, and then if they like, they can stay and
converse with him for a short time afterwards. He
lives very retired, and gives no parties." The Admiral
said that when he was at Rome the Pope (Gregory XVI.)
1 [Vid. supra., p. 138 ; infra, p. 258.]
At A dmiral Rikard's. 253
would not talk French to him for fear of making mis-
takes, but he sent him one of their great palms, blessed
on Palm Sunday, and at parting the Pope said to him,
" Bicommando a lei i miei Cattolici," and when the
Admiral seemed not to understand, he repeated with
emotion the same words, " Ricommando a lei i miei
Cattolici." Afterwards the Admiral (who had thought,
or said that the " Catholiques " no more needed pro-
tection than the other confessions, all being equally
tolerated) perceived clearly enough what the Pope had
been thinking of, when the Uniats were reconciled to
the Russian Church (in 1839). The Admiral spoke
with horror and wonder of the irreligion of the
French.
CHAPTER XLIX.
The Emperor inquires after Mr. Palmer.
/^vCTOBER 16th [o.s.]. A Russian gentleman
^-^ called on me and told me that the wife of the
present Marechal de la Noblesse at Petersburg, " having
heard much of me from the Emperor," wished to see
me. He took me the same morning to call on her. In
the course of conversation, she asked me whether I
should like to have an interview with the Emperor, as
perhaps it might be possible for her to obtain one for
me. I said that if any good could come of it, I should
be glad, but I thought I had no sufficient reason for
desiring it. She said, " Who can tell ? " I said I had
no sort of public mission, nor authority, that my own
private object needed no such personal presentation to
the Emperor, and that I had good reason to be on my
guard against giving any false impression, as some
persons in England (to say nothing of the newspapers)
were already disposed to regard me as undertaking,
The Emperor inquires after Mr. Palmer. 255
out of my own private presumption, something like a
public mission.
I had reason afterwards to feel satisfied that I had so
answered, for Mr. Law, after giving a lesson in English
to the Grand Duchess Alexandra, was asked by her
whether he knew me, for " Papa told me yesterday
that I had been sent by the University of Oxford to
ascertain what possibility there might be of bringing
about a union of the Churches."
Mr. Biumine came and told me that his wife, being
the evening before with Mde. Potemkin, had given as
a reason for his not coming, that he had an English
deacon with him, on which Mde. Potemkin said that she
wished to see me ; so he took me with him, and pre-
sented me to her, when she said that she had heard of
me from the Emperor, who told her that I had come
from Oxford to study the Eussian Church, and that the
Ober-Prokuror, Count Pratasoff, had spoken favourably
of me.
About this same time Mr. Law told me that, as he
was reading with the Grand Duchess Alexandra the
reign of Queen Elizabeth, she suddenly exclaimed,
" What a wicked old woman she was ! How I hate
her ! " And then she asked him whether he knew me,
and she continued, " He is sent by the University of
Oxford to try to make union with our Church." Mr.
Law said that was a mistake, but she insisted upon
256 The Emperor inquires after Mr. Palmer.
it. Mr. Law explained to her the distinction between
the University and the separate Colleges at Oxford,
and told her that what I had really brought was a
letter of recommendation from the President of my
College. But to return.
CHAPTER L.
Interview with Princess Potemkin and Prince
Galitsin.
"TV /TADAME POTEMKIN made me explain my
object, asking what mission or approbation of
superiors I had, &c., and among other questions she
asked whether we had any ecclesiastical dress, and had
I brought mine with me ? and she told me to come
often to their house, and to come in my dress ; they
had a church, and I could go to the services in it when
I did not go elsewhere. She seemed to understand at
once what I meant by asking to be admitted to Com-
munion, so as to disclaim any voluntary separation.
She misused the word Catholic like all the rest. She
said she had once been under the influence of Evan-
gelical Protestantism, and had still some tenderness
towards it ; but she sees now that their use of words
is not always correct, and adheres to Orthodoxy. In
reply to some remarks on the general indifference and
acquiescence in separation, she observed, " That is true,
258 Interview with Princess Potemkin
the Catholics have much more zeal, and we are deficient
in that respect." She said, " Your bishops live quite like
gentlemen and men of the world ; but though rich,
they have not that spiritual character which ours have,
nor the veneration attaching to it ; and for this reason
I have supposed that they must be a new creation of
Protestantism."
While we were talking, Prince Galitsin l (the same
that had been minister under the Emperor Alexander)
came in. Mde. Potemkin was saying that the con-
fession of all sins, venial and mortal alike, was required,
but he cut short that discussion by observing that
anciently matters of discipline varied, and Churches
required from one another only agreement in essen-
tials : " but now they are so fixed, each in its separate
customs, that neither the Catholics nor we, nor the
Anglicans I think, will yield a jot." Mde. Potemkin
on my persisting in speaking only of the " Papists " or
" Romanists " in England, objected, " But you do not
deny the Churches on the Continent 1 " " Certainly not,"
I said. She said, " I, like you, would be most willing to
communicate with the Catholics in those Churches, but I
know that they would insist upon impossible conditions."
The Prince had heard that Catholicism is increasing
rapidly in England, and that even the most prejudiced
Protestants are changing and favouring Catholicism.
1 [ Vide supr., pp. 138, 207.]
and Prince Galitsin. 259
"I fear," he repeated, "that existing divisions are now
so fixed that the only possible unity of the Church now
is the inner unity of Christian feeling, &c., &c. Rome
will never recognize the Anglican Church, except on
terms of absolute submission. All depends on the
political calculations of the court of Rome rather than
on any force of truth or of Christian feeling : and the
same may be said of the Greek Church too." Mde.
Potemkin told him that I did not seek to effect any
change, but, being convinced that the faith is one, and
that my Church recognizes theirs, and that so we must
be really agreed in all essentials, I sought communion
without either changing my own or seeking to change
their Church in other secondary things : and she
added, " On con9oit facilement que les choses devraient
etre ainsi, et qu'elles en etaient ainsi au commence-
ment." The Prince said, " No doubt it must be diffi-
cult to renounce the Church in which one has been
baptized and bred up," &c., &c. Also he told the
following story, from what source I know not.
When Napoleon had the Pope with him, the Pope
besought him to give up the Gallican Liberties.
Napoleon referred him to the bishops. The Pope said
it was of no use to talk to them, and produced an old
discoloured paper on which was a retraction of those
same liberties obtained from Louis XIV. on his death-
bed. Napoleon asked him why nothing had ever been
s 2
260 Interview with Princess Potemkin
heard of this, nor any use made of it \ The Pope
answered that it would not have been prudent in him
to attack the Gallican Church ; that might have caused
a schism; but that the paper had been signed and
given for the quieting of the king's conscience, and if
he, Napoleon, would sign such another, he would keep
that likewise, and make no untimely or inconvenient
use of it. Napoleon replied, " C'est une betise." 2 The
Prince supposed that all the Gallican Liberties are now
also in full force, and that the king nominates simply
the bishops, the Pope only confirming them.
We talked about the definition of the visible Church,
and of the word Catholic, which is in a manner sacra-
mental ; of the influence of De Maistre's writings, and
of his attempt to give the Eastern Orthodox Church a
new nickname, calling it " TEglise Photienne," or " la
secte Photienne." The Prince said, "Ah ! yes, he was
a very bigoted Papist."
8 [This story seems to have risen out of an inaccurate version
of what is told us by Comte de Maistre. " Louis XIV. ecrivit
au Pape, Innocent XII., le 14 Septembre, 1693 . . . ' J'ai donne
les ordres necessaires afin que les affaires contenues dans mon
edit du 2 Mars, 1682, & quoi les conjectures d'alors m'avaieut
oblige, n'eussent point de suite.' ... La piece demeura cache'e
pendant plusieurs annees. Elle ne fut publique en Italic qu'en
Tan 1732, et ne fut connue, ou plut6t apergue en France que
. settlement en 1712. . . . Louis XIV. avait bien accorde
quelque chose & sa conscience et aux prieres d'un Pape mourant
(Alexandre VIII. J." (Euvres, t. 4, pp. 162-163.]
and Prince Galitsin. 261
They were both much in favour of frequent com-
munion.. They had both spoken of Mr. Law, the
English chaplain, having no Mass or Liturgy, no Con-
secration. Mde. Potemkin said, "But you cannot
think of such a union as should oblige our clergy to
give the sacraments to all the English here who might
choose to ask for them, when in general they are so
ignorant and heterodox ?" " By no means," I replied ;
"I know well that my countrymen have been
thoroughly Protestantized." A very frequent question,
and one they now asked me, is, whether we ask our
priests and bishops for their blessing, and in what form
they give it. Prince Galitsin shook hands with me,
and hoped God would give me success in what I
desired.
As we were coming away, M. Eiumine said, " These
two persons, Mde. Potemkin and Prince Gralitsin are
both very devout, and are always ready to do good,
and to represent any case of distress, &c., to the Emperor
or Empress, whose chief confidants they appear to be.
The princess was born a Galitsin ; a nephew whom she
has adopted lives within her house with his preceptor.
M. Potemkin, is Marshal of the nobility of Petersburg.
Their house is in the Millionnaia.
M. Biumine told me that Mde. de P. once, when
she was a girl, was told by a "Catholic" priest,
the Catholic Church is the only way of salvation,
262 Princess Potemkin.
and that to resist the desire she might feel to belong
to it might be to sin against the Holy Ghost. The
thought and the desire to become a Catholic thrilled
through her, and she felt this unsettling desire for some
time. She was referred to some of the Greek clergy
for an answer, and they rather increased than diminished
her anxiety by bidding her consider the distress or dis-
pleasure of her parents and friends, the impropriety of
deserting her own religion, &c. She was ultimately
brought out of this state by a " Ministre Methodiste,"
who, on her telling him of her misgivings, exclaimed,
" Quel manque de foi ! " and explained to her the
Catechism of Spiritual religion, of the natural state of
the soul, of justification by free grace, of the need of a
Saviour, of assurance in union of the soul with Him, &c.,
&c. Which, she said, was all quite new, and like a
ray of light. So she remained three or four years in
Paris, full of joy, so that they told her that she looked
as if she had found the Christ, or knew that she was
saved. She said she liked much some English books,
such as Doddridge and Baxter ; but her confessor would
not let her read them, or correspond with that " Metho-
diste." She still keeps his letters, but confesses there is,
a good deal of pride in those writers, " and even," she
said, " of heresy, in saying that those who are once in a
state of grace can never fall away." But the English
books have a most attractive fervour.
CHAPTER LI.
Third Discussion with the A rchpriest.
/^VCTOBEK 17th [o.s.]. With the Archpriest from
^^ 10.30 a.m. to 4 p.m. He has now read Ber-
tram's book on the Eucharist, but cannot at all accept
it, though there are some good things in it. " Spiritual-
iter" might be said, but " spirituale corpus" by no
means, because then our Lord would have two bodies.
He interpreted away both the passages from St. Augus-
tine and St. Chrysostom, and all the rest I read from
Bishop Cosin. He declaimed against scholastic subtle-
ties, but thus far, (i.e. in the use of substance and
accidents), he followed Kome, as a matter of common
sense, though he could not follow her entirely and
admit the destruction l of the natural substance and the
adduction of Christ's Body.
While admitting, after some discussion, the distinction
between essentials and non-essentials, he by no means
admitted that it was a duty to communicate with all
Churches which agree in essentials. The discussion
1 [Ficfcp. 281, note.]
264 Third Discussion
ran up into the question, whether, in consequence of
the Western Church having fallen away into heresy,
the Eastern is now the whole Catholic or Ecumenical
Church. I said, " If you would not pretend to be the
whole Church, and claim the unreserved obedience due
only to the whole Church, while with your own lips
you refute your own assumption, and proclaim your
Church to be only the Eastern, and call the Western
half by the name ' Catholic,' if you would not
do this, nor confound non-essentials with essentials,
you might and would obtain great influence with
us."
After expostulating against their suicidal inconsis-
tency, I spoke of the Papists, and continued, " As for
charity and zeal, only compare the heroic or angelic
charity and zeal with which their missionaries labour to
support and extend what may well seem, in default of
any other claim, to be the only dear definition of visible
Catholic unity, with the miserable inaction both of the
Greek and of the English Churches. I know that the
Koman unity is a pseudo-Catholicism; but all those
beautiful and high and holy feelings which belong to
the true unity are now called out in its behalf, because
the true Catholicism is nowhere else known or seen."
He said, " It ought to be sufficiently known, for the
claim of the Eastern Church to be the whole Catholic
Church, and her call upon all other Churches and sects
with the Archpriest. 265
to come to her as such, has been repeatedly published
by her writers."
" But," I said, " you do nothing worthy of that claim.
Would a colony of 3000 English heretics have remained
one, two, or three hundred years in France or in
Italy, in Paris or in Rome, as they have here, without,
any one of them (so far as I know) having ever been
so much as spoken to with a view to his conversion 1
Pretty work the Jesuits would make among your ex-
clusively Capholic-Orthodox Oriental Churches, if only
they were let loose upon you, unhindered by the secular
power ! Do you think they would not convert any of
your women and youths ; and grown men, and priests
and monks too, if there were perfect liberty, such as
now exists in England and in America 1 " He replied :
" Their zeal is bad; such zeal is always a sign of error.
Also our Russian history shows that we can both main-
tain ourselves and convert others. For we have in fact
converted many peoples, and we have withstood Rome
in a terrible and often bloody conflict during so many
centuries."
Other subjects followed. In the course of this long-
conversation, the Archpriest said : " It must be confessed
that according to what I have heard from you and have
seen in your Dissertation, there is but a very slight
difference between the Anglican and the Eastern
Churches ; and it is a great pity that you have adopted
266 Third Discussion with the Archpriest.
those Lutheran errors of rejecting the Invocation of the
Saints and the Veneration of the Images and of Relics.
The Communion of Saints is an article of the Creed,
and you could have no good reason for rejecting the
festivals of the Saints." "Which " I said, " we have
not done ; nor do we deny their intercession." " How
then do you celebrate their festivals, if you do not
invoke them ? " He seemed to think and to assert that
both the Invocation of the Saints and the Use and
Veneration of Images had been in the Church from the
beginning, and the invocations in the offices of the
Church, observing that they are contained in the
Liturgy of St. James. Of the images he said : " Your
Church had no right to suppress what the whole Church
had received. The Pope in accepting the Second
Nicene Council represented the whole West ; and if
any bishops at that time did not accept it, they were in
error, like the Arians, and you, in pleading their rebel-
lious or heretical refractoriness, do so only to defend
your own present prejudice which, like the other about
the Invocation of the Saints, you have borrowed from
the Lutherans."
CHAPTER LI I.
Discussion continued'
"I" SAID, " If we are in error, at least the one true
* Church would send missionaries to convert us from
our heresies, and to teach us all that is good." He
objected, " But the English Government would* not
allow that." I answered, " We have no Government
which can prevent it ; we govern ourselves ; nay, the
tail governs the head. And, as the sovereign people
is divided on the subject of religion, we have estab-
lished an unlimited freedom of opinion and of worship."
"What?" he said, "may a man profess atheism?"
" Yes," I replied, " and even proclaim it publicly." He
seemed much astonished. " But," he resumed, " we
could do no good ; we should only produce endless and
useless logomachies." "By no means," I said; "all
parties in England are now leagued against us; you
might easily correct our errors by reasonable argument
and proof, and we might perhaps bring you to a truer
notion both of the unity of the Visible Church and of
268 Discussion continued.
the truth on some secondary points." " You are always
talking," he answered, " of reasonable proof, but there
can be no union, unless your Church were to conform
in all things to ours, which alone is the Catholic Church."
I replied, " The promise of God is not to any part of
the Church, as such, but to the whole." " And we are
the whole," he said. However, he smiled, and seemed
much surprised at my challenging them to send a mis-
sion to convert us.
He said, " Though we are unbending concerning the
Eastern Church, which we believe to be altogether
right, while all others have fallen away, still we are not
unreasonable towards those other erring Churches and
Societies, but think that, wherever there is true baptism
in the name of the Trinity, there may by Grod's grace
be good Christians, though the Society itself may be
heretical. Some societies may be more heretical, some
less. Rome and the Latin Church has all (Chris-
tianity), only deformed by one or two heresies. The
Lutherans have less : they have not the Sacrament of
the Holy Chrism ; but still they have Baptism, and
some notion of the Sacraments. The Calvinists have
still less. Christ is the centre of all ; for belief in Him
and love of Him is all in all by which the soul regene-
rated in baptism grows in life, and attains a more and
more perfect state, or repairs by penitence what it may
have lost by sin. So if there are, as there have been
Discussion continued. 269
many, who, under difficulty and disadvantage, having
been regenerated in baptism, have cultivated this inner
life, not dwelling wilfully or maliciously on the errors
of their society, nor making them their own, such men
are Christians indeed, and we may cultivate a fraternal
charity with them in consciousness of our inner invisible
unity ; though we must each remain outwardly sepa-
rated ; we, because we cannot give up even the non-
essential perfections of the true Visible Church, they
because, from whatever cause, they cannot see the
necessity of submitting to and being outwardly
reconciled to the true, that is to the Eastern
Church."
I said, " With a certain economy, and in a transcen-
dental sense, such a view of the Church may be true
enough ; but it is a dangerous doctrine to popularize,
as it may lead those who are in error to underrate the
importance of Orthodoxy and of conformity to the
whole will of God, and to encourage liberalism and
indifference to religious truth, under the name of Charity,
within the Church herself." "How so?" he asked.
" When it is evident that Churches and societies excom-
municated by the Orthodox Church have erred in such
various degrees, and that so many men have attained in
them so high a degree of divine grace, when the grace
of the Holy Spirit has so shone iii their lives and deeds
and writings ; how can we do otherwise than acknow-
2/o Discussion continued.
ledge them for Christians I 1 For my part I cannot think
of such men as Thomas a Kempis among the Latins, or
Arendt among the Lutherans, in whose writings I find
the love of Christ and a glowing piety, as heretics to
be consigned to perdition. I shrink from the very
notion of a man in the Church, perhaps barely, coldly,
intellectually orthodox, judging such Christians, whose
regeneration and spiritual life is so evident."
I said, " Amabilis sane sententia, sed perniciosissima
doctrina. It is only an overpowering sense of the falsity
of your definition of the true Church that forces you to
this. But there are not in general, that is, (if we set
aside the Latins) very high, or striking, or numerous
examples of sanctity in Churches really heretical."
He said, " The fact is that some err more, some less,
and the grace of God seems to work in all according to
that truth which they have retained, and according to
the dispositions of each individual to seek and love
God. It seems to me like a great sphere revolving
round the sun. All the different Churches and sects
are attracted to the same centre and revolve round the
same centre, but at different distances, that Church
which is simply True, Orthodox, and Capholic, that is,
the Eastern, being the nearest, and being joined to it by
a more close and legitimate connexion : but of the rest
1 [The Archpriest must be understood to be maintaining what
Catholics hold about " invincible ignorance."]
Disctission continued. 271
some are farther off, some nearer, without there being
any distinct separation or difference in kind. And since
it is not that formal Orthodoxy of dogmatic opinion or
of rite distinguishing the Orthodox Church from all
others, but that principle of faith and love, that attrac-
tion to its centre, common to it with all the rest, which
constitutes essential Christianity, hence, though it can
never fraternize outwardly with any of them, yet in-
wardly there is no definite line of demarcation, but
some who are without the pale may be better Christians
than many of those who are within ; the only difference
being that they attain eminent sanctity with a certain
herculean labour, and in spite of great obstacles, while
in the true Church they have great facilities."
I said, "That this principle could scarcely stop where
he seemed to make it stop ; but it must go on to the ex-
treme boundaries of a merely nominal Christianity, and
thence on to Judaism, and to all other religions or even
states without known religion, among the heathen."
He said, " I resume the distinction of Baptism."
CHAPTER LIII.
Conversations with diverse Priests and Laymen.
T. 18 [o.s.]. Saw the Protopope Sidonsky, who
said that he quite agreed with me that Churches
ought to require from one another, in order to intercom-
munion, nothing beyond agreement in essentials, and
then should correct faults in each other, e.g. by confer-
ences, Synods, &c. He asked with some curiosity, why
I made such a point of visible unity, seeing that the
invisible ideal unity is intelligible to the educated,
while in all confessions the masses believe without
doubt, I said, " Yes, but truth is of the utmost
moment." He said, " I do not see any great scandal or
harm in the existing divisions, and unity depends now
more on political considerations and on civil govern-
ment than on anything else."
Oct. 19 [o.s.]. Saw the Protopope Pafsky. He
said, " Koutnevich is pleased with his conversations
with you. He does not see any difference worth men-
tioning between the doctrine of your Dissertation and
Conversations with diverse Priests & Lay men. 273
that of our own Church. But I should like to know
how far the English agree with you, and you with the
doctrines of your Church." I replied, " I believe I do ;
but, as to popular opinion, that is quite another thing ;
that has been completely Protestantized." He would
hardly allow that it is their doctrine, esoteric or exoteric,
that the Latin Church is strictly heretical, nor, as it
seemed, would Sidonsky. He also said, " We make no
kind of distinction between the Raskolniks at home
and members of a foreign Church. We require both
the one and the other to be reconciled as proselytes,
and conform to our doctrines and customs in all things."
Oct. 20 [o.s.]. Another visit to M. Sidonsky. I
said, " Practically you must distinguish between essen-
tials and non-essentials; you have in course of time
changed what is of primitive usage yourselves." He
answered, " I admit the distinction, but we at present
have no notion of making it."
Took tea with Mr. and Mrs. Birch, and met there
one or two young Russians. One of these said, " We
call our Church distinctively Orthodox-Capholic ; and
we call the Latins Catholiques or Catholics." He first
denied, and then acknowledged that according to his
Church all the Latins are heretics on the point of the
Procession. " But," he said, " practically we think
that you may be a good Christian in the one Church as
well as in the other. Our clergy talk still more liberally
274 Conversations with diverse
than they think, for fear of appearing narrow
minded."
Oct. 22 [o.s.]. Festival of the Icon of our Lady of
Kazan, for the deliverance of Muscovy from the Poles
in 1613, when the Komanoff family was called to the
throne. I dined that day with a family named Kala-
grieff. Mr. K. said, " So they are going to make a great
and happy change in England." I answered, "I hope
so; we greatly need a change a change from popular
prejudices and abuses, a change of penitence and true re-
formation ; but the Church herself will not change." Mr.
K. said, " then you will continue to reject the Saints
and the Holy Virgin ; by what name is your Church
called ? For the English all call themselves Protestant,
Reformed, and what not ! and they are Protestants."
A Greek general, Gorgolie, said, " If you are Catho-
lique, you are not orthodox ; we distinguish between
the Capholic-orthodox and the Catholic Church, which is
heretical." Mr. Kalagrieff said to me afterwards, smil-
ing, " The General would not be persuaded that Capholic
and Catholic are the ,same thing."
Oct. 23 [o.s.]. Again with M. Sidonsky. He spoke
to me of M. Fortunatoff, a young priest, with whom he
had arranged that I should live on the Viborski side of
the Neva in the outskirts of the city. He is attached
to a hospital of Marines. He has Vespers, Matins, and
Liturgy on Sundays only. (The priests are not obliged
Priests and Laymen . 275
to say office in private.) He has a wooden cottage of
one story. The church, which is a separate building, is
within the gates of the hospital, but is frequented by
the people who live near, as a parish church. On
certain days he gives lessons, for two hours at a time,
in sacred history, the Catechism, and Latin grammar.
Also I saw M. Raichof sky ; he lectures in the Uni-
versity on dogmatic theology, as the Emperor's con-
fessor, M. Bajenoff, on morals. I had called on him about
a week before this, and had asked him what difference
he found between my Introduction to the XXXIX.
Articles and the Russian doctrine ; " Minimam certe et
levissimam," but he wished to see how I would treat
the remaining Articles. He said that with them those
who communicated often need not be required to fast
every time for a week before. Their Church bids all to
communicate four times a year, excommunicating those
who do not communicate once. He seemed to allow
that attendances at the Church services three times a
day for a week previously, and confession each time,
would be necessary for such as communicated oftener
than once. But he shook his head and said, "We
have none such." However, in course of conversation
to-day he said, that among their penitents were some
who may well be called saints. N.B. A deacon is always
to be found where there are two or three priests, but by
no means in all parish churches.
T 2
CHAPTER L1V.
Interview with Count Pratasoff.
. 25 [o.s.]. Saw Count Pratasoff. He spoke
of liberalism as existing in some priests of
Petersburg. One had written a book containing mate-
rialistic principles, and the old Metropolitan Seraphim
has more than once uttered a groan of indignation at
having such a priest in his diocese.
He asked, "Why do you make such a point of living
with a Priest ? " I explained (that is, to learn the lan-
guage). He answered, " Mais ce sera une rude maniere
d'apprendre ! "
We talked again about the definition of the Church,
and the inconsistency of the Russian view. " So that
you," he said, "can read and appreciate Thomas a
Kempis and Alfonso de Liguori without any inconsis-
tency." " Yes," I said ; but he seemed to be staggered
at the idea of one visible Catholic Church being made
up of three communions, differing in doctrine and rites,
and two of them at least condemning and ana-
thematizing the others.
Intervieiv with Count Pratasoff. 277
In proof that they do still make conversions, he
showed me from his printed reports for 1837, 1838, and
1839, that they convert yearly about 10,000 Easkolniks,
and reconcile as many more to the separate rite of the
United Staroviertsi. And before the return of the
Uniats in 1839 they recovered from 1000 to 2000 pro-
selytes from the Latins, some hundreds of Mahometans,
about 100 Jews, I think, and 100 or 200 Protestants,
of whom seventy or eighty in Petersburg. In all, since
1827 above 180,000, and in the last four years above
85,000, without mentioning the two millions or nearly
of Uniats who were reconciled all at once in 1839. 1
" Some of the Uniat dioceses," he said, " had been
separated only eighty or ninety years, and there had been
all along a Grecizing party in them, as there may be a
Catholicizing party among you. And granting the
bishops had sworn obedience to the Pope, that is the case
everywhere ; and in a matter of belief an oath is not to
be urged as in a matter of mere civil obedience ; but, the
belief on which the oath rested changing, the oath itself
is made void. And so now they have sworn another
similar oath of obedience to the Synod, and they preach
most warmly against the Pope." He said, "I have
heard of my blaming a lady here for reading heretical
books : that pleased me. It would be a great thing, if
1 [Vid. however Fr. Theiner's works, referred to above, pp. 63,
64 note, illustrative of the Russian method of conversion.]
278 Interview with
your chaplains here could be got to enter into such
views as yours, and to influence their people in the same
direction."
He spoke of the book Kamen Vieri, written by
Stephen Yavorsky against the Protestants, and said that
it had cost that bishop (Theophylact Lopatinsky), who
published it after the death of Yavorsky, his life. But
it is very popular with the Raskolniks. That definition
of the Church which I objected to would be found in it.
But he admitted it was too strong. On the Sunday of
Orthodoxy, the first Sunday in Lent, the bishop in
each episcopal city, here at Petersburg, often five
bishops together, in the Kazan Sobor, after the deacon
has read out a long confession of faith, anathematize
all heresies some fifteen or twenty in succession, and
all the clergy sing to each heresy in chorus together,
"Anathema, anathema, anathema." "A ceremony,"
he said, " which is good enough, but which greatly
scandalizes all our liberal-minded and civilized Protes-
tantizing people, both clergy and laity." He said
laughing, " I will take you to hear Sidonsky sing
those anathemas." He said, "As soon as the Metro-
politan of Moscow comes I will let him have the
Russian translation of your letter to me, and will go
with you to him myself. And, since your ambassador
wrote of you in his note as if you wished to change
your religion and become a member of the Greek
Count Pratasoff. 279
Church, I will talk to him when he comes, and also to
Lady Clanricarde, who has plenty of intelligence."
Oct. 26, M. Mouravieff said : " Mde. Potemkin is
the very best acquaintance you could have ; you cannot
go too much there." He did not at all like the idea of
my living with a priest, especially with one found
for me by S. He said, "A. and B. are absolute
heretics." And after cautioning me against them, he
said : " As for your new lodging, the fleas and bugs,
and the other inconveniences and annoyances will soon
drive you out : you may even, in that suburb out of
the town, be in some danger ; you will not be able to
go out at all in the evening. You may have your cloak
stolen, or be robbed, &c., &c. Also the thing itself
may cause scandal They will say, 'Who is this
English deacon, living with the priest of the Hospital ?
and what is his business ? ' The civil officer (of the
police) will go to Pratasoff to know what it means : and
the people here themselves may be scandalized. He
will have no time to give you, unless he neglects his
duties. But you can make the experiment, if you please :
you will not stay there long, I am sure."
CHAPTER LV.
The Archpmest's final judgment on the Anglican
view of the Eucharist.
nnHE same day I went to the Archpriest with the
-*- second volume of Dr. Kouth's " Opuscula," with
the passages in Theodoret as asserting that in the
Eucharist the natural substances remain : but he set
them all aside at once ; " If there were a thousand, our
Lord's words availed to overthrow them. It would need
time and books to bring together the innumerable pas-
sages to the contrary. It is an essential article of the
faith; your doctrine is a terrible heresy." He espe-
cially attacked the expression " a spiritual body." He
admitted " spiritualiter mutari." He attacked the last
sentence quoted by Dr. Kouth> " non idem esse corpus,"
" not the same body ; " and said that it was plainly
and atrociously heretical. When I pressed him with
the difficulties that he was creating for himself, he
did not reply, and seemed embarrassed, but said,
" Certainly we differ not at all from Rome in believing
that after consecration there is no more bread, but the
The A rchpriests final judgment. 281
natural body of Christ under the bare accidents or
appearance of bread ; but we differ from Koine in not
allowing the abolition * of the natural substance of
bread, for we say the world is full of natural changes of
one thing into another, and we say that the change in
the Eucharist is analogous to these. But in this case
by a special miraculous economy, the accidents re-
main, that is, the substance is changed without the
accidents."
About the changes made and not made in the recent
publications of the Synod, he said : " You must ask the
Metropolitan of Moscow ; he knows all about it." He
did not seem to deny that there were many things in
the " Orthodox Confession " (of Mogila) which savour
of Latinism, with which the whole church of Little
Russia was at that time deeply infected, " and on that
ground," he said, " it was suspected by us." He said
also : " We have adopted the word Transubstantiation"
from the Latins, because, meaning the same thing, it
expresses it more clearly. And he asked : " How do
you think it possible that two such great Churches as
the Eastern and the Roman should have erred in this
1 [This does not enter into the definition of the Catholic doc-
trine. Vid. Viva de Eucharist, who observes " conversionem non
esse mutationem," and <c substantiam panis in rigore non annihilari,
qoia ilia desitio panis non tendit in nihil, sed in corpus Christi."
Digs, v.]
282 The Archpriesf s final judgment.
matter 1 " And he insisted on certain miraculous ap-
pearances, as of natural flesh and blood, seen by doubt-
ing priests, &c., " which showed," he said, that it is
Christ's natural body, and not " a spiritual body."
CHAPTER LVL
Conversations with the Rector of the Academy,
M. Voitsechovich and Prince Meshchersky.
nriHE same day I visited the Archimandrite Atha-
~- nasius, the Eector of the Academy. He had seen
my "Introduction" to the XXXIX. Articles, and
wished to see the Articles themselves. I observed that
the Articles are by no means a general confession of
faith ; they must be considered with reference to the
particular controversies to which they refer. He
pointed to the " Filioque," and after hearing me upon
it, merely said, " Profundissima et difficillima quaestio."
He desired me to come often and see him.
Also, the same day I visited M. Voitsechovich,
Director of the Chancery of the Ober-Prokuror ; he said,
" There is something marvellous in the diffused sense
or instinct of a people." He had just before been
asking about the state of religious parties in England,
and had said : " If the feeling of the people becomes
favourable to the Catholic party in your Church, your
success will be certain. You should go to Moscow,
284 Conversations with
and to Kieffj to see the piety of the Eussian people."
He knows some places where the whole population
communicate four times in the year, as the Church re-
commends, and there are more men than women in the
churches. "That," he said, " is the secret of O'Connell's
power in Ireland, that he has the people with him."
He was pleased to hear of our Library of Translations
from the Fathers, and of the Library of Anglo-Catholic
Theology. They have one bishop, Aaron, formerly of
Archangel, but now living in a monastery at Moscow,
who translates from the English into Russ.
At 7 p.m. I went to the Vsenoshni by invitation, the
house-church of the Potemkins, and afterwards (8.30)
conversed with Prince Meshchersky,who once was Ober-
Prokuror. He said that till lately the Russians were
very ill off, for they were all bred up by foreign Pro-
testant preceptors and governesses. He himself till the
age of thirty-five, had been a freethinker, and he was
regularly trained to be so by his Protestant tutor. As
the clergy do not mix with society, young people pick
up just those notions of religion which float in worldly
fashionable society, and those are either Protestant or
"Catholic." Mde. P. said that when she was a child
she was not taught any catechism. She could never
bring herself to say, like her friends the " Methodists,"
that she was actually saved. Now she is fond of
reading St. John Climaeus, and she sees that there is a
the Rector of the Academy and others. 285
great difference between the irreverent familiarity of
the Methodists with Christ, and the reverential depth of
the Scripture and of the old Fathers. As we were
talking, she said, smiling : " You tell me just what
our bishops and archimandrites tell me."
Her young nephew, Boris Galitzin, came in to bid
his aunt good-night and to receive her blessing ; he
kissed her hand, and she kissed his forehead, and
signed over him the sign of the cross.
CHAPTER LVIL
Mr. Palmer moves to the Priest Fortunatoff's.
"TV /rONDAY, Oct. 28 [o.s.]. In the afternoon I
-^ removed to the house of a young priest,
Fortunatoff, No. 10 in the suburbs in the Offitserskaia,
on the Yiborg side, across the Neva. I found him
through Count P., and was to live with him on pension.
The house is some little distance from the Marine Hos-
pital, and its Church of the Ascension, founded 1769
1772. The houses in that street, or rather road, are
not contiguous to one another. They are mostly of one
story, as mine is, and wooden, built of trunks of trees,
each standing in its own yard. The road is flanked
more by the wooden palings of the yards belonging to
the houses than by the houses themselves. It has a
planked way like a trottoir for foot passengers ; one
enters the yard, and turning to the left goes up some
wooden steps to an outer platform, and from it into the
house. The dwelling-rooms, thus raised some feet above
the road with a cellar under them, and a small kitchen
Mr. Palmer moves to the Priest Fortunatojfs. 287
near the entrance, are four ; first a very small one, now
mine ; then two others, also very small and parallel with
it, the one next to mine is the priest's, his wife's and a
child's three years old : the other an old woman's, the
nurse to a younger child. There is also in the house a
Finnish girl, in height and make like an Esquimaux, with-
out shoes or stockings, who is servant of all work ; and
every morning there comes a rough and stupid marine,
a Lutheran Finn, who brings water, cuts the birch wood,
and lights the stoves. Lastly, there is a fair-sized room
with two windows, which serves for meals and to
receive company. The Icon which is always in one of
the corners of each room, is the head of St. John the
Baptist. This room, which has a close, frowzy smell,
has a piano in it. And there are some plants, ivy
especially, in the windows. The furniture is scanty
and poor in the extreme. From the windows we see
the empty road, with rare passengers, or carts upon it,
and, at some distance opposite, the Medical Academy.
My room is about ten feet square. A long chest,
between two and three feet high, lengthened out by a
chair, is the bedstead ; on this is a straw mattress ; one
very narrow sheet, and a light counterpane ; my carpet
bag serves for a pillow ; and the scarceness of bedclothes
is remedied by my wadded cloak. The window is very
small, double of course, incapable of opening in winter ;
ventilation by opening the door, and by the stove,
288 Mr. Palmer moves
which is heated every other day, and makes the room
at first much too hot ; fumes often from the charcoal
causing headache, in consequence of the wood not
being equally burned before the tube was closed.
The first night I slept not a wink ; when I confessed
this to the priest, he said, " I guess what it is ; " and,
taking a lighted tallow candle, he examined the crevices
and corners of the room, and found long clusters of the
vermin wedged in and hanging together like bees in a
hive. They frizzled and fell into the candle, and almost
put it out. This clearance is no doubt much, but still
my nights are bad enough. There is a shallow round
brass pan set on a chair for washing ; a great bottle of
water, a drinking-glass, a candlestick, and a small deal
table at the window ; a second chair, and an old cup-
board complete the furniture. Cleaning of shoes or
washing of linen there is here none ; but as I went on
Saturdays to the English lodging-house, and stayed there
over Sunday, I used to take my linen there, and get
my shoes cleaned, if that was needed.
In the morning, when it is not a fast, the Finnish
girl used to bring me a tumbler of tea with sugar or
two, if I called for a second and a piece of bread ; on
festivals, sweetbread, and there was always raw smoked
or salted fish, and bread and Dutch cheese the latter
here a luxury, to be had if called for. We dined all
together, the priest, his wife, and often a younger sister
to the Priest Fortunatoff's. 289
of hers, and myself, at four o'clock. After dinner they
take a cup of coffee, and sleep for an hour or two^
being very early risers, and about 8 p.m. we again have
a glass, never a cup, of tea. At dinner the priest
always helped me and himself before his wife and her
sister ; and when I said that our custom was different,
he replied, " Then your custom is wrong, and contrary
to the Bible ; for the man was made first, and then the
woman."
The chief articles of food at table were these : soup,
with which we always began, as in France ; black rye
bread, white bread also ; red cabbage, slightly salted, cut
into shreds ; sweetmeats, made of a coarse berry of a
dull red colour, and of other berries, which they eat
with meat; meat and game, especially ptarmigans,
and the largest kind of grouse, the capercailzie, which
is very abundant ; cakes of millet ; a jelly made of
potato flour and syrup of cranberries, eaten with sugar
and milk. The only vegetable, besides the red cabbage
and potatoes, was small salted cucumbers. On Wednes-
days and Fridays and other fast days there was neither
flesh meat, nor milk, butter, cheese, or eggs ; but fish-
soup and fish, caviare, almond milk, linseed or nut oil,
mushrooms, and several kinds of the edible toadstools.
Thin slices of lemon were often put into the tea instead
of milk on fast days. To drink, there was the water of
the Neva, not always over clear, and quass, and occa-
u
290 Mr. Palmer moves.
sionally on any special day, a bottle of port wine or of
porter. Pirogi, a sort of sandwich meat, fish, or sweet-
meat between two sides of baked pastry and an open
tartlet, formed a second course. A favourite and most
agreeable drink was infusion of cranberries sweetened,
which is also thought to be a specific in cases of inter-
nal fever.
CHAPTER LVIII.
Prince Michael, Madame Potemkiris Cousin^
. 30 [o.s.]. I dined by invitation of Madame de
Potemkin in the Millionnaia. The last time I
saw her she had been speaking to me of Prince Michael,,
a cousin of hers, a colonel in the Imperial Guard, tell-
ing him how she had heard of me from the Emperor..
She wished me to meet him, and in consequence
invited me for this day. I went, and met a large party..
Prince Michael sat next to me, and, without addressing
himself to me, began to speak of the Anglican Church as
a mere Protestant sect with some asperity and exaggera-
tion. Then at length he turned to me, and I, after
hearing him, gave him my view of the case. After
hearing enough to satisfy him I was in earnest, he told
me that on Thursday in Holy Week last spring, when
he had been confessing and preparing for communion,
he received a letter from his eldest daughter, who has
been for several years with her mother and two younger
sisters near G-eneva and in France, announcing that they
u 2
292 Prince Michael,
had been converted from the superstition of the Russian
Church to the Anglican religion. "At Rome," he
said, " I know there is pomp and artifice, and learning
and zeal, and if I had received such a letter from Rome,
I should not have taken it so much to heart ; hut to
have them turn Protestants made me very unhappy."
He said also he should be quite ready to acknowledge
the Pope himself, if it could be proved that St. Peter
was ever at Rome. (He said on another occasion, " If a
union were agreed upon by the Emperor, I would be my-
self the first man to acknowledge the Pope's supremacy.")
I said, " The ladies may have been converted at Geneva
to Calvinistic Methodism, but they are not converted
to the Anglican Church ; that is nonsense. There may
be English, and an English clergyman at Geneva, but
no Church of England at Geneva, nor any bishop hav-
ing jurisdiction. And even in England itself no priest,
without his Bishop, has authority to baptize or receive
proselytes otherwise than according to the law of his
Church. But there is no public law of our Church,
certainly, authorizing the reception of proselytes from
the Orthodox Eastern Church ; else, it would be absurd
for me to come professing agreement with you in faith
and wishing to be admitted to communion. But I
will pledge myself to prove that the ladies have not in
any valid or canonical way been admitted as members
of the Anglican Church, and, if I fail, I am ready to
Madame Potemkin's Cousin. 293
be converted myself to that Russian Church which
they have renounced and left." The Prince said he
would read to me passages of the letters from Geneva :
that I had given him a ray of hope, and that my own
credit was quite as much implicated in the matter as
his interest and feelings.
As it was Wednesday, the dinner was maigre, but
there were other dishes on the table, and Mde. Potemkin
offering me the choice, said, " We have here at table a
Catholic, and a bigoted one," meaning a Frenchman.
On this I remarked on the misuse of the word Catholic,
to which she replied, " But what can I call them ? If
I had merely said a Frenchman, a Frenchman might be
a Protestant." Just before dinner she had said that a
sister of Princess Kurakin had become a Catholic, and
when I objected to the word, she had seemed to admit
that it was better not so to use it, and she said she would
use " Catholic " of the Russian and Eastern Church,
when she talked to Mde de Barante, the French
Ambassadress.
CHAPTER LIX.
Snow and Ice.
"1VT OVEMBER 3 [o. s.]. I went out thinking to take
^ a droshky and cross the Voskresensky bridge ;
snow was falling fast and filling the air ; the men,
when I hailed them, only shook their heads and said
"Let idyot (the ice is coming down)." When I came
to the bank, the bridge was gone, and the great barges
which had composed it lay in a string along the bank.
All the river was covered with floes of ice, snowed over,
drifting down rapidly, and the police hindered boats
putting off. From the opposite side, here and there
boats full of people attempted the passage and were
seen struggling with iron pointed and hooked poles to
force their way across towards us. The other bridges,
lower down, had all disappeared too. Later, however,
after the Liturgy (after mass) I got across, icicles
hanging in great abundance from the vessels along the
bank, and from the oars and rowlocks of our own boat.
In the afternoon of the same day the river was covered
Snow and Ice. 295
all over in three places, and the ice stood. I paid a
long visit to Prince Michael and dined with him. I
stayed the night at the English Lodging-House, and
got back to the Viborg side next day in a boat.
Nov. 6 [o. s.]. Yesterday morning M. Fortunatoff
says people had already begun to walk across the !Neva,
and to-day there are paths of planks laid down on the
ice across poles. This morning I went out to take a
look at the river, and did not perceive it to be specially
cold, still I noticed that my breath froze upon the collar
of my coat, and that a priest's long beard was incrusted
with ice. The fine broad river, which two or three
days before had flowed freely, had disappeared, and in
its place was a vast wilderness of snow. The surface
of the ground was not to be seen again for six months,
and noiseless, rapidly gliding sledges, with little jingling
bells about the head-gear of the horses, were a pleasing
substitute, in compensation of the cold, for the jolting
uncomfortable motion of the droshkies.
CHAPTER LX.
History and Training of a Secular Priest.
"TV /T Y host is by birth from the diocese of Vladimir ;
-L*-"- his father was a parish priest ; and, having no
clock, went by the sun in celebrating service in the
church. He was, from eight years old to fourteen in
one of the district clerical schools, of which there are in
that diocese six. Then he was, six years more, in the
diocesan seminary. The seminaries of Vladimir and of
Scondal are the largest in all Kussia, containing as many
as 1000 students each. When he was there only 600 out
of the 1000 were lodged and boarded within the walls.
He had an allowance from the clerical education fund,
as being the son of a priest and poor, of fifty roubles at
first, out of which he had also to pay for his lodgings
and his clothes. At that time he was dressed just as
the son of a peasant, and wore wrappers round his legs,
instead of stockings. He said a lad could live on fifty
roubles a year, but in the very poorest way. Eoth at
the Seminary and afterwards at the Spiritual Academy
Training of a Secular Priest. 297
at Petersburg, he got a little additional money by being
one of the best singers, and going out occasionally with
his fellows to sing in private houses and in domestic
churches.
Having made good progress at the Seminary, he
obtained one of those small exhibitions which are given
to a certain number of the students to enable them to
complete their course in one of the four academies.
To Petersburg then he passed when twenty, the usual
age, and went through the four years' course, passed his
examination, not with any special distinction, but with
credit, married, and was ordained, about three years
ago, without any private resources. Nor did he get
anything with his wife, whose mother, younger sister,
and brother (a student) live all together in a single
room not far off. When he was drafted from the semi-
nary to the academy he had an allowance of seventy-
five, and later of eighty-nine roubles a year (225 francs
or 9Z.) 1 which last is the highest allowance, and then he
lived well. The deacon attached to the church of the
Hospital has not had a learned education, and, like
many others, will never rise above his present Order.
F. is a thorough Kussian, quite ignorant of every-
thing foreign, good-natured, open, talkative, simple-
minded ; by no means wanting in intelligence, quite
1 [Ninety roubles calculated at par and average rates of
exchange are respectively 142. 5*. and 12Z. Vid. Murray, p. 62.]
298 A Secular Priest.
free from liberalism and from any sort of private views.
He plays on the piano ; speaks Latin, and with a little
more practice, will soon speak it fluently, and is begin-
ning to learn German.
CHAPTER LXL
Course of Studies in the Spiritual Academy.
r I 1HE division in time at the Academy, and the
-^ seasons of vacation, are much the same as in
Western seminaries.
The professors generally read their lectures ; hitherto
in Latin ; but now they are beginning to use Russ.
Most of the progress, however, that is made, is made
by private work. All know Latin : few, comparatively,
Greek. Hebrew, German, French, and English are
voluntary. Fortunatoff does not think there is one who
could translate accurately an English book. Most of
the students become secular clergy, either professors or
parish priests, only two or three at every biennial or
greater examination become monks. When Fortuna-
toff went out, there were ten places vacant and forty
students capable of filling them, which accounts for his
not being a professor.
Sidonsky was not a Professor, but a Baccalaureus of
Philosophy at the academy, and read lectures, which
300 Course of Studies
he published. In his book he carried his speculations
too far, and displeased the higher clergy, especially the
monks, but he has great talents, and he understands
all the modern German and French philosophers better
than any other man in Kussia. He was displaced, and
another appointed. The present Professor, Karp (a
layman), is more guarded. M. Fortunatoff thinks
that not all the modern philosophy is bad : Schelling,
for instance, is admirable, and above Plato and Aris-
totle. He does not know much about Aristotle's ethics
or politics ; but he remarked that Aristotle went only
on experience, while Plato was imaginative, and
Socrates religious. He thinks that all the modern
geologists overturn religion, especially by interpreting
the six days of Creation to be six periods.
Every two years there is a move, the whole Upper
section passing their final examination at once, where-
upon what had been the Lower becomes the Upper,
and a new Lower is formed by calling fresh recruits
from the diocesan seminaries in connexion with this
academy. Those who have passed the final examina-
tion are classed under the titles of Magistri and Can-
didatij a classification borrowed from the Civil Univer-
sity. The Candidati can become Magistri afterwards,
if they qualify themselves and pass a second examina-
tion. The number of Magistri varies from fourteen or
fifteen to thirty. The rest are only Candidati. But
in the Spiritual Academy. 301
each class seems to be arranged in order of merit.
Fortunatoff was the fourth of the Candidati when he
went out. In the diocesan Seminaries and district
spiritual schools the scholars are only partially pro-
vided for or assisted from public sources ; but the
students in the Academies are all wholly maintained
by the Synod. And after the final examination all
those who are classed as Masters and Candidati obtain
a pension for life, the Masters of 350, the Candidates
of 250 roubles a year.
One evening later there came to drink tea with us
from the academy one of the best students who is to
pass his final examination next June, and will probably
be among the Magistri, that is, will take the highest
honours. In giving me an account of the academy
he said that there ought to be sixty students in each of
its two sections, but in fact just now there are only
forty-nine in the Upper section and fifty-seven in the
Lower.
There are professors at the academy in Dogmatic
Theology, Moral Theology, Polemics, Liturgical Science,
Ecclesiastical History, Biblical Archaeology, Homiletics,
Hebrew, and Greek. These are in the Upper section ;
in the Lower there are lectures in Philosophy, Philology,
Civil History, Mathematics, German, French, English
(to only a few of the students), and Holy Scripture.
Students are at liberty to choose between Mathematics
302 Studies in the A cademy.
and Secular History, between German and French,
though they may learn all, if they please.
The Curator of the academy is the Ober-Procuror,
who is charged with the whole material administration,
the course of study and the instruction being in the
hands of the Synod.
Their food and accommodation are good. It is not
uncommon for the students to damage their health by
overwork. On Sundays and festivals they are allowed
to go out after the Liturgy till nine or ten p.m. Thus
they can visit their friends; but some of them find
their way to the theatre.
CHAPTER LXIL
Visit to the Spiritual Academy.
A NOTHER evening (Dec. 1 1 o. s.) I went with F. to
visit some of the students in the academy. The
building and its court, though within the same precinct
with the Lavra, is separated within, and one goes from
the Lavra into the Court of the academy by a narrow
archway, the door of which is closed and locked at
a certain' hour of the night. The building of the
Academy is divided into two sides. One side is for
the Rector and the Baccalaurei (or assistant-professors).
The prof ess ws almost always live elsewhere, and come
only to give their lectures. The baccalaurei are
appointed from the best of the magistri, according as
there are vacancies; the professors again appointed
from the best baccalaurei of some standing, and from
such as have worked hard. The professors are most of
them married priests, or even laymen. None who are
married can live within the academy itself. The
church or chapel is over the entrance. The students
304 Visit to the Academy.
never go to the great church or Sobor in the Lavra
except on the festival of the saint (St. Alexander Nef-
sky). They are divided into rooms, each room having
two tables, and six students at each table. There are
also two small bookcases, one for each table at the two
ends of the room. In one of the bookcases I noticed
Innocentius' Church History, Bingham's Antiquitates
Ecclesiastics, Hengstenberg's Christology, Hebrew
Bibles, &c. The students wear no academical or eccle-
siastical dress either within doors or abroad. Their
refectory is not lofty ; it has in it two long tables.
They sup at 8 p.m.; and no strangers are allowed to
stay within the gates after they go to supper. In one
room the students showed us their books, and asked
several questions ; as for instance : " What authority
do you allow in England to the Septuagint, to the Vul-
gate, and to the Hebrew texts of the Scriptures respec-
tively 1 What versions do you value next after those 1
Was there not one Taylor, Archbishop of London, who
wrote a book altogether subversive of Christianity?
Whose disciple was Strauss? In what books is the
doctrine of the Anglican Church to be found ? " They
had just been set to write a dissertation on the Anglican
Church, and so were curious to know whether upon the
whole it were nearer to Lutheranism or to Popery.
They supposed, they said, that it was nearer to Luther-
anism.
Visit to the Academy. 305
Many of the best compositions of the students are
published from time to time, after having been revised
by the superiors. A number of such dissertations were
given me at different times, on the following subjects :
On the relation of the Church to Jesus Christ, its
Founder (20 pages); On guardian angels appointed
over cities, kingdoms, provinces, monasteries, and
churches (20 pages); On the XVIII. Articles of the
Synod of Bethlehem of A. D. 1672 ; On the intermediate
state of imperfect happiness and imperfect torment;
and on the profitableness of prayers and oblations for
the departed ; especially for those who have died with
faith and repentance, but with great sins, and without
having had time for full amendment of life (100 pages) ;
On the Duchoborts (a sect very similar to the Quakers).
Besides these compositions of the students, the superiors
of the academy publish a monthly periodical entitled
" Christian Reading," consisting partly of sermons and
other documents ancient and modern, and partly of
original dissertations. The spiritual censorship also
of all publications bearing on religion or doctrine is
chiefly in the hands of the superiors of the Spiritual
Academy.
The Diocesan Seminary of the united dioceses of
Novgorod and Petersburg is in a separate building at
no great distance from the academy. It contains three
hundred seminarists.
x
CHAPTER LXIIL
The Princess Sophia Galitsin.
8 [o.s.]. This being the Festival of
St. Michael and all Angels, and of all the Rus-
sian Orders of knighthood, and the name-day of the
Emperor's brother, Fortunatoff sang the Matins at
five a.m. and the Liturgy at ten. I went with him to
the Liturgy, and stood in the sanctuary with the ser-
vice-book. As the deacon was not there, I now saw
how the priest celebrates alone, when he has to take
the deacon's part. The duty of reader and clerk was
performed by some marines from the Hospital in their
ordinary dress.
Nov. 9. [o.s.]. Saw the Archpriest, who said, "The
opinions printed in the Index of this book " (Dr. Routh's
Opuscula) on the subject of Transubstantiation, " I can
scarcely read for horror." However, at length he began
to acknowledge that Mark of Ephesus, who had used
the other terms, had refused transubstantiation, and that
Theophanes Procopovich, in his Theology, shows hie
The Princess Sophia Galitsin. 307
dislike of it. He told me a story of a miracle of St.
Metrophanes, how the saint appeared in a dream to a
young man who was living a bad life, and thereby con-
verted him.
The same day I dined with the Princess Sophia
Galitsin and her brother-in-law. She lamented that
they have so few opportunities of getting religious advice
and instruction by conversing with their clergy, especi-
ally as they never mix with them in society. " No
doubt," she said, " our custom of going to confession is
very well ; but then that is only once a year, and the
intervals are long in which we are left quite to ourselves.
Our upper classes are not very religious. The services
of the church are extremely fatiguing, and we under-
stand but little of them, especially of the Vespers and
the Matins; and scarcely anybody (of the higher classes)
ever goes to the Matins. They are very long and you
must stand the whole time. We are more at home in
the Liturgy, and can follow it better." I said, " If any
one would only buy the church books, and follow the
services in them, they would soon understand them
better." She misunderstood me, and said : " It would
never do to be seen with a book in one's hand in the
church : that would seem to be an irreverence." " No,"
I said, " that is not what I meant : I meant that you
should read the church books for a quarter of an hour
or so every day at home, and then you would soon be
x 2
308 The Princess Sophia Galitsin.
more au fait in the church." " That," she said, " is
what some of the old people do ; and so they are able
to stand out all the services without finding them
wearisome, which we cannot." She said: "The clergy
have by no means all left off their bad low habit of
drinking."
November 10 [o.s.]. Met again at the house of M.
Biumine, the same Mdlle. N. who had attacked me
so sharply once before. This time we were quite
friends. She said she delighted in reading the works
of St. Francis de Sales and Fenelon, and was un-
willing to admit that her Church imputes to the
Latin Church absolute heresy. She said, with pro-
digious emphasis, " Quant a Luther et Calvin, je
les deteste." They praised much a Bishop named
Tichon, who died at the end of last century. " His
works," said M. Kiumine, "are almost our only model
of practical piety."
CHAPTER LXIV.
The two Archimandrites and a Priest of the
Academy.
"VTOYEMBER llth[o.s.]. Visited the Archiman-
^ ^ drite Palladius in the Nefsky Laura; he is Vicar
tinder the Metropolitan. Also the Eector Athanasius,
who, when I stated my definition of the Church, includ-
ing and acknowledging in their legitimate dioceses
the continental Latins, the Easterns, and the Anglicans
also, remarked, "That must imply a kind of indif-
ference."
Presently there came in a priest of the Academy, not
a monk, who had heard of me from his relative M.
Malloff. He instructed the fiancee of the Grand Duke
Alexander, the heir apparent, and received for that
service a handsome sum of money and a gold cross.
He is chaplain at Stuttgart, and spoke French fluently,
and can read English. He seemed interested to hear
that I had brought out some English books to present
to the Academy, and said, " We are in the habit of
reading Lutheran German books, but not English."
310 A Priest
He imagined the Anglican Church to differ irreconcil-
ably from the Greek and the Russian, and to be nearly
the same as the Lutheran. He misused the word
" Catholic " like the rest of them, and, when I would
have corrected him, he smiled and excused himself on
the ground of an inveterate habit. " But," he said,
"that Latin word " (but it is a Greek word) " is nothing
to us. Our Church and people are Orthodox and
Capholic. 1 That is our word and pronunciation ; but
Catholic is by its very sound something not Orthodox
and not Capholic" After hearing my explanations, he
asked : "Is there not, then, in truth and fact a very
great difference between your Church and ours V I
replied : " Unquestionably in externals, and in popular
opinion and practice, there is an enormous difference ;
but I do not know that there is any great difference in
formal doctrine. In essential doctrines and faith I must
believe that there is no difference."
With respect to the great point of the Procession I
repeated the substance of what Bishop Pearson says.
But he at once replied : " We think that the Greek
Fathers, before the controversy arose, allowed themselves
to speak in a looser and freer way than they would
1 [What does the word " Capholic " mean in the mouths
whether of clergy or laity ? Ought we all to be Capholics ?
If so, how can the word designate the Russian Church ? if not,
how does it answer to the word " Catholic " in the Creed ?]
of the A cademy. 311
have spoken in, after the point had been questioned,
discussed, and settled." I said, " That is disrespectful
to the Greek Fathers, and sounds like an admission
that they differ less from the Eoman doctrine than
you do. I should not have been surprised to hear a
Romanist treat the Fathers in that way." He also
denied that the older Latin Fathers ever taught the
procession from the Son, saying that all those passages
had been interpolated since. He asked what I thought
of their Mass ? "Do you not find it," he asked, " very
like that of the Catholiques 1 "
CHAPTER LXV.
M. Fortunatoff's Deliverances.
"1\ /T Y host speaks with horror of the German custom
-L-*-*- of eating blood, black-pudding, &c., whereas
they observe still the canon of the Apostles, requiring
us to abstain from things strangled, and from blood.
For this reason, all their fowls are killed by cutting
off their heads : and a difficulty arose, not long ago,
about some who had become Christians, as they had
lived before chiefly on game caught in nooses, and
found them dead.
Also he says that, in the University, the Pro-
fessors and Students are all free-thinkers. Many
of them are German Lutherans ; and still more
Lutheranize, or Germanize. "Also the physicians and
medical Professors and students are all free-thinkers,
all," he said, 1 " to a man." Hence a priest who has to
lecture on religion among them, is subjected to many
1 [These sweeping generalizations must always be accepted
with allowance.]
M. Fortunatoff's Deliverances. 3 1 3
annoyances, questions, and difficulties. The Gymnasia
and the University are for Law, Medicine, and Philo-
sophy (Arts), what the diocesan district schools and
seminaries, and the Spiritual Academies are for Theo-
logy. For the soldiers and sailors there are the Corps
of Cadets, military and naval, and the Page Corps, and
the Superior Military Academy ; and for the medical
students there is the Medical Academy, which we see
from our windows. This has three hundred students.
He would not believe that in England the medical men
are anything else than free-thinkers : he supposed that
they were free-thinkers all over the world ; and he
quoted from the Psalms, laughing, these words : " Shall
the dead praise Thee, Lord, or shall the physicians rise
up to confess to Thee ? " " Here, in Eussia, at any rate,
they are all unbelievers, and never communicate in all
their lives." I said : " I thought whoever passed
three whole years without communicating, was formally
excommunicated, and fell under civil penalties 1 " "It
ought to be so," he said, " but it is not so for the
doctors ; the doctors are never punished. Ah ! Pessimi
suntf" (with emphasis). The priest of the Medical
Academy here has so bad an opinion of them all that
when one, not long ago, proposed to marry his
daughter, he broke out into an absolute passion.
However, on Sunday, F. told me he had been called
to visit a doctor who was dying, and had gone with a
3H M. Fortunatojf s
very faint hope of converting him ; but to his surprise,
the man readily made his confession, and seemingly
with sincere contrition, and so died shortly afterwards.
Speaking of morals and of liberalism, he said :
" The nobles are nearly all bad. In Petersburg
scarcely any of the laity of the higher classes keep the
Fasts, but in Moscow, very many do ; in the country
towns nearly all, and in the villages quite all. The
higher classes think it fine to be like the Germans and
the French. It is the custom for the priests to go
round at Christmas to the houses of their parishioners,
to glorify Christ's Nativity. This they do still to the
merchants and citizens here, but scarcely ever to the
Kniazes and Grafs (Princes and Counts)."
He once said : "If there is any character which
it delights the peasants and merchants to see held up
to ridicule, as in a comedy, or in light literature or
stories, it is that of the Frenchified or Germanized
Russian nobles, who, they say, are not Russians." And
he himself acted to the life the contrary behaviour of
the peasants and these nobles on entering the church.
" Truly," he said, of the latter, " they are like you.
They are quite against all ceremonies, as superstitious ;
they respect neither the Saints nor their Icons. It
would be a good thing for them to be a little more on
their knees, and to bump their heads a little against
the pavement like the mujiks"
Deliverances. 3 1 5
" Our vast army," he observed, " may, or may not
be necessary, a priest is no judge of that. But,
assuredly, it is a terribly bad thing for the morals and
the religion both, of the lower classes ; and a great
hindrance to that development of the internal resources
and population of Russia, which our Government has
so much at heart."
I find the people here have a superstition about
meeting a priest in the street ; still worse a monk.
Even ladies of rank, if in stepping from the house-
door to their carriage they see a priest or a monk,
will rush back again and send the carriage away, at
the same time they spit, and drop a pin. Of course I
am not speaking of really educated people.
Also, I find it is the common belief that the lights
in the Holy Sepulchre at Jerusalem light of themselves
by miracle on Easter Eve, or at least one light from
which the rest are lighted. When I called it an im-
posture, the priest said, "You have not been at
Jerusalem ; ask M. ; he has."
Once on my saying I did not like the double sense
of the word boghj which means both Deus and an
image, as confusing ideas which ought to be kept
apart, M. Fortunatoff denied the ambiguity, and
affirmed that it simply meant Deus. I answered, " I
have heard that it is constantly used of all Icons ; and
only the other day your little girl, three years old,
316 M. Fortunatoff's Deliverances.
turning over the leaves of a book, pointed with her
finger to the unmeaning wood-cuts at the top of every
chapter, and said to all alike, ' Bojinka' 'little
god.'" He replied, "That is only sheer and gross
stupidity in mujiks (peasants) and women." " If they
are the offenders," I said, " you must have stupidity
and ignorance enough among you. You make things
to be worse than I supposed." "Well," he answered,
" there is plenty of it among the people." After a
few minutes, he added, " No Russian thinks the Icons
to be gods, but peasants and women may sometimes
speak as though they were through stupidity."
CHAPTER LXVL
His Deliverances continued.
A T another time he said : "Count Pratasoff has been
^7- Ober-Prokuror now for about four years. Before
that, I only know of him that he was one of the Em-
peror's suite, As for Prince Alexander, who held that
office in the last reign, it could scarcely be said of him
that he held any particular creed. The Ober-Prokuror
has no vote in the Synod, but yet, what is strange,"
he added, laughing, " he has very great influence.
"As to the definition of the visible Church," he
said, " it depends upon the sense that one attaches to
the word heresy. "We think the Latins to be secundum
quid heretics, but not in relation to Luther and Calvin.
As we think the Latin Church to agree almost entirely
with us, we have never been disposed to recognize any
other Churches or Societies in the West, as competing
with it, but we recognize only the Latin. Yet in one
sense they are heretics, though in another they are
not." I said, " They either are heretics, and out of the
318 M.Fortunatoff's
Church, or they are not." " No," he said, " not so.
Our Church has remained the same, and has preserved
everything. We certainly answer to the definition of
the visible Church ; but we have no need to include
others in that definition which is fulfilled in the
Greco-Russian communion : she stands alone, and
self-sufficing. She needs not any others ; and that
absolute external unity and precise definition, which
you require, would only do harm, for it would establish
a sharp line of separation between us, who are within
the definition and all others, and would destroy that
tolerance and mutual friendly intercourse, and half
recognition, which now subsists. I think that external
differences cannot be avoided, but the essential unity
of the faith is preserved internally. Other ecclesias-
tical bodies are not entirely bad ; the Latins are partly
right ; the Lutherans also."
I said, "One ought not to confound confessions
with organized Societies. One should distinguish
between the Apostolical Churches according to their
dioceses ; differences in secondary and variable matters
do not justify them in invading one another and
setting up a new altar against the original altar. All
individuals should conform to the customs of the local
Church in which they happen to be, until they gain
leave to act otherwise by the local Bishop."
M. Fortunatoff laughed at the Latin charges of the
eleven or twelve heresies of the Greeks. "Anyone
Deliverances. 3 1 9
may easily see," he said, " how flimsy they are ; they
all depend on the primary assumption of the Pope's
absolute authority and infallibility. When I was a
student in the Academy," he said, " I went several
times from curiosity to see the Latin rite; and I
thought their Mass, not only vastly inferior to ours, but
contemptible, and even ridiculous; a congregation
sitting or squatting on chairs with their faces in
books, an organ at work, priests gesticulating in dumb
show, and such a theatrical air about it all. I saw the
Bishop sitting on one side of the sanctuary not in the
middle of the Church, and the celebrant retiring from
him backwards with three reverences; whereas our
priests merely bow to the Bishop, and turn round and
proceed to their sacred duty."
He added, "You, from being neighbours, are still
half Latins; you excuse the Pope and the Latin
Church in almost everything." " That certainly is a
most unjust assertion," I answered. Two days later
he said, alluding to this conversation, " I often am
disputing for disputing's sake " (to put the case on both
sides, I suppose he meant) ; " but in truth I think
that the Latins scarcely differ by any real difference
from us ; and those two or three whom I have seen,
explained away their fire of purgatory, and on all points
seemed to have a very poor defence of themselves, and
rather apologized for their variations, and explained
them in our sense, than proved any point against us."
CHAPTER LXVIL
M. Fortunatoff on the Sacraments.
"1 TE hears confessions chiefly in Lent. A crowd of
*" people, waiting for their turn, stand together in
the body of the church, and the Priest, standing on the
solea, 1 in his epitrachelion, with a disk and light before
the Icon of Christ, reads the preparation, &c., down to
the questions, once for all. Then he repeats the Ten
Commandments, and the people go up, one by one,
behind a movable screen, set on the solea. The priest
asks against which of the commandments they have
sinned ; they confess ; and then he imposes penance,
and absolves them, laying his epitrachelion, and his
hand, on their heads. " They ought, no doubt," he
said, " to particularize, so far as is necessary, to make
clear the nature and degree of the greater sins ; but
there may be sometimes a thousand to confess in one
day, or at least in two or three days, in one week ; and
it is unavoidable that there should be many bad con-
fessions."
[This seems to be the step before the iconostasis leading into
the sanctuary.]
M. Fortunatoff on the Sacraments. 321
He not only owned that lay people cannot com-
municate often without giving up their worldly busi-
ness ; but he said that it ought to be so. " If the
custom in early times was different, this was because
then the Christians followed no worldly business.
You cannot serve God and mammon. The outward
preparation (to fast for a week beforehand, and to
attend the services of the Church three times daily,
and to go to Confession), though no doubt it was
meant to assist the inward preparation, is no more
than what is necessary. It is not an easy thing to
prepare one's self properly ; and it is easier to prepare
well once a year than often or habitually." And he
cast bitterly in my teeth our contrary Anglican practice
and profanation of the Sacrament by inviting all who
will to come and take it without any preparation or
confession, having eaten a hearty breakfast (as Madame
Potemkin said of her governess) just before. "A pretty
improvement it would be in us to follow such an
example ! No, indeed ; whatever yours may do, our
Church knows better the reverence due to so great a
Sacrament." I said, " I think the custom now existing
among the Latins on this point is better than yours."
He replied, " Quite the contrary ! Ours shows that
we have a deeper sense of the greatness of the mystery
than the Latins have." Mademoiselle N. (who is so
fond of reading Fenelon and St. Fra^ois de Sales)
Y
322 M. Fortunatoff
said, "Lay people i.e. ladies whose time is their own
might without difficulty communicate once in six
weeks if they wished it " (that is, twice in each of
their four Lents) ; " but oftener than that I think
would be even prohibited."
The Countess Anna Orloff, I was told afterwards, lives
close to a monastery near Novgorod, and communicates
daily. She is daughter of the Count Alexis Orloff
Tchesmensky. She emancipated her serfs, and has
expended half her fortune in restoring and enriching
the Youvieff monastery, three versts from Novgorod.
She has a house in the capital, and is a " Dame d'hon-
neur ;" and any one meeting her would take her to be
a fashionable lady. But she lives by rule, and receives
to dinner only on Tuesdays and Saturdays ; and all her
guests must leave at seven p.m. She never eats meat,
and communicates often, if not daily. Her director, the
Archimandrite Photius, is now dead, but she still follows
the rules he gave her. They spoke also of another
lady named Tchoutchkoff, now Abbess of a convent,
founded by her on the battlefield of Borodino, where
her husband was killed. Her only son, a youth of
sixteen, dying soon after, she retired into a convent at
Voronege. She is now in Petersburg, having come to
be godmother to the Princess of Darmstadt, the fiancee
of the Hereditary Grand Duke, when she is reconciled
to the Church and confirmed.
on the Sacraments. 323
F. blamed the Latins for not giving the Chrism and
Holy Communion to baptized infants, saying, " If you
make the development of the intellect a necessary
preliminary, you should postpone baptism."
He said it was a common error to regard the
anointing of the sick as a preparation for death
(viaticum) ; the primary purpose of it being to obtain
healing of the body, which often occurred, to his
knowledge. The vulgar error, which exists in Russia,,
has arisen from the mistake, from the sound of the
soborovatsia, from sobor, " an assembly of priests " for
sberatsia, "to prepare for a journey." St. James says,
"Let him send for the elders of the Church;" and in
the Russian Church the sick man sends for seven
priests, if they can be had, though one will suffice.
" Last year," said Mr. F., " I with six others adminis-
tered soborovanie, that is, united prayer with unction,
to the priest of the Samson Church, and, after he had
been given over by the doctors, he recovered."
In the old times, before Peter the Great and the
Synod, mixed marriages were not allowed in Russia.
There are seven degrees of consanguinity or affinity,
within which marriage is forbidden j so second cousins
cannot marry, nor can one marry the child of one's
second cousin ; third cousins may marry. The cele-
bration of a wedding is called the crowning of a couple,
from the crowns which are used in it. There is a
Y 2
324 On the Sacraments.
slight penance for a second marriage ; far more for a
third ; a fourth is forbidden altogether. If a man is
banished to Siberia for life, his wife after three years
may marry again.
They have not the four seasons for Ordinations, nor
do they ordain a number of Priests and Deacons at
once, but only one Deacon or Priest in one Liturgy.
That there are seven Sacraments or Mysteries is a point
of faith ; whereas we in England seem to recognize only
two. " Your difficulty is only verbal," he said, " since
you admit all the seven. The Church does what suits
her communion, and she cannot go back or turn aside
to quibble about words." He had at first contended
that the Septenary number was from the beginning ; at
length he admitted that perhaps they had received it
in later times from the Latins. " I see what you
mean," he said ; " they existed and we had them from
the beginning, and at length the Pope counted them
for us. Well, that is no great matter, we may admit
that."
CHAPTER LXVII1.
M. Fortunaloff on the ChurcKs Development.
" ~FN one point of view," F. said, "that Babylonian
Eef ormation of the Lutherans and the Calvinists
may facilitate the restoration of unity. For certainly,
it makes both the Greeks and the Latins to feel a sort
of common unity by contrast. But how can there be
any union with you, when I see such great differences
between us 1 besides that greatest one of all, that of
the Procession, you reject the Intercession of the
Saints and their Invocation, and the Relics, and the
Icons. Now, to speak only of the Relics : they are
our most unanswerable argument, the only argument
which seems to be felt, against the sceptical objections
of all the medical men here. We are far from having
a process of canonization like that of the Pope. God
Himself alone reveals sanctity in our Church, and
Relics are always found by revelation, and attested by
incorruption and other signs of sanctity (miracles of
healing, apparitions, &c.). The Relics thus found
326 M. Fortunatoff
have often been those of persons quite unknown, and
the places of whose burial were equally unknown.
And then the police, the authorities, secular as well
as spiritual on the spot, besides the Synod here, make
a very strict examination. And can we yield to you
then that the Relics are unnecessary, and to be re-
jected 1 Again, suppose even that you admit (as you
say you do) the intercession of the Saints and their
Invocation, this is necessarily connected with the out-
ward veneration of their Icons, by which they become
as it were present ; and the one thing can scarcely
exist without the other."
I objected that in point of fact the Invocations were
common a century or two before the outward venera-
tion of Icons was established. And even now the
Nestorians, who have been separated for fourteen
centuries, have Invocations of Saints, though they have
never received Icons. To this, he replied, that even if
it be so, still the necessary developments and perfec-
tion often come long after the principle which involved
them.
In the same way, in alluding to some similar speech
of a Kussian priest, Mr. Blackmore had said to me :
" These Greeks and Russians seem to think Chris-
tianity to be like a great plant, which was not pro-
duced at once perfect, but only came gradually to its
full growth, which it attained at the time of the seventh
on the Church's Development. 327
Council." And M. Mouravieff once said, as if making
an admission : "I feel that this tells in favour of the
Latins, that they claim so boldly to carry on the idea
and the exercise of ecumenical authority, and can point
to a succession of what they call General Councils, not
stopping short, as we do, with seven, but continuing
them almost down to our times, or at least to the Council
of Trent, where they seem at last to have stopped."
On the other hand, the old metropolitan of Peters-
burg, Seraphim, in condemning the Latin doctrine
of the " Filioque " as contrary to the original and
ecumenical tradition, and based merely upon human
reasonings, used to utter this maxim : " Our Church,
knows no developments." *
The truth is, that commonly, the more rigid and the
more ignorant assert at first that everything, small and
great, is of equal necessity, and equally derived by unin-
terrupted tradition from the very beginning; Invoca-
tions, Icons, the law of auricular confession before Easter,
and even the doctrine of the Sacraments being seven,
are all to be found in all the Fathers, and were all taught
and delivered by the Apostles. When driven out of
this assertion, they fall back on the idea of growth or
development, still maintaining as before the necessity
of everything, whether ancient or modern. On the
1 [Was it the residence of De Maistre in Petersburg which
led to the discussion of this subject ?]
328 On the Church's Development.
other hand, the more learned and spiritual, who are
well aware that many parts of the existing system are not
of Apostolic Antiquity, make a distinction between the
original tradition and all subsequent growth or develop-
ment. " The whole faith," they say, " complete and en-
tire, is plainly read in the Scriptures, and plainly handed
down by the Church from the beginning, and admits of
no other change or increase but that which may be
made by the condemnation and denial of new errors.
But, besides this substance of the faith itself, there are
also many other things, some of Apostolic tradition, and
others of subsequent growth or institution, which are
of very great importance, and which cannot be dispensed
with by the Church, without indirectly endangering
good morals and even the faith itself, to say nothing of
her own authority and existence."
He said : " Discussions between individuals under
authority are of little use : the Churches themselves
should confer together and make mutual explanations.
But it might be well if in the first instance some com-
petent persons on both sides would examine accurately
and discuss in writing those points which seem the
most difficult, and on which the apparent difference is
greatest."
CHAPTER LXIX.
The Potemkins Fasts and CJmrch Services.
V. 15 [o.s.]. I dined in the Millionnaia [with
the Potemkins], it being the first day of the
Fast. There are no dispensations, such as are common
among the Latins ; only in cases of necessity people
dispense themselves, for instance, women nursing their
infants, children, too, under seven. And after that age
very few young people of the higher classes fast till they
are grown up. And now the higher classes here are
so Protestantized, that very few of them observe the
fasts at all, at least in Petersburg, where they are
mixed up with 70,000 Germans. Some, indeed many,
may keep the first week and the last in Lent. The
poor all keep the whole of each fast most religiously,
and they do not eat fish, nor do they get potatoes.
The number of guests, frequenting the sort of open
table kept by the Potemkins, will now fall off, as there
is scarcely anything served but fast fare.
They spoke of the Church Services as being certainly
33O Fasts and
far too long, fit only for the monasteries, from whence
they were taken, and as causing great embarrassment
and irreverence. For on the one hand, vast numbers
of the common people have a superstitious horror of
any abridgment, so that it might be even dangerous to
make any change by authority; and on the other
hand, it would often be physically impossible for priest
or people, living in the world, to perform or attend
them, if they were celebrated in a becoming manner
at full length. Besides, the civilized and worldly
people in the towns, who are increasing in numbers,
are as much repelled by the length of the services as
the merchants and peasants are pleased with it. The
result has been that a general system has been esta-
blished of reading the appointed Tcathisms of the
Psalter, and the Hours, and the greater part of the
kanons and some other parts of the services, with the
utmost rapidity possible. Everybody complains of this
irreverence, and is ashamed of it ; and even canons have
been made at different times to correct it : but all to
no purpose. And notwithstanding all that is done
by singing rapidly instead of slowly, singing only once
instead of several times, substituting reading for sing-
ing, and omitting all readings from the Synaxaria,
Homilies, and sermons, &c., it is still necessary for all
those priests, readers, and singers, who officiate in
churches frequented by the higher classes, to make
Church Services. 331
many actual omissions at their own discretion, in
order to bring the services within the compass, either
of their people's patience or their own physical power.
Thus, for example, it is the rule to read through
the whole four Gospels in the Church during the
Koyal Hours, on Monday, Tuesday, and Wednes-
day of the Great Week. But M. Fortunatoff being
the only priest attached to the Hospital of Marines,
reads on those days only one Gospel each year. Again,
he will often during Lent omit the Nocturn and begin
at once with the Matins at the early service. And in
truth, even when there are several priests, it is won-
derful how they are able to go through the services
as they do, during Lent. Not only the early service
at 4 a.m. lasting three hours, but the Hours and
Vespers (with the Liturgy after the Vespers on
certain days) before they touch any food. And then,
when they do eat, about one or two o'clock p.m., they
must not eat anything that comes of flesh : neither
eggs, nor milk, nor cheese, nor butter ; nor even fish.
It is true indeed, that at Petersburg fish is generally
eaten by the parochial clergy in Lent, except during
the first week and the last. But this is merely an
abuse ; and the infringement of the rule does not
extend beyond the capital. After dinner in the
evening (in Lent) there is still a third service, the
Great Compline. And besides all these services the
332 Fasts and Church Services.
occasional duty is very heavy at that season. "In
fact," said my host, " we all get very thin during Lent,
and the body, no less than the spirit, rejoices on the
coming of Easter. '
CHAPTER LXX.
Conversation with the Priest Raichofsky.
, November 17. I went to see the priest
Raichofsky, and translated to him the conse-
cration prayer of the Scottish and the American Litur-
gies. But he asked : " V/hen were those Liturgies
made ? and by whom ? " He did not like the idea of
people in later times altering or composing Liturgies.
As we were speaking of the question of the Pro-
cession, I said : "It seems to me that there is a certain
bias in the minds of your clergy which prevents them
from accepting fairly and fully the expressions and
the sense of the Fathers." When I had admitted that
the Greek terminology is that of the old Fathers, and
had quoted to him Bishop Pearson's statement on this
point, he objected : " Why, then, do you not leave out
the clause, and then there would no longer be any dif-
ference 1 " I said : " We must have some good reason
for leaving out orthodox words, even though they were
improperly put in. And even if you asked us to leave
334 Conversation with the Priest Raichofsky.
them out, as improperly put in, we could scarcely do
this so long as you seem to deny or to suspect and dis-
like the language of your own Greek Fathers. By no
means all admit so much as you admit, viz. ' through
the Son ' in the sense of procession as to the substance,
and not merely interposito Filio, though some seem to
deny even that." " Ah ! " he said, " the separation
was not originally nor really made on account of this
question ; but for other causes for human passions.
But there would be many and great differences between
us, even if that could be removed. Here, in your
XXXIX. Articles, (Article XXII.,) your Church rejects
Images, Relics, and Invocations, and says that they are
contrary to Scripture, and vain and futile inventions."
And he smiled as he quoted the words of the Article.
I replied : "I do not deny that you may reasonably
suspect some of our Articles, and demand explanations,
or if you please supplements and corrections, especially of
Article XI., about Justification, and of Article XXXI. ,
about the sacrifices of Masses." He said : " I see that in
your Dissertation there is very little disagreement to be
discovered on any of these points, but the Articles them-
selves seem to reject and condemn them all, without any
reserve or limitation, and even add abusive language."
" And," he objected, " not all your people interpret your
Articles as you do." I replied : " Comparatively few, I
fear. But that does not touch the question which is
Conversation with the Priest Raichofsky. 335
the true interpretation of this or that Article. No doubt
explanations are needed from our Church, and it would
be a very good thing if we were called upon to make
them. That might help us much."
CHAPTER LXX1.
Church Plate, Books and Vestments Income of
Priests.
/~\NE day F. showed ine the ornamented Gospels
^-^ and the sacred vessels of his Church, which are
kept in a glazed case in the S.E. corner of the sanctuary,
outside the handsome columns which surround the
altar. Close to this case, against the south wall, there
is a huge chest for the phenolia and other robes, some
of which, he said, must have cost as much as forty
pounds. Another day, as we were out walking, we
asked the price of one of the smallest and plainest
sets of altar plate, not including any ornamented
covers for the binding of the Grospel, but only the
paten or disk, asterisk, chalice, spoon, lance, shell
for hot water, and cross. The sum named as the
lowest that would be taken was 350 paper roubles
(about 15Z.); but he thought that 10Z. would be
enough. The whole expense of furnishing a new
church or chapel with what is absolutely necessary
can scarcely be brought under 75Z. or 100/. ; and then
Church Plate, 6r., Income of Priests. 337
it will be very poorly provided. But the vestments
last ; and from time to time fresh offerings are added.
If one supposes the building and the fabric of the
church to be provided, a monastery of the lowest
class, or hermitage, must have a capital of at least
700Z. to secure its existence. The church vestments
being very durable, and accumulating, and having all
been consecrated, when at last they are wearing out,
are used at the burials of the clergy, who are always
buried in the robes of their order.
It is contrary to public opinion and to good manners,
and even to distinct canons, for priests' wives to wear
any gay-coloured clothes, or to make themselves bare,
or to dance ; and they are always addressed, without
respect to their age or youth, by the title of Mother
(Matushka), as the priest by the title of Father
(Batushka). M. Fortunatoff's wife told me that this
is not so with the Lutheran Pastors : not only are their
wives quite free to follow all the fashions of society ;
but even the Pastors themselves go to the theatre and
dance.
F. also told me that there is no such thing
as a priest marrying a second time (after Ordination).
If any one did, the Bishop would cut off his hair, and
secularize him, and he would be made a common sol-
dier. "I could show you such a soldier." I said,
" With us they can marry a second wife." " That," he
z
338 Church Plate, &c.
answered, "is far better ; the evil of our rule is felt."
When a priest dies, his widow and family are saved
from destitution thus : If there is a son old enough, or
nearly old enough, he succeeds to his father's place,
and helps to maintain the widow and her family. Or
else, some student from the Spiritual Academy, or from
the diocesan seminary, is found willing to marry a
daughter of the deceased priest, to whose cure he is soon
afterwards appointed almost as a matter of course. The
usual age for a student to enter the Academy being
twenty, he is twenty-four when the course is completed ;
and so there is a year's interval, in which he may marry,
before he is old enough to be ordained deacon and
priest. The parochial clergy in former times were sup-
ported entirely from the customary offerings and fees
of their people, and the cultivation of their glebes.
The addition of Government allowances in money,
which is now made in many of the dioceses, and which
is to be extended to all. is a recent improvement.
The offerings and fees given on certain occasions, being
quite voluntary, vary between certain limits according
to the circumstances and the disposition of the giver.
For a moleben, a common peasant will give perhaps ten
kopecks copper (about 3rf.), another will give a paper
rouble (about lid.), others of the higher classes from
five to twenty roubles, about ten roubles being, per-
haps, the commonest alms for such people. The fees
Income of Priests. 3 39
for a wedding will vary from twenty roubles to two
hundred. But the poor in this case also, as in the
former, give a much smaller fee in copper. After each
confession, i.e. before they go to communion, they make
an offering, which varies from five to fifteen roubles.
For a baptism it is much in the same way, though if the
Priest goes to baptize the child of a servant in the
house, it would probably be less say a silver rouble
(equal to three and a half paper roubles or copper), or
half a silver rouble. Again, when a priest visits his
parishioners at Christmas and at Easter, every house-
holder makes him such an offering as has been custo-
mary in that house or family. And the priests of each
parish, who usually live together in towns in one Court
(door), and are often four in number, throw the whole
together, and divide it. Thus at the Church of the
Admiralty here (used as the parish church for the
unfinished Isaakski Sobor) there are three priests, who
serve in the church week and week about, though any
one of them who may be at home is liable to be called
upon for occasional offices. F. thinks that each of
these three priests must get for his share at least a
thousand pounds sterling annually.
I find that all the money obtained from the sale of
candles in the churches goes to the Synod, in aid of
the maintenance of the Spiritual Schools, Seminaries,
and Academies. Those collections which I see made
z 2
340 Church Plate, &c.
in a church go all to its repair and ornamenting. The
money put into the box or bag attached to an /cow, goes
partly to the Icon, partly to the church, and partly and
chiefly to the clergy. There is also in a church a sepa-
rate box for the clergy ; and worshippers who get a
moleben (paraclesis), or are present at one, sung before
an Icon, give as they please, either to the Icon alone
or partly to the clergy. There are also fees or presents
for occasional offices performed for individuals. The
houses of the priests belong to the church ; and the
administration of temporalities, except in Government
establishments, is in the hands of the bishop and his
clergy. A priest will sometimes let his private pro-
perty stand in the name of his wife, that it may escape
confiscation for (if so be) misconduct.
There are three Spiritual Academies, viz., at Peters-
burg (i.e. in the Nefski), one near Moscow (in the
Troitsa), and one at Kieff (in the Bratsky, in the lower
city). A fourth at Kazan has been added since 1840. In
that here there are in all 150 students. They choose
out for the Academy one, two, or three of the best
scholars of each of the diocesan seminaries. There are
fifty governments, and each government is also a diocese
(eparchy) and has its Bishop and its seminary. Of
the Nefsky Lavra the aged Metropolitan Seraphim is
Archimandrite ; of the Troitsa, Philaret, Metropolitan
of Moscow ; at Kieff another Philaret, Metropolitan of
Income of Priests. 34 1
KiefF. In the Nefsky there are other honorary Archi-
mandrites, who have been called from a distance with
a view of being made Bishops ; some too who cannot
be made Bishops from their ignorance of Latin.
CHAPTER LXXIL
Church Music.
nnHE singing in the churches here, as I have said
-*" before, is certainly very pleasing, suited to the
sense of the words, moving, and devout. It is as
attractive as some of the readings, or rather gabblings
(for some things are read very well), are disagreeable
and repulsive. F. said, " If you buy the books with
the musical notes printed in them, you will have in
them the music, such as it is, sung in the monasteries
and in churches, where there are only two or three men
singers. But here in the city, and where there is a
choir of singers, some parts of the services are sung to
music arranged in parts. This music, which is based
upon that of the books, is not printed. It has much
in it borrowed from the Italian. Some time ago, a
certain first-rate Italian singer being in the kapella or
practising-room of the choir of the Winter Palace was
moved to tears by what they were singing when she
came in, though she did not know a word of Russ, nor
Church Music. 343
was told till afterwards that what she heard was part
of the office for the dead. The singings for the
Kesurrection at Easter inspire the whole congregation
with the most lively joy ; it is impossible not to feel
transported ; the responses to the priest's announce-
ment, " Christ is risen ! " are made with an indescribable
buzz or hum (cum fremitu) running over the whole
church. F.'s mother had a great wish to die in Easter
week, and this is a popular feeling.
CHAPTER LXXIII.
John Veniamineff, Missionary.
"TVT V. 23. Dined in the Millionnaia, and met there
the priest, John Veniamineff, the missionary of
the Aleoutines. He was by origin from Irkontsk,and the
mission was supported by the Eussian American Com-
pany. He came here, coming round Cape Horn to try
to obtain a bishop for his people. The whole popu-
lation of the islands is 60,000, of whom now 10,000
are Christians. There was a missionary among them
before named Macarius, who baptized a number of
them, but could not instruct them properly, as he
knew nothing of their language ; and he stayed only a
year. It being reported that the natives were ready
to be baptized, the Bishop of Irkoutsk sought for a
priest willing to go there, but all declined. At length
this priest John, having been interested by what he
heard of the natives, offered himself and went. His
children were all born in the islands, but at length he
sent them with his wife to Irkoutsk for education.
John Veniamineff, Missionary. 345
In the islands he made all his own furniture ; and
when he had learned the language thoroughly he trans-
lated some of the Church-prayers, the Catechism, and
the Gospel of St. Matthew, which has now been
printed in Slavonian letters. Not long ago, after his
arrival here, news came overland of the death of his
wife. He came by way of Rio Janeiro, and if he starts
soon to return by land he will not reach the islands
before September, 1841. During the first seven
years he conversed with the natives, and taught
them through an interpreter, one of the Russian
American Company's people. He is now living
here in the house of that company. The natives
are incredibly zealous in attending divine worship,
remaining several hours with great devotion, though
they do not understand, yet knowing that it is
worship. The service is still in Slavonic. He has a
reader or singer, a Russian, who accompanies him, and
one native priest. Others are now learning to read,
and they have set up schools. They can nearly all
say the Lord's Prayer, and a great many the Creed.
Those who are not yet Christians are well disposed to
become so, and are continually being instructed and
baptized. They communicate once in about two years,
as the missionary cannot visit all the islands oftener.
I asked whether those who chanced to have the oppor-
tunity communicated oftener than once a year ? He
34-6 John Veniamineff,
replied, " No, never." I asked what kind of Church
discipline he exercised. Whether for greater sins
there was excommunication and public penance ? He
said the case of great crimes was as yet unknown
among them. They seem to be the most mild, vir-
tuous, simple, inoffensive, and submissive people on
the face of the earth; wonderfully exercised in
patience, often going several days together without
food. The only case at all like those which I had in
mind was one of justifiable homicide, as we should call
it ; but he, on the man's confession, judged him in an
assembly, explained that he had committed a great sin
by killing a man even in self-defence, and said he
must pray for forgiveness for a year ; and he also
would pray for him. The man said he would pray for
ten years. If any great crime were to be committed,
they would give the offender up to be judged and
punished by the Russian law ; his spiritual absolution
would depend on the Priests being satisfied of his
repentance. He confirmed the story which I had
heard from Admiral Bicard of the old native who was
supernaturally instructed ; only, instead of its being
one Angel that appeared to him, the missionary said
that he used to see two together. He had been bap-
tized long before, but only very slightly instructed.
The people came to the missionary Veniamineff and
asked him whether they were to honour him and listen
Missionary. 347
to him, or treat him as a sorcerer. They told him,
when he inquired about the old man's character, that
it had always been very good ; that he prayed much to
God, reproved them when they did wrong, advised
them, taught them to pray, and told them all the
same things that he told them ; that he often showed
supernatural knowledge ; when they were sick he
prayed for them, and obtained their recovery ; when
they were suffering from famine he would tell them
where they should find a dead whale. He had fore-
told to them that he, the missionary, would come
among them, and bade them follow and obey him in
all things. He sent for the old man himself, who
showed him the place where the Angels in white
clothes (whom he called men) used to appear to him.
He said that they told him all that they told him in
the name of God. He knew much of the contents of
the Old Testament (as well as of the New) by means
of such revelations, viz. the story of Cain and Abel,
that of Abraham, and the doctrine of the Mass. He
continued to see the Angels after M. Veniamineff's
arrival; but before long died. After the missionary
had seen him for the last time he foretold that he
would go to Petersburg, which was then far from
his thoughts. This he learned when he revisited the
island, and found that the old man had died a little
before a happy and edifying death. There are some of
348 John Veniamineff.
them who know all the Psalms by heart in Slavonic
without understanding them. M. Veniamineff was
dressed in cotton velvet, and wore a gold pectoral
cross and a red ribbon. (N.B. This custom of giving
the insignia of Orders of Knighthood to ecclesiastics
was introduced by the Emperor Paul to the great
annoyance of his old preceptor Platon, the metro-
politan of Moscow, whom however he forced to wear
the ribbon and star given him.) He had a rough,
weather-beaten look, but one that bespoke a simple,
practical, decided character, and his manner was very
friendly, open, and cheerful. He apologized for
having forgotten his Latin, so that I could say
but little to him except through the Potemkins,
who interpreted for me. He had brought Madame P.
one of the native dresses of the Aleoutines very thin
and transparent, and as light as a feather, covering the
whole person and the head, and protecting it against
the excessive moisture of their climate. It looked as
if it were made of fish bladders. The climate of those
islands is more temperate than that of Petersburg by
at least ten degrees. They cannot grow wheat or corn,
as it will not ripen ; but their potatoes and roots are
excellent. The potato was introduced into Kamchatka
by Admiral Eicard, and I suppose it was carried to the
Aleoutine Islands from thence.
CHAPTER LXXIV.
Mr. Palmer is presented to the Metropolitan of
Moscow.
"VTOV. 27. [o.s.] Count Pratasoff took me at 7.30
TV p.m. to the Metropolitan Philaret of Moscow.
He said to me in Latin, "We are very glad to see you,
and to hear that your Church is favourable to unity, and
respects Antiquity ;" and he asked about the Anglican
Liturgy, saying, " All our Liturgies are most ancient ;
but the Latin Church has changed its Liturgy for the
worse in many points, for instance, in omitting the
Invocation of the Holy Ghost ; and not only so, for in
the East we adhere to the Apostle's injunction, and to
our Lord's own example, both as to the kind of bread
(leavened apros, not av//,os), and as to the unity of
the bread." I said, " In this we agree with the East."
Metropolitan : "I am glad to hear that you now
reverence Antiquity." Answer: "Our Church has
always preferred to follow Antiquity, and, together with
her XXXIX. Articles, imposed in 1571 on all her
clergy a canon binding them, * ut ne quid unquam pro
3 So Mr. Palmer's interview
concione doceant, quod a populo religiose teneri et
credi velint,' &c., to preach nothing as of faith but
what is contained in Holy Scripture, and what the
Catholic Fathers and ancient Bishops have collected from
the same." They both observed, " That canon is very
good." " Also," I said, "in two out of three Liturgies
in use among us, we have restored the Oblation and
the Invocation of the Holy Ghost after the recital of
Christ's words." He asked about the origin of our
Liturgies, and I replied that in great part they were
derived. from the Roman. Count Pratasoff here asked,
" You had then the Roman till the Reformation 1 "
Answer : " Yes, from the time of the Normans, and in
the time of the Anglo-Saxons also, our Liturgy fol-
lowed chiefly the Eoman ; but before that, to the end
of the sixth century, the British Churches had had
Liturgies of their own, as had also the Churches of
Gaul and of Spain." "But now," he said, " you have
omitted some things which you once had in your
Liturgy. For instance, does your Church now admit
Prayers for the Dead?" Answer : " They are omitted
(except by implication) from the Liturgy, but they are
not rejected or condemned. There was a legal de-
cision on this point (in the Woolfrey case) two years
ago." (TJte Count: "That is clear proof.") "The
Prayers which formerly were in the Ritual were
omitted, being popularly connected with the doctrine of
with the Metropolitan of Moscow. 351
Purgatory." The Count : " The abuse of a thing good
in itself does not justify its rejection." They both
said, " That popular liberty, which you have in
England, does not seem very favourable to ecclesias-
tical humility and discipline." " JSo," I said, " it is
the devil's liberty, and the political mischief all came
from the root of religious rebellion. He who has
rebelled against Ms God will not scruple to rebel
against his sovereign." They both smiled and asked
me, " Are there many in England who think with
you 1 " and the Count desired me to explain on what
grounds I asked to be admitted to communion.
I did so, saying, " In the Creed we declare that the
Church is one, and we believe in the unity of the
Church." Metropolitan : "It ought to be one, but it
is not." I continued, "The division which exists is
impious and detestable." Metropolitan: " Unity, no
doubt, is much to be desired." The Count : "Are there
many of the English who have the same idea with you
about intercommunion 1 " Answer : " Most of them
do not think at all about it ; they take the division
existing de facto to be a kind of necessity ; but the
formal doctrine of our Church and the professions of
our great divines are quite different." " Is that so,
indeed 1" they asked. Answer: "Our Church has
never excommunicated the Greek Churches, nor the
Latin Churches of the Continent; only, we excom-
352 Mr. Palmer's interview
municated the Romanists who are in England and in
Ireland, and in Greece, and in Russia, as schismatics"
" That is what I cannot in the least understand,"
said the Metropolitan ; "they are all the same with
the Latins of the Continent ; communion depends on
unity of belief. If they are fit to be communicated
with abroad, they ought to be one with you at home ;
if they are to be excommunicated at home they are to
be excommunicated everywhere." I answered, " Yes,
if they were heretics; but we excommunicate them
at home, not as heretics, but as schismatics. A lay-
man among us might hold all the errors of the Papists as
theological opinions, blamed as they are by our Church,
without his being excommunicated, unless in out-
ward acts he behaved rebelliously." The Metropolitan :
" He could not have, or certainly ought not to have
such liberty, for communion requires the strictest
unity of belief." " As a matter of fact," I said, " he
certainly can, but the case is not likely to occur, for, if
he held all Roman errors, he would hold among them
the necessity of communion with Rome. However, it
is true no doubt, as your Eminence says, that strictest
unity in the faith is requisite for communion, but then
the question arises, what precisely is the Faith, and
our Church makes a great distinction between that
Faith which every one must keep whole and undefiled,
and secondary theological opinions, which are neither
to the Metropolitan of Moscow. 353
essential dogmas, if true, nor heresies, if false. We
consider there are fundamentals of teaching and be-
lief." The Metropolitan answered, " I cannot at all
understand it. The Church should be perfectly one in
belief. There are now several divided communions, each
one in itself and alike in all its parts. It remains then
only to ascertain which of them is right, or most right."
I answered, " Whether rightly or wrongly, our Church
makes this distinction. We have never charged the
Papists with formal heresy ; beyond the necessary faith,
then, we must not so much look to identity of opinion
as to the legitimacy of the local altar or chair, to dis-
tinguish in each part of the world the true Church and
to constitute its unity." Metropolitan : "I deny this
distinction of essential dogmas and secondary opinions,
and think it contrary to the sentiment of all the
Fathers." The Count said, "On that principle you
would be an Universalist, changing your religion with
your dwelling-place, as often as you crossed the frontier
from country to country. Besides, who is to judge
what is essential and what is not essential 1 That is
most difficult, and opens the door to endless diversity
and confusion." I answered, "No Church has ever
denied this distinction which you would reject, nor
can avoid making it ;" and I went on to give instances
in illustration.
At length the Metropolitan admitted my distinction,
A a
354 Mr. Palmer is presented
but with the remark that there are many things so
important, so intimately connected with, so practically
inseparable from dogma, that to tolerate them is quite
incompatible with unity of communion, belief, or
Church." The Count repeated. " You are then a sort
of Universalist : you admit at once both the Latin and
the Greek saints." " Certainly I do," I answered, and
the Metropolitan remarked that the Council of Florence
had been ready to do the same.
The Count now for the first time asked me to state
to the Metropolitan our definition of the Visible
Church, though I had signified it implicitly, and this
I did as follows : " The one visible Catholic Church
on earth, the true continuation and representative of
that founded at Jerusalem on the day of Pentecost is
at this time divided by differences about secondary
matters into three local parts, all agreeing in the neces-
sary faith, viz. the Orthodox Eastern Churches and the
Western ; the latter being subdivided into the Conti-
nental and the British. In their respective dioceses
each holds original and legitimate jurisdiction. And
if, in consequence of the de facto quarrels between them,
any Bishop of either of the three seeks to draw away
Christians from the other two, to organize them into
separate congregations of his own way of thinking, thus
making points of difference points of essential faith,
we say that these new congregations are schismatical.
to the Metropolitan of Moscow. 355
The Metropolitan said, " You admit then the Oriental,
the Latin Catholic, and the British Churches all at
once." " Yes," I replied, " each in its original diocese
or region, not otherwise." The Metropolitan again
said, " I cannot understand this ; " he added, " Do
many of you hold this theory 1 I think it can be any-
thing but general." " My Lord Metropolitan," I
answered, "it is no theory, but that definition of the
Visible Church, which has its place in the prayers and
formal acts of our Church, and has the general testimony
of our theologians." " These are matters," the Count
and the Metropolitan said, " for some future Council
or Councils, but they cannot be treated of with indi-
viduals." " Your language," said the latter, " suits
well enough for the fourth century, but is out of place
in the present state of the world ; such a wish for unity
of communion is very good and laudable ; it is to be
hoped that such feelings may become general, and then
in due time the necessary steps may be taken by the
authorities on all sides. But as things are, individuals
cannot be treated with or recognized in the first
instance ; now at any rate there is division."
I said as before, " I do not see meanwhile how indi-
viduals can either be exonerated of their duty to the
local church in which they find themselves, or have
lost their right to the sacraments." The Metropolitan
answered : " In a case of necessity, such a claim might
A a 2
356 Mr. Palmer is presented
be considered yours is not such, because there is an
English church here to which you can go." " I acknow-
ledge no English church," I replied, "in your dioceses;
there cannot be two rightful churches in one place." The
Metropolitan said, " But you have a church here ; and
Mr. Law is under some Bishop I suppose the Bishop
of London." I replied, " The English here are under
no bishop of ours, nor at Moscow. They have their
own chaplain, and pay him, and to them he is respon-
sible that is to the Eussian Company." This surprised
him much. " But then," he said, " your Bishops at
home ought, if your view of things is right, to teach
their people better, to teach them to seek union with
us, and to go to our churches." "But," I answered,
"they cannot go to your churches if you will not
receive them ; and if a man going abroad asked his
Bishop as to seeking communion " " Ah ! what would
he answer 1 " asked the Count. " Why he would give
an answer such as this probably, ' You may try, if you
like, your disposition is good ; there can be little doubt
they will refuse you, but there will be no harm in
making the experiment.' " " Indeed, would they go as
far as this?" interrupted the Count. "Well," I
answered, . " they could scarcely do otherwise, for the
principles of our Church are well known. I myself
consulted in that way the head of my college, who is not
the least eminent of our living theologians, and he
to the Metropolitan of Moscow. 357
heartily recommended me to make the application, and
gave me a letter."
" Then you mean," said the Count, " that all your
English are schismatics because they have not brought
letters to us from their bishop or archbishop 1 " " Not
absolute schismatics," I answered, "but that is the
strict form." "Why, then, have you not brought such
letters yourself ? " I answered, " I have brought, as I
have said, a letter from the head of my college, and
I would also have brought a Letter in form from the
Archbishop of Canterbury, but he, supposing the letter
of the President of my College enough, thought it
better not to countersign his letter, nor to give me any
other separate certificate. The Archbishop knew of
my intention, and expressed no disapproval of it."
Count Pratasoff laughed, and turning to the Metro-
politan said, " Ah ! ah ! ils ne voulaient pas se com-
promettre." I said, " They feared lest a formal letter
might be taken to give me some kind of public mission ;
and the more so because they knew that I carried with
me a printed Dissertation upon the XXXIX. Articles
of the Anglican Church, to which, being merely my
private composition, they would not desire to seem to
give any authority. They said that I had all I needed
in the letter of my Superior." The Count said again,
laughing, " Ah ! ah ! but he is only a Priest, like an
Archimandrite ; his letter is nothing ; you should have
358 The Metropolitan of Moscow.
brought the same countersigned by the Bishop."
" Well," I replied, " if you will answer me thus, ' that
I must bring letters from a Bishop before you take
into consideration my demand of communion,' I will
not lose time in applying for them. They were by no
means refused me when I started ; indeed, the chap-
lain of the Archbishop cautioned me against saying
that they were."
Thus the interview ended. Archbishop Philaret
repeated his first words, when the Count presented me
to him. " We are all very glad to see you in Eussia,
and hope that good may spring from this seed." Upon
this I took my leave, and left the Count and the
Metropolitan still together.
CHAPTER LXXV.
His Letter to the President of Magdalen.
n^TOVEMBER 30 [o.s.]. I wrote to the President
-*"^ of Magdalen College a letter which I read to
M. Fortunatoff. The heads were these :
1. That the Church of England, considered as
differing from common Protestantism, is even less
known in Russia than in France.
2. That the Russian clergy are either less careful, or
less willing than the French to distinguish between
the necessary faith and secondary matters ; and again
between what is intrinsically necessary and what is
necessary only from obedience to authority, whether
local or universal.
3. That they are not clear respecting the definition
of the visible Catholic Church, but are either vaguely
liberal, or narrowly Greek, the forms used in the
reception of individual proselytes requiring them to
anathematize indiscriminately, as soul-destroying here-
sies, the errors of the Papists, the Lutherans, and the
Calvinists.
360 Mr. Palmer's Letter.
4. That they make no clear distinction between
Apostolical churches, holding the necessary faith, as
the Roman and the Anglican, and others which are
plainly heretical, as the Nestorian ; nor again between
an orthodox church which is on its own territory,
and has there a legitimate jurisdiction, and those which
are intrusive and schismatical, as setting up altar
against altar.
5. That they would be much afraid of taking any
steps which would scandalize the Lithuanian Uniates,
or the Austrian Slavonians of the Greek rite, or their
own ignorant peasants, or their own dissenters (raskol-
niks), or the Greeks of the Levant ; and such a step it
would be to admit an Anglican to communion without
his renouncing Anglicanism.
Mr. F. criticized it freely, and ended by going to
his piano and singing the Trisagion (aytos 6 eos), the
Cherubicon (Therefore with Angels, &c.), the Ter-
sanctus (Holy, holy, holy) ; the Hymn (<ws IXapov)
the Nunc dimittis, and the Te Deum.
CHAPTER LXXVL
Reconciliation and Marriage to Alexander of the
Princess of Darmstadt.
npvECEMBER 4 [o. s.]. Count Pratasoff having
sent me a message to go to M. Skreepitsin's
chambers, at 8 p.m. I went in a frost of twenty-three
degrees, and drank tea with him, and two of his friends ;
one of whom I had met before at the Sergiofsky poustin
(hermitage). They did not seem to approve the sug-
gestion that there is a connexion between the primacy
of St. Peter and that of the Pope. They said : " We
must think a little before we admit that." M. Skree-
pitsin told me that the Count had asked permission for
me to be present to-morrow in an upper room, (which
looks down upon, from the end, into the church of the
Winter Palace,) during the reconciliation of the young
Princess of Darmstadt, the fiancee of the hereditary
Grand Duke, Alexander ; and he bade me to come to
him at 9 a.m.
Next morning I went, accordingly ; and about 10.15
362 Reconciliation and Marriage to Alexander
he took me with him to the Palace, showing me the
principal halls and rooms, in one of which (the Salle
des Generaux) there was a portrait of our Duke. At
last I was posted at the open arch, or window, of the
church, with three rows of court ladies in front of me,
who asked one another, with surprise, who I could be,
and how I came there. The Princess, whose god-
mother was the Abbess of Borodino, 1 was first reconciled,
and read, or rather said by heart, very distinctly and
with emphasis, the six pages of answers which M. Skree-
pitsin last night would not let his friends call an abjura-
tion, but which Count Pratasoff, to-day, in promising me
a copy of the form, himself so called it, though he
added : " We introduced into it for this particular
occasion quelques adoucissements."
After the reconciliation the Princess joined the
Imperial family, and was kissed by them all in turn.
Then the Liturgy began ; and, after the Consecration
and the singing of the " It is meet," &c., she advanced,
assisted by the Empress, made three low reverences
before the Icon of Christ, and kissed it, and the like
before the Icon of our Lady ; and when the Deacon
appeared with the chalice, adored, answered the usual
questions, and was, by the Metropolitan, communi-
cated standing.
Next day, Dec. 6, Commemoration of St. Nicholas,
1 Vid. supra, p. 322.
of the Princess of Darmstadt. 363
and the Emperor's name-day was chosen for the
betrothal. This ceremony, as well as the nuptials
(coronation, as the latter is ordinarily called), is never
performed by a Bishop, or by a hieromonacfi, but by a
secular priest ; at Moscow, by the Protopope of the
Church of the Annunciation, in the Kremlin ; here, by
the Imperial Confessor, who is now the Archpriest
Bajanoff. The betrothal is now commonly joined with
the marriage itself; formerly in private houses, but
now that is forbidden, and the prayers for the depo-
sition of the marriage crowns are now commonly added
at once ; so that the interval formerly required before
cohabitation, no longer exists. Marriages, and other
ecclesiastical acts of the Raskolniks are, civilly, null
and void.
CHAPTER LXXVIL
Conversation with M. Mouravieff.
npvECEMBER 10 [o.s.]. M. Mouravieif gave me a
""^"^ palm, which he had brought from Jerusalem.
He said that he had now read the " Treatise on the
Church," by Mr. Palmer, of Worcester College, which
I had put into his hands. " You are obliged," he said,
" to apologize, and to cast about in order to defend
yourselves, and your Reformation. But you cannot be
defended. In that book the author fuses and patches
together opinions and authorities, rejecting some, and
accepting others ; but the Eastern Church is calm, and
immovable. She has a good conscience ; she believes
that she has kept all as it was at first. She has
separated from no other church ; while, in your case,
it is plain how it was. It is painful to contemplate,
but manifestly it was a violent irruption into the
church of laymen, who mangled and altered their
religion to suit their own purposes. Union with such
a church is impossible. Others may reasonably come
Conversation with M. Mouravieff. 365
to the Eastern Church and follow her ; but she can
yield nothing in any way, least of all to you, between
whom and us there are so many more differences, and
so much greater, than there are between us and Rome.
No doubt there may be, and may have been, among
you, some who are better disposed than the rest. Such
individuals may try to recommend a better kind of
theology ; but union with a national church, which
leaves such latitude for denying or asserting all kinds
of opinion, is impossible. Our definition of the Church
and our doctrines are clear, full, and indubitable, and
rigidly maintained. There may be individual heretics,
such as P., but their opposition to the Church is
manifest." (Qu. How then do they remain protopopes
in important parishes of the capital 1) " But with you
everything needs explanations and apologies. One of
you sees a thing in one light, another in another ; no
two of you agree. There are your XXXIX. Articles,
which any one may subscribe, and be a thorough-going
Protestant. You, in your Dissertation, allow some
things to us, and do not allow others ; you amalgamate
and reconcile and electicise, that Protestants you may
not be. But if you were to dare to preach or to avow
openly your anonymous Dissertation, they would call
you a Papist, or a Greek, or I know not what."
Afterwards, when I had suggested that they might
use their chaplains in London, so as to acquire a better
366 Conversation with
knowledge of the state of Church matters in England,
and, by changing them after a few years, might form
competent teachers of English, and readers and trans-
lators of the better English books, he replied with a
smile, " We have no particular reason for cultivating
such studies ; English is not a classical language."
" No special reason," I replied, " but at least some
acquaintance with our better theology might with ad-
vantage be substituted for the German, which is now
read in Russia." He answered, "If we read here
German books, we do not adopt the errors of the
Germans, but can distinguish between good and bad
without help from you."
He said presently, " You saw on Thursday how an
individual may be received." I answered, " I saw
then simply the reception of a convert from soul-
destroying heresy to the Catholic Church, not to the
local church of Russia. Now it may seem to you all
very well to call the Eastern Church the whole Catholic
Church, and to "reconcile" Latins, Lutherans, Cal^
vinists, Anglicans, one and all, as heretics, foreign to it ;
but I am sure that this will not stand ; sooner or later,
the theory will break down ; it is a plain absurdity. If
the Latins are heretics, the works of Thomas a Kempis,
Francis de Sales, and Fenelon are the books of here-
tics ; is the penitent to confess the reading of them as
a sin 1 " " No," he said, " the works of heretics need
M. Mouravieff. 367
not be heretical ; not all works of heretics have been
forbidden ; it had never been forbidden to read Tertul-
lian and Origen." " But," I continued, "what is to be
said of the admitted sanctity of so many Latins 1 of
their comparative superiority in various points to you?
And what a difficulty, what an absurdity it is to sup-
pose that one-half of the Church, with the chief see,
has fallen away into absolute heresy, and then has
gone on extending itself and producing more fruits
than that Eastern half which has remained orthodox ! "
He answered, " I must allow to Rome the credit of
activity ; but by that rule your English and Scotch
Dissenters (of whom alone we know anything) beat
you out and out ; for they are in India, America, the
Levant, Syria, and Abyssinia, everywhere, and they
convert numbers." I replied, " They are active enough
no doubt ; but, as for their converting numbers, they
have not done that as yet."
He continued, "Besides, we do not say that the
Latins are in all respects heretics, only in some points,
as on the Procession, and in giving only half the Sacra-
ment of Holy Communion to the laity. And, if we
were to admit any others to be part of the true Church
besides ourselves, it would certainly be rather the
Roman Church than yours ; for there is comparatively
but a slight difference between us and them." I said,
" We by no means deny them either, any more than we
368 Conversation with M. Mouravieff.
deny you, in their legitimate dioceses. "But," he re-
plied, " you manifestly fell away from them; and it is
of no avail now to try to explain things away, and to
change all our convictions as to your past history."
CHAPTER LXXVIIL
M. Fortunatoff on Transubstantiation.
~T\ECEMBER 12 [o.s.]. Fortunatoff praised much
~^^^ the Abbe Bautain's last book on Philosophy,
and the movement in France in favour of a return to
religion ; he had interchanged a letter with him. When I
had quoted Platon as allowing that distinction, which
F. and others will not hear of, between the two
principal Sacraments and the other five, he said that
Orders and Absolution were just as necessary as Bap-
tism. I answered, "Each in its way; for some, and
in certain secondary respects ; even more necessary, if
you please, in those respects in which they are needed ;
but birth and food are for life the principal things. "
In fact Platon calls matrimony a ceremony or rite ; and
I had read already to F. from Mr. Palmer's Treatise on
the Church, a passage of Platon's letter to M. Dutens,
" Vocem quidem Transubstantionis admittit Ecclesia
nostra Orientalis, non tamen carnalem et naturalem,
sed mysticam et spiritualem " (Theophanes is even
B b
3/O M. Fortunatoff
bitter and contemptuous in rejecting what the Papists
have invented). " Now," I said, " no one of you will
go so far as to say that Platon was a heretic." "No,"
he answered, " certainly not. Nevertheless, the opinion
of our Church is nearer to that of Rome." " I do not
deny," I answered, " that the prevailing opinion is, as
you say, nearer to that of Rome (no wonder, when
you have been consciously or unconsciously borrowing
from Rome in so many things, as the very word tran-
substantiation, which seems to draw after it its received
Roman definition) ; but I only say that this question
is not so definitely shut up with you as with the
Papists, and that a man may hold, express, and even
publish as the doctrine of the Russian Church, a doc-
trine identical with ours, and may distinctly deny the
Roman doctrine without being called a heretic for it."
"Yes," he said, "but I should like you to see what
Demetrius of Rostoff writes on that subject. Theo-
phanes was not quite orthodox, but inclined towards
Lutheranism on some points ; and there are traditions
and accounts of certain miraculous appearances pre-
sented to doubting priests, which to me seem irrecon-
cilable with your doctrine. And, if I am to believe
that it is really Christ's body, what else can I say but
this 1 that I see the appearance of bread, but believe
that it is not bread but His body." " That," I said,
"you may well say, and yet be quite orthodox."
on Transubstantiation. 371
" But how then," he objected, " can I say also that the
substance of the bread remains V " Both Christ and
His Apostles," I said, " and all the Fathers, and the
Church in her formularies, call it bread after consecra-
tion." He objected, " No ; Christ said ' Hoc ' the
neuter, not ' Hie panis ;' and neither the Fathers nor
the Church ever call it bread after the consecration,
but ' gifts,' ' mysteries,' but I am afraid to speak too
confidently either for myself or for the Church on such
a point, and I suppose that Koutneyich also would not
say much about such scholastic questions."
Later in the day, M. Fortunatoff, who is now in-
structing a Lutheran, and will probably reconcile him
next Sunday, asked me, " Why are you going to trans-
late the Catechism (the " Orthodox Confession") of Peter
Mogila, the importance of which is merely historical 1
You should rather translate courses of theology, as
those of Ternovsky, Platon, &c." "Why," I replied,
" I read to you this morning from Platon a passage,
which, if you rightly represent your Church, is here-
tical." He said, " I will not venture to say anything
more on that subject, except this : that I believe that
when I receive the Holy Mysteries, I receive the
very Body of Christ, though my eyes see bread."
" Yes," I answered, " that is quite right, we can have
no difference about that."
B b 2
CHAPTER LXXIX.
Various Notabilities at the Synod House.
~T~ AST year, F. says, a monk, after being made
an Archimandrite, and six of the cleverest
students from the Spiritual Academy, went to Pekin
to live there ten years, and to learn the Chinese lan-
guage. (N.B. Some year later than 1850 this Archi-
mandrite came to me at Oxford, heing then attached
as interpreter to Admiral Pontiatine's mission to Japan.)
December 13 [o.s.]. At the Synod, Mr. Skree-
pitsin presented me to the Archpriest Bajanoff, late
preceptor to the Grand Duke Alexander, .as well as
Imperial Confessor. I also met Mr. Serbinovich, private
Secretary to Count Pratasoff, the priest Raichovsky,
Admiral Ricard, and others. One of them presented
me to the President of the Academy of Sciences, who
said he would show me the oldest MS. of the Scriptures
which they have in Russia, being of the tenth or
eleventh century.
Mr. Skreepitsin said, "Our Church has, and we
At the Synod House. 373
have, one good point ; that is its tolerance. "We are
not like Rome, which anathematizes all others ; we
have our own rite, but can be at peace with others,
for they are all essentially one. The same Christ is
worshipped by us all, and all things else are matters
of comparative indifference." I replied, "I cannot
admit two or more religions, as you seem to do, but
either we are of the same religion, or one of us is a
heretic. There is one faith, one Church, one bap-
tism, &c."
CHAPTER LXXX.
Conversations with the Princess Dolgorouky.
"T^ECEMBEK 14 [o.s.]. Met at the Millionnaia
the Archpriest Ktitnevich, who spoke again in
praise of Bishop Andrewes's Devotions. He took me
to the house of Princess Dolgorouky, whose husband is
Governor of Vilna. She was interested, she said, to
hear of the intention which brought me to Kussia,
because " we are so used to have our Church and
religion despised by those who know nothing about
it." She spoke English perfectly. She complained
of the bigotry of the Catholics : " They think it a sin
to enter a Greek church." I suggested that the
Catholics are quite right in acting so, if they are
Catholics, if that is their distinguishing title.
Presently she said, "You are High Church, but
you have not in your Church the ' Mass ' ? the
' Liturgy ' ? " " Certainly we have it," I answered.
" But it is not always said there," she replied ; " this
seems to me the great difference between our worship
The Princess Dolgorouky. 375
and that of the Protestants. I have often .been to
hear the prayers, hymns, and sermons of the Lu-
therans, but I never felt there as if I had been in
Church ; on the contrary, the whole outward worship
irresistibly impresses me with a sense of the depth
and holiness of the mystery. In it, both in the
words and the ceremonies, the whole incarnation and
life and passion of Christ, our redemption, and the
application of it to our souls, are shadowed forth, and
pleaded and obtained. I know you have the Com-
munion, which is contained in the Mass, but that is
a separate thing ; and it is even opposed (popularly)
to the Mass. The German Lutherans also have that ;
but it is stripped of all that deep worship which we
have in our Church, even when the people do not
communicate, and which the Latins have also."
After some farther conversation, she said, " I am
sorry, however, that you should think so harshly of
all other Communities, as of the German Lutherans.
I have known so many excellent people among them.
I love charity and tolerance, and dislike very much
the intolerance and sweeping condemnations of the
Catholics." I had been telling her that I first went
abroad regarding all Lutherans and Calvinists of the
Continent as brethren, though lacking some things,
and Papists as all but idolators, but had soon disco-
vered that the Lutherans and Calvinists are the Dis-
376 Conversations ivith
senters of the Continent, while as regards the Papists,
in spite of very strong prejudices against them, I had
been forced to feel that there was a deep unity of
principles between us. She dwelt much on the denial
of the cup to the laity, and said, " If anything could
drive the people to rebellion it would be that."
Some days after I visited the Princess again, who
said, " You surprise me. In talking to you I do not
feel as if I were talking to a Protestant, and yet I
suppose I must call the Anglican Church Protestant.
What strikes me is the vast diversity of opinions, and
upon the most important points, which I find within
the English Church and in English authors. I have
read," she continued, " many English books " and she
spoke of Tillotson, Hannah Moore, Bishop Home, &c.,
&c. " and my brother studied at Edinburgh, and has
an excellent English library. I like much the pious
and practical spirit of many of those English books,
though of course I do not agree with the Methodistical,
or Calvinistic, or Protestant doctrines contained in
them, and, when I am preparing to communicate, I
put them aside, and then read such as treat of the doc-
trines we believe. At such times I would rather read
Catholic books, as I do not find in them any difference
to signify, but I cannot endure their uncharitable spirit.
I, for my part, would gladly pray in their churches,
but they think it a sin to come into ours."
the Princess Dolgorouky. 377
She was speaking especially of Vilna, where she has
some Polish friends. They think all the followers of
the Greek rite to be in the way of damnation. I said,
" They are not to be blamed as uncharitable, because
they have a horror of heresy and schism. Though they
be wrong in their definition of the Church, that it is
rather the fault of the Popes in past times than of in-
dividuals under authority now. Your own forms for
receiving proselytes set up for you just as exclusive a
definition as that of the Latins, only you are incon-
sistent. You all of you disbelieve the sense of your
own books and formularies, and your danger lies in
this, that, when your common sense has carried you
out of the exclusive Orthodox-catholic Eastern definition
of the Church, you know not where to stop, and so
your practical disallowance of the formal pretensions of
your own Church degenerates into liberalism and in-
difference. Here, for instance, I have not met with a
single person who has shown solicitude to bring me to
the orthodox communion for the salvation of my soul,
though were I, thus unbefriended, to come myself to be
reconciled, God would be thanked * for having put it
into my heart to flee, as from the flood into the ark,
from heresy and the way of damnation into the true
Eastern Church, out of which no one can possibly be
saved.' Is this charity 1 I call it rather cruelty."
She seemed not to know anything about those
3/8 Conversations with
passages in the formularies which I quoted ; nor to
know how far they were of authority. She said, " Our
Saviour distinctly rebuked such a spirit in the Jews
towards the Samaritans, and turned the Samaritan
woman's attention away from such former disputes to
'spirit and truth.'" On the contrary, I pointed out
how He laid down to her dogmatically, " Ye worship,
ye know not what ; we know what we worship ;
salvation is of the Jews." So also the Church
says now, to the Protestants, " Ye worship ye know
not what, for salvation is of the Church." She
admitted it, and said, smiling, " I wonder what my
son's preceptor, an excellent Evangelico-Eeformed
Lutheran would say if he heard you accuse me so
strongly of Protestantism. I cannot endure that illi-
berality. I think one must admit the difference be-
tween those who believe in Christ and wish to obey
Him, and those who do not. If a man has this requisite
with honesty of purpose, though he be out of the pale,
one must feel and admit that he is a Christian, and in
the way of salvation."
I asked, " When once you begin, where can you
stop 1 " She answered, " Some time ago I wished to
engage a preceptor for my son. A German presented
himself. I asked, ' Are you a Christian 1 ' He was
confused, and hesitated ; then he said, ' I have not
made up my mind, I have not quite formed my
the Princess Dolgorouky. 379
opinions.' So I tried again, and at last got a satis-
factory answer." " Satisfactory," I said ; "had he been
baptized ?" "I took that for granted." " Therefore
you must have thought it necessary." " Yes, certainly."
"Did he believe in the Holy Trinity? in the Incar-
nation ? " " Certainly, for I asked him if he was a
Christian." " Perhaps he was an unbaptized Unitarian,
for such there are in America. It is by no means
certain that he would understand your questions
in your sense." Just then the Hebrew Professor, a
converted Eabbi, came in, and the Princess appealed
to him and he settled the point at once in her favour,
saying, " If you believe that Jesus is the Christ, and
confess it with your mouth, you are in the way of
salvation ; this is the doctrine of our Church."
CHAPTER LXXXL
Conversations with M. Motiravieff, the Bishop
Veniaminoff, and M. Serbinovich.
r I iHE same day I saw M. Mouravieff, and lent him
-^ a little book, published at Rome, in which an
attempt is made to prove that the Russian Church had
remained in communion with Rome long after the time
of Cerularius ; alleging, among other things, in proof
of this, the reception in Russia of the festival of the
translation of St. Nicholas to Bari, a festival which
the Greek Church ignores. He said, "All the com-
munications and intercommunions stated to have taken
place between the Russian Church and the Roman,
after the breach with Constantinople, are inventions
and misrepresentations of the Uniats." He put aside
all attempts to defend or excuse the Anglican Church
for its actual separation from Rome, saying, " The
Pope had acquired a right of jurisdiction. The Latin
Church had taken that Gothic form and constitution,
and your separation was made by secular violence. If
Conversations and Visits. 381
I had been an Englishman then, I should have adhered
to the Pope." Presently, however, he admitted that
the Pope's supremacy was not necessary or right in
itself.
He then returned to his constant topic, of the utter
uncertainty and mutual contradiction of all accounts of
Anglican doctrine. From him I went to visit the new
Bishop of the Aleoutines, now called Innokenti, who
told me that they now have four or five churches built
in those islands.
At night I went to Count Pratasoff's private secre-
tary. As to my wish to communicate, he said, " As a
layman, I cannot say much about it. We are obliged
to be extremely cautious, and must wait for God's good
time for unity. At present we can only have unity of
good will and sympathy. It would be impossible to
allow your demand without setting a precedent ; and
anything new might cause mischief. We must take
care not to make more Kaskolniks than there are
already. For instance, if I were to say what you said
just now, that the Icons, approved by the Second
Nicene Council, were not only pictures, such as we
have now, but statues also ; that is to say, images of
any kind, I should be a kind of heretic for many.
Therefore we must wait till those prejudices of
ignorance are removed by education. Besides, the
Greek Churches must be treated by us with great
382 Con versation
respect, and the Eussian Synod could not well do
anything alone."
He told me that he was educated in the Jesuit
College, at Polotsk, where they made much of Aristotle.
We then conversed about the method of study pursued
at Oxford, by reading well-chosen books, rather than
by hearing Professorial lectures; and our consequent
freedom from the German plague. He said, " We, on
the other hand, read the German systems of philosophy,
and especially courses, or views, of the history of
different systems, if not to learn truth, yet to correct
error." He asked about the Scotch writers. I re-
plied, " They and the Germans, or the Scotch at any
rate, are the great authorities of our enemies, the
Whigs and Kadicals." He said, " You must be
reckoned obscurantists, if you have such ideas." I
replied, "So we are." He laughed, and said, " We
have but little acquaintance with English books." He
showed me in a French paper, certain statements about
the progress of Catholicism in England, where there
are now 500 chapels, and there was an account of Mr.
Spencer's visit to France, and of a speech made by
him 'at a dinner, &c. And he asked whether these
statements were true. Also he showed me another
place, in the same French paper, in which it was said
that Dr. Hampden had been censured by the University
of Oxford, for having in his writings shown a tendency
with M. Serbinovich. 383
to Catholicism ; and that, at the request of the Uni-
versity, the Protestant Archbishop of Canterbury, had
remonstrated against his appointment ; and he asked
whether all this was so 1
He said that he supposed that I had all the answer
I expected to my application for Communion; and
seemed surprised when I replied that I wished to have
a formal answer from the local ecclesiastical authority,
since in strict propriety I had nothing to do in spiritual
matters with the Civil Government ; but only as I
cannot stay here without its permission, it is right to
show its representatives all deference. " But," he said,
" that will be a difficulty. It would be a long affair :
for a priest would have to go to the bishop, the bishop
to the Synod ; and then there might be a long and
difficult question, if they entered into it, to determine
what is a confession of the essential faith (which is so
perplexed and complicated by the mixture of con-
siderations of local or universal authority, and of
ecclesiastical decisions, with the assumption of some
one or other definition of the Church itself). Then
there would be the question, whether you rightly
represented the doctrine of the Church from which
you come, into Russia : for that also is a difficulty, to
treat of such matters with an individual."
He did not seem to know that certain formularies
now in use asserted so strongly the Eastern-Capholic,
384 M. Serbinovich.
definition of the Church, but said that " in fact the
violence of Rome drove the Eastern Church into similar
violence, which was in a manner necessary for self-
protection. But now that is much mitigated on our
side." N.B. But the excommunications and anathemas
came first from Photius and from Cerularius, not from
Kome.
CHAPTER LXXXII.
The Count suggests, that, since the Russian Church
cannot go to Mr. Palmer, he should go to the
Russian Church.
~T\ECEMBER 27 [o.s.]. At the house of the
Riumines Miss S. said that she had been reading
some of Mr. [Isaac] Taylor's writings against the "Tracts
for the Times," and wished to see the Tracts themselves.
As she was talking about the Invocation of Saints, and
supernatural healings sought and obtained through
sacred images, and wished to know my opinion, I told
her that once I was talking to a learned old man at
home on the subject, and reminded him of the shadow
of Peter, and the handkerchiefs which had touched St.
Paul, and said that an invocation was at least as good
as a shadow. He replied that " Scripture did not say,
sir, that the good men acted rightly." Such an answer
settled the question, certainly, and I could not help
laughing ; then he laughed too, feeling how much he had
gone too far.
c c
386 Count Pratasoff's stiggestion.
Having gone across to the Millionnaia, I found with
Mde. Potemkin the son of the French Ambassador, M.
de Barrante. He asked me questions about the new
Oxford School, and seemed quite to understand that
the whole movement had been caused by the political
changes of 1828 and 1829 (the admission of the Pro-
testant Dissenters and the Irish Papists to a share of
the imperial power). He admitted that there had been a
very overbearing and violent spirit at the time of the
Reformation ; and he regretted the Ultramontane Bull
of Pope Pius V. against Elizabeth. He spoke of the
inconceivable variety of religious opinions and tenden-
cies in England in the churches of the Establishment.
"Now," he said, "your bishops have been noticing
in their charges the ' Tracts for the Times,' some more
or less favourably, others quite the contrary, as, for
instance, the Bishop of Chester, who thinks the devil
is at the bottom of them."
December 28 [o.s.]. Went to Count Pratasoff with
respect to my application for Communion ; he said that
Dr. Routh's Letter had been laid before the Synod. He
added, " I tell you frankly we must be very cautious.
To admit the claim of any one person, as of you, would
be the same thing as to offer union to all the "West, on
the terms of agreement in essentials, in spite of dis-
agreements in non-essentials." I said, " I wished,
whenever I might, to make my demand ecclesiastically,
Count Pratasoff's suggestion. 387
and so to get an ecclesiastical answer." He said, " Go
and talk to the Metropolitan of Moscow ; you have
seen him as yet only once, and then I went with you
formally and officially, as the Emperor's representative.
Now you can go and visit him, as he is better again,
and see what he says, and then come and see me
again." I said, " The simplest course for me is to say,
If I am a Catholic, give me Communion ; if I am a
heretic, instruct and convert me. If you helieve your
own exclusive definition of the Church, and have only
a spark of charity, you ought to send a mission to Eng-
land to convert us." He said, " We would only send
missions to places where there is a chance of success ;
and," he added, laughing, " my best hope is for you, that
we must convert you, and make you a bishop, as we made
that Missionary bishop for the Aleoutines when you were
present the other day, and send you back so." I said,
" I have to meet a previous question before I answer
you here, viz., Is not the Anglican establishment
part of the Catholic Church ? for, if I am a Catholic
already, it would be a bad conversion to become Eastern
instead of ecumenical, particular instead of universal ;
and if my only crime is coming from a "Western
diocese, with which you have never had any formal
quarrel, then with what plausibility could I recommend
or start a fresh schism merely to call what is Western
Eastern ? If I am not a Catholic, convert me to the
c c 2
388 Count Pratasoff's suggestion.
Catholic Church as quickly as you can ; I desire nothing
better." He said, " We are now in correspondence with
a French priest " (whose name he mentioned) " who
wants to become a member of our religion. The diffi-
culty is, What Mass is he to say 1 and it is probable
that we shall not be able to put off long the question
whether we are to allow of the Latin Mass being said
in our Communion."
CHAPTER LXXXIIL
Princess Eudoxia Galilsin about Russian
Dissenters.
"TANUARYl [o.s. 13N.S.], 1841. Since 1700 this
V day has been kept as beginning the Civil New
Year.
On January 4 [o.s. 16 s.s.] dined with Prince
Michael, and went with him afterwards to his aunt, the
Princess Eudoxia. She asked, " How can you pre-
tend that your religion is the same as ours when
you have not the same sacraments or altars in your
churches ? You came out of the Catholic Church at
the Reformation." When I objected to her way of
speaking, she said, "The English themselves speak
as I was speaking." " That," I replied, " is nothing
to me. But if the Church of England were to adopt
that language of the world, then I should have to
look out for the old, true, and Catholic Church,
wherever it is nearest, and might soon find my way
to Rome." She objected: "But why do not your
bishops speak out and teach the people their true
39O The Princess Eudoxia Galitsin
doctrine ? Ah ! it would be a great thing if you could
introduce the Liturgy into your Church, instead of hav-
ing only Preaching." I retorted on her, and blamed
her for calling all Latins indiscriminately Catholics.
She laughed, and confessed that this was wrong.
" But," she said, "we do not absolutely impute heresy
to those Churches, but think our own the most per-
fect." And she mentioned points on which the Latins
were in error, or at a disadvantage. " They have inter-
polated the Creed of the Councils ; they have changed
the form of administering Baptism; they have dis-
joined from Baptism, Confirmation or Chrism, and
Holy Communion too, and made the fitness of the
soul to receive them to depend upon a certain develop-
ment of the intellect. Then, again, they have their
fire of Purgatory, whereas we think that there is much
which even the Church must confess herself not to know
here as not having been revealed, and that a limit is to
be set in defining in such things."
She admitted a discrepancy between the claims of
their Church books and the opinion practically held by
all of them ; that the life of the Latin Church cannot be
denied without a flagrant disregard of common sense ;
and that this discrepancy causes a certain weakness.
She admitted, also, that in their higher classes there is
want of that zeal which the Latins have, and that a social
attraction would rather draw one over from the Greek
about Russian Dissenters. 391
Church to the Latin, though that she knew this would be
only weakness. "The people," she said, " are the real
strength of our Churches." She talked of some priest
who had suffered much persecution for his Orthodoxy,
and of the spirit still living in the clergy, observing,
"How bravely Bishop M. of M. behaved, who was
sent to Siberia for opposing the divorce of the Grand
Duke Constantine Paulo vich ! With what joy he
took it ! And, again, that other Bishop N. of N.,
who was shut up in a madhouse for speaking strongly
to the Governor of the province. You remember
these things," she said, addressing the Prince.
She also spoke of the schismatics called Staro-obratsi,
and some of them who have been reconciled with
permission to retain their peculiarities, and who are
called Edinoviertsi ; of the severity of their fasts ; of
their long services and their unwearied devotion.
"Their churches," she said, "are always thronged;
they admit no nobles, nor any others without beards ;
so neither you nor he can go to their worship ; and
they have the old books ; they have never recognized
the changes made by Peter I., but still demand that
there should again be a Patriarch." She seemed to
have much the same ideas herself; and she said, after
asking some questions about our Church-government,
" Ah ! if you could but make for yourself a Patriarch,
your work would be done ! " They say that those
392 The Princess Eudoxia Galitsin
reconciled Staro-obratsi have also much more efficient
discipline ; that many of them know all the Psalter by
heart, and have a very extensive knowledge both of
the Scriptures generally, and of the services of the
Church. They use not five prosphorae (oblations) in their
liturgy, but seven. She complained of scandal arising
from the present state of things, when the Church is ;
governed by a layman, Count Pratasoif, who (respect-
able as he may be) dances the Mazurka, " * C'est un tres
galant homme, il danse tres biea.' That is the kind
of remark made in the saloons about him." She spoke
of a poor nun, a peasant girl aged twenty-two (Prince
Michael, interrupting her, asked, " How could she be a
nun at that age ? She must be thirty-five to be a
nun ") coming from the country and telling the Em-
peror that she must talk to him for two hours. He
objected : " But perhaps I cannot stay to hear you so
long, I have a great deal to do." She said that was
his affair. He took out his watch, and she talked with
great eloquence to him for two hours about his duties,
the duties of the clergy, and " the new philosophy."
She told the Hereditary Grand Duke that he had seen
her in a dream, on such a day, which he absolutely
denied. But on referring to his journal he confessed
that it was true. She, the Princess Eudoxia, spoke
of a miracle in a convent, which was reported and
described at length to herself by the Abbess, who had
about Russian Dissenters. 393
witnessed it. A nun having died there with the repu-
tation of sanctity, there was brought to the convent a
young woman who had entirely lost the use of one leg.
It was withered, and seemed to be only skin and bone.
They placed her on what had been the bed of that holy
nun ; and on one of the days on which they sang for
the departed, she, having a strong faith that something
of the sort would take place, felt a revolution in her
withered limb, and cried out to them : and presently
she got up and walked, and then was frightened at
herself. The Abbess would not believe it when she
was told, but thought they were jesting with her, till
she saw it with her own eyes. The wonder was, she
said, where the flesh could have come from in so short
a time. She spoke also of a certain Saint Macarius,
whose canonization is now in progress. That nun has
not yet been canonized.
Then she spoke of the Protestants; she said that
they " denied the divinity of the Blessed Virgin." The
Prince would have made her change this expression, but
she would not be corrected by him. In fact, in the
singings of the Church they do say to the Blessed
Virgin, "Leave us not to human protection." The
Prince said to me afterwards, " You can easily see that
if my aunt, a clever and pious woman, fond of reading,
and of the highest rank, could so let fall from her lips
what, if her words were taken strictly, would be heresy,
394 Russian Dissenters.
there may be much misconception and abuse among the
common people. Again, on another occasion as they
were singing, " most holy Mother of God, save
us ! " he whispered to me, " There is something which
may be taken in a bad sense or in a good. But though
there may be things of this kind, there would yet be
no solid ground for a Russian on that account to
renounce his Church for yours." I said, " Certainly not.
The only question about such things, as between our
Church and the Greek, is one of practical discretion."
He replied, "But people may say that you are not a
fair representative of the English Church. As when I
asked my banker (a Scotchman), an excellent fellow,
about you, he replied, ' Oh ! he is not of our religion ;
he is a member of some new sect,' I know not what he
called it."
The Prince told me that he and some others had
addressed a memorial to the Emperor this year on
Christmas Day (or the New Year ?) representing that
the time was come, and the nation looked to its Ortho-
dox Emperor to take the lead in proposing to the other
Christian Powers, and in requiring of Turkey that the
Holy City of Jerusalem, at least, should be placed under
the protection of Christendom. Count Pratasoff has
told him that he had received at the same time similar
petitions from all parts of the empire, and in particular
one from the Bishop of Voronege.
CHAPTER LXXXIV.
The Metropolitan Philarefs definitive judgment
on the XXXIX. Articles.
"TANUAKY 20 [N.S.]. At seven p.m. went with M.
" Mouravieff to the Metropolitan of Moscow, who
said, " How happy is our Church which has preserved
unaltered the Liturgies of St. Basil and St. John Cbry-
sostom ! How do you like them ? Your Church could
not adopt one of them consistently with these XXXIX.
Articles." I had lent him them in Welshman's Latin
edition; there he had been reading them, and now
proceeded to criticize their doctrine point hy point.
" I have read your Latin Introduction," he said, " and
I think it much more orthodox, and much more con-
formable to the doctrine and spirit of the Eastern
Church, than are the Articles themselves of which it
treats. There are in them many erroneous propositions,
such as could not be allowed with us." I replied,
" Our Church certainly must be presumed to have
meant their Articles to be taken and interpreted in a
Catholic and orthodox sense, seeing that the same
396 The Metropolitan on the XXXIX. Articles.
Synod which accepted and imposed them on the
clergy imposed also the following Canon : * Preachers
should be careful that they should never preach aught
in a sermon to be religiously believed by the people,
except what is conformable to the Holy Scriptures of
the Old and New Testament, and which the Catholic
Fathers and Ancient Bishops have thence collected.' "
They both laughed ; and the Metropolitan said,
" All I can say then, is, that this Canon of theirs is
much better than their Articles, and ought to be
printed together with them. Unity, indeed, is very
desirable, but, with such obstacles in the way, extremely
difficult to attain."
Also he said, " You are the excellent defender of a
bad cause."
He also observed, " It astonishes me to think
that you should have been all so entirely occupied
with your own disputes in the West, as to take no
notice of that most grave question, which, more than
anything else, has divided the Western from the
Eastern Church, the question of the Procession. On
that point the Testimony of the Fathers is clear."
M. MouraviefT bade me write my demand of com-
munion in a Letter to the Metropolitan ; but he said,
" To an individual the Church can concede nothing ;
and no one can communicate except with an uncondi-
tional acceptance of all that she teaches and practises."
CHAPTER LXXXV.
The Princess Dolgorouky on the Russian
Peasantry.
"TANUAEY 23 [N.S.] Dined with Prince and
^ Princess Dolgorouky. The Princess desired to im-
prove education on her estates : she had had great diffi-
culty in setting up a school. First, the priest would not
undertake it himself, nor let the younger priest. " Well,"
she said, " but let the diachok teach the school ; only
do you give them religious instruction when you can."
The priest said it was impossible for him to go to the
diachok's house. " Well, then," she said, " he shall
teach them in a room in my house." To that he
objected that it was contrary to a rule laid down by
the Synod, which prohibited the taking of unfit per-
sons as teachers in private houses. She at length
applied to the bishop, who scolded the priest : and
then the priest became very obedient, and the school
was opened with a special Liturgy, &c. But the
parents were in a terrible way, and the mothers espe-
cially were all crying for a week, and every boy and
398 The Princess Dolgorouky
girl in the village were declared one to be ill in one
way, and one in another ; one had a headache, another
had bad eyes ; and a third a bad leg and so on.
And they went to the priest himself to plead for them.
The Princess was walking in her garden with an old
man behind her, who worked there ; and as he was
the starost, or head-man of the village, she told him to
set a good example, and send his boy regularly to
school, and she was sure he would not repent of it
and she would be much pleased. He scratched his
head for some time, and at last said that if she would
allow him, he wished to say a word about that :
"They did not like," he said, "to send their sons to
the priest, as he would make workmen of them, as he
had done with some pupils he had had from the town,
setting them to work in his garden, or on his land." And
the priest, among other objections, had in truth started
this, that he could teach them nothing unless he had
them the whole day, while the parents, on the other
hand, wanted their work for themselves.
I have heard a frightful account of the ignorance of the
peasantry, and that the women are even worse than the
men. " They know," this lady said, " the Lord's Prayer
generally, but I doubt if they could repeat the Creed :
they might know some of it : certainly they could not
repeat the Ten Commandments." "They ought," I
said, "to be catechized." " Yes," she replied, " but
they are not, and even when they are, the priest uses
on the Russian Peasantry. 399
language which is above them. If I ask them whether
they understand at church, or what, and how much
they understand, they wonder at the question, and say,
1 How should we understand, as we cannot read 1 ' And
if you talk to the priest of instructing them, he says,
1 How is it possible to instruct people who have never
even been taught to read 1 ' " Thus there are women
who really do not know who our Lord is, or what He did
for us ; so that the brutalized state of the peasantry cannot
be believed by those who have not had personal know-
ledge of it. On the other hand, they have no end of
schismatics (Raskolniki). "There is," she said, "a
craving among the people for religion (un besoin reli-
gieux). The Church does not satisfy it, so they go off to
the sectaries, who do more to satisfy it than the Church."
"We had," she said, "a man-servant in the country,
a man whom we employed in all sorts of ways, who
took to reading the Scriptures aloud all night in his
room, so that the other servants complained of it : the
children could not sleep. This seemed strange ; but
after some time we overheard him speaking to a fellow-
servant about the Scriptures being the word of G-od,
with a vehemence and fervour which showed him to
be under a strong religious excitement. We sent him
for several Sundays to the priest, who was not a bad
one, and who talked to him well enough, seeing that
he needed looking after. On our return, after an
absence of some months, he ran away. He was for-
4OO The Princess Dolgorouky
given, but presently he ran away again. He was for-
given again, but on condition that he promised not to
do so again, else, we said, we must give him up to be
made a common soldier. He replied, ' I wish to save
my soul.' ' But cannot you save your soul,' I asked,
4 by doing your duty in my service V * JSTo,' he said,
' it is absolutely necessary for me to retire into the soli-
tude of the forest, and I will give no promise.' ' In
that case,' I replied, ' it is absolutely necessary for me to
take severe measures with you.' ' So much the better
for me,' he said, ' because I shall then be suffering for
the truth.' "
Some time before I went to live with Fortunatoff,
when Count Pratasoff and M. Mouravieff were recom-
mending me to learn Slavonic and Euss in some other
way than by living with ecclesiastics, they said, " Why
do you not take a Eussian servant, and talk to him 1 "
A colonel with whom I chanced to make acquaintance
offered me one of his serfs, a young man, who, he said,
was a great chatterer (tres laUllard\ if I would engage
him as a servant ; and I did, but I soon had enough of
him. The first question was : what clothes was he to
wear 1 For the night or two that he was with me, he
slept outside my door in the English lodging-house on the
floor, in his sheepskin. He was very dirty, and seemed
quite stupid ; anything but a chatterer. I tried once to
find out how he would answer the simplest religious ques-
On the Russian Peasantry. 401
tions. I asked him whether there was one God or
many? He said, " One God (Edeen Bogh)." "But,"
I said, " in God there are more Persons than one."
" Yes," he said. " How many 1 " He did not answer,
and I answered for him : " There are three Persons, are
there not?" "Yes," he said, "Three Persons."
" What are they ? " Scratching his head, as if reflect-
ing, he replied, " God the Father, Jesus Christ and "
after a pause, "the Most Holy Mother of God."
Clearly he had not been used to be catechized, or to
answer questions.
The Princess Dolgorouky said that the Church ser-
vices, partly from the antiquity of the language, partly
from the manner in which they are read and sung, are
scarcely at all intelligible to the people. (This I really
cannot believe.) " I read," she said, " every Sunday
the Epistle and Gospel beforehand with my children,
and explain it ; and then they can follow it in the
church. But, if I omit this, they cannot. And so the
children of the school can give some account of what
they hear at church, but the others can give none ; and
now some of those who have left the school, I hear,
meet together at nights, and read good books." She
said also : " I do not know that the people would
understand the Church services much better, even if
they were in the modern Buss, unless their minds were
cultivated by being taught to read."
D d
CHAPTER LXXXVI.
Whether Nationality is the religious need of
Russia.
"TANUARY 24 [N.S.]. At 10 a.m., the Liturgy, and
^ a Moleben after it, in the Millionnaia, it being
Mde. de Potemkin's name-day. The holy doors stood
open at the time that the moleben was singing ; after-
wards, when they kissed the cross, in the hand of the
Archimandrite, he, seeing that I did not approach,
himself stepped forward, and presented it to me to
kiss. Afterwards there was a breakfast in a large
room adjoining, at which were many more guests than
places. Prince Meshchersky, once Ober-Prokuror, told
me that it is his sister-in-law who employs the retired
Bishop of Archangel, Aaron, to translate English books.
One of the ladies present, on my speaking of the
existing varieties of opinion, and having said that they
seem sometimes to be overborne by the forces with
which the Church of Rome urges the cause of unity,
and the greater probability, if one must absolutely
choose, as between two, that unity is right, replied,
Nationality in Religion. 403
" We have not a sufficiently strong sense of nation-
ality." I replied, " Nationality in religion has been
our ruin ; it has made us all but apostatize from the
true faith, and we in England are struggling now to
crawl out of that pit into which I hope you may
never fall deeper than you have fallen already." But
she thought the only mischief among them was a
foolish desire to imitate foreigners, which Peter the
Great left as a legacy to his empire.
D d 2
CHA PTEK LXXXVLL
Mr. Palmer falls ill.
ON January 31 [N.S.], after Liturgy and a funeral,
I went in a sledge to the English lodging-
house, and was detained there with gout, till Tuesday,
March 30 [N.S.], when I returned to M. Fortunatoff.
All February [x.s.], I was confined to the house ;
during March I went out more or less.
CHAPTER LXXXVIIL
Count Capo cT I stria.
~1\ /TAECH 21 [N.S.]. Again confined to my room.
-^7'*- Prince Michael tells me he met last night
Count Capo d'Istria, who had been present also
with us in the Millionnaia on the evening of Tuesday
last. He is brother of the Greek President, who was
assassinated. He told the Prince I must be a spy, as
my purpose of studying the Slavonic Church books,
which I could study in the original Greek at Oxford,
was manifestly only a clumsy pretext. " He, like the
rest of the Greeks," Prince M. said, " shows a fanatical
violence against the Latins, which we Russians have
not."
CHAPTER LXXXIX.
Mr. Palmers Appeal to the Metropolitan of
Moscow.
this day, March 21, before I was taken ill
again, I had gone with M. Mouravieff to the
residence of the Metropolitan of Moscow, and de-
livered to him my letter, in which I referred to Dr.
Routh's letter, which I understood had been put before
the Synod ; and, as I had received no answer to the
desire of communion expressed in these, and was now
going into the Metropolitan's diocese, and he as a
member of the Synod had seen Dr. Kouth's letter, I
thought proper to make my application specially to him.
The Metropolitan said that he would reply to my letter
in writing, but added, as did also M. Mouravieff, that
the nature of his reply must be already pretty well
known to me by our previous conversations. M. Mou-
ravieff said that the Churches in East and West were
separate, that union could be attempted only by Synods,
that it was impossible to tell what our doctrine really
was, that some indeed might think like me, others just
Mr. Palmers Appeal. 407
the contrary; that if they accepted my statements
without proof and with all appearances against me, and
with letters only from a priest or Archimandrite, and
after the separation of so many centuries, it would cause
enormous scandal in both communions, that I should
be disowned and regarded as a renegade and apostate
from the Reformed Religion, no less than they traitors
to Orthodoxy by all the members of the Russian
Church ; and that, as for the Metropolitan, if he were
as Bishop to admit me, he would have to defend his
own act in the Synod on no better authority than my
word.
Then the Metropolitan himself, having looked over
the greater part of my letter, observed that it was no
doubt true, and very remarkable, that there has been
silence rather than any open rupture between our
Churches, but still, he said, our present practice is to
admit none to communion who do not accept the whole
of the essential faith, and also the discipline and
ritual ; for they act on the supposition of a real division
between the two, and to make a change here was not
in his power, but could only be moved in Synods.
CHAPTER XC.
The danger of Liberalism in Religion.
"TV /TAECH 23 [N.S.]. Princess Dolgorouky said, " I
am going to hear the Moravian Pastor, and I am
sure the Archpriest would not disapprove of my doing
so." We had a discussion on this point ; I thought
such liberalism inconsistent with true charity. " On the
contrary," she said, " it is the way in which the Ca-
tholics carry out such principles as yours that makes me
feel angry and irritated (effarouchee] against them, and
more ready to go and pray in the temples of Lutherans
and Calvinists than with them. And in this I am in
no danger, for when I have been there, I cannot feel
that I have been to church at all." " Your example,
however," I said, " may encourage others to do the like,
whom it may really harm. The exclusive zeal and
charity of the Papists tells, and brings converts to what
they proclaim as the one true Church, whereas your
latitudinarian tolerance will never help to pull any one
out of the fire." Just then the Prince came in, and
Liberalism in Religion. .409
appealed to the Bible in proof that all are Christians
that confess Jesus Christ and follow their consciences.
But here the Princess considered him to be going too
far.
Calling afterwards on M. Riumine, I found on his
table a pile of Quaker Tracts in English, which he cha-
ritably distributes to our countrymen in the prisons and
elsewhere, and some other books of the Society for the
Conversion of the Jews. The Quaker, Mrs. Miller, is
employed to keep a large girls' school for the Empress.
The Princess had said to me, " You can have no notion
of the ignorance of our peasants and of its effects."
CHAPTER XCI.
Baptism of Jewish Children.
"TV /T ARCH 27 [N.S.]. Went at ten a.m. to the
-*"-*- Millionnaia to be present at the Baptism of two
Jewish children, brother and sister, the one twelve, the
other ten years old. Their parents were dead, but they
had an uncle and aunt living at Petersburg, who were
Christians. The Emperor offered to be himself their
godfather, Mde. Potemkin being godmother, and Prince
Alexander Galitzin standing proxy for the Emperor.
When I came about a quarter before ten, I was told
that the priest was then confessing the children ;
shortly after, that they were reading the Hours ; and
then again they had read to them the pravilo or canon
preparatory for communion. The holy doors were stand-
ing open, and six lights on the altar, and one in the
middle behind it. On the side at the left hand of it
the preparations had been made ; a semicircular screen,
made of a curtain, had been set up, before it a cask
two-thirds filled with water and draped with linen. On
Baptism of Jewish Children. 411
the north side of this cask there were steps, and a
carpet; on the south side a naloi or stand, with
napkins, &c., such as would be wanted.
When we had all gone into the porch, the priest
made the children turn their faces to the wall, that is,
to the west, and make their renunciation of Judaism,
the godparents being one on each side of them ; then
they had to turn eastward; then to kneel, then to
rise. Next the priest made the sign of the cross thrice
on the top of the head of each, and, after some other
crosses, breathed upon them, as if to expel the evil
spirit. Then followed a full confession of faith.
Then followed the office for making them Catechu-
mens, so distinctly pronounced that I could have
followed all without book. At the conclusion, the
priest gave them the end of his epitracheUon (stole)
and led them into the church.
Then followed the Baptism, the children between
their sponsors within the concave recess of the curtain,
the priest between them and the cask or font, and the
deacon on the south side. The boy said the whole
Creed once and the girl once, and then the whole both
together j they said it very well, especially the boy ;
meanwhile some warm water was put into the font.
The order for Baptism followed, lights were put into
the hands of the children and sponsors, the water was
blessed; the children were anointed with a camel's
412 Baptism of Jewish Children.
hair brush, on head and face, breast and hands, on
their feet, their shoes and stockings being taken off.
Then the girl and the godmother retired behind the
back of the screen ; the boy was assisted to undress,
ascended the steps, and thence stepped down into the
font, standing up to his breast in the water, quite
naked, towards the east. A cloth was held between
the top of the font and the priest, who, putting his
hands under it, plunged the boy's head three times,
and, if I mistake not, repeated each time the whole
form of words. Then, without any wiping (at least
there seemed scarcely time for any), a white gown or
robe was put on him, and over it a cloak. The girl
was then baptized in like manner, the godfather and
the boy and myself retiring behind the back of the
screen, and a woman assisting the godmother. Their
names were Nicholas Nicolaievich, and Elizabeth
Nicolaievna.
After this, both standing in their white robes or
chrysoms, and with candles in their hands, they were
anointed, that is, confirmed, the priest saying at each
unction, " The seal of the gift of the Holy Ghost." I
think it was after he had chrismed them, that the
choir sang a few words which sounded heavenly.
After this the children were taken out, and dressed
each in a new suit of clothes, then the Liturgy followed,
and the children were communicated.
CHAPTER XCIL
French and British Ambassadors on the Anglican
Church.
"TV /TAECH 28 [N.S.]. I met at dinner the French
-^ Ambassador, who, I was told, had come on
purpose to see me. After dinner a Russian nobleman
read aloud to the company a French translation of my
Letter to the Metropolitan of Moscow. M. de Barante
first interrupted him at the mention of "all things
contained in the Creed," saying that by these words I
intended to elude the Keal Presence. My Eussian
friend answered that I accepted all that was in the
Creed, either explicitly or implicitly. M. de Barante
denied our belief in it, and a dispute ensued. At last
I -was called upon to answer, and I quoted Renaudot
and Bossuet, in proof that the Arglican Church holds
the doctrine. Much more passed of the same kind,
during which I noticed that, when the lady of the
house asked M. de Barante in what consisted the
peculiarity of the English Church ? he answered,
" Simply in this, that it has preserved the Hierarchy ;
in all the rest they are like the other Protestants."
May 2 [N.S.]. A friend told me that, meeting
414 French and British Ambassadors.
our Ambassador the other day, at dinner at M. de
Barante's, on his saying that he had recently seen me,
he had asked his Excellency what he thought of my
opinions, and Lord Clanricarde had replied that he
had nothing at all to say against them. He was
himself a Whig, and, as such, must countenance
Puritanism ; but, in his own private opinion, he had
no liking for it. He saw its errors clearly enough, and
its absurd and contemptible fanaticism. It was quite
true, "que notre Eglise a ete toujours pour le fond
Catholique, mais elle a ete terriblement defiguree et
mutilee." He said, " If you were to read the books of
many of our standard divines, you might think there
was little or no difference between our Church and
your own ; so, too, if you looked at our Prayer Books ;
but, if you were in England, and went into our
churches, you would find nothing of the kind. You
cannot have an idea how bare and slovenly they are,
or how lifeless and naked are the services and
ceremonies ; so much so, that they have become con-
temptible in our own eyes." My friend continued, " I
asked, ' Why does not the Government attempt to
improve things V To which he replied, ' If we were
to show or to encourage any such disposition, we
should have an outcry immediately against us for
favouring Popery. Puritanism is very strong in Eng-
land, and even among the clergy.' "
CHAPTER XCIII.
Formal A nswer of the Metropolitan of Moscow.
nnHUKSDAY, May 20 [N.S.]. I received from
* M. Mouravieff the written answer of the Metro-
politan of Moscow to my letter.
It was to this effect ; that he who would receive
the communion from a diocesan bishop, must submit
absolutely and without restriction to all the doctrine,
discipline and ritual of the Orthodox (Eastern) Church.
But to make union or reconciliation, with any con-
cession or allowance, however small, is beyond the
power of a diocesan bishop, and can be done only by
Synods. At the same time he returned to me a Latin
copy of the XXXIX. Articles, with the corners of the
leaves carefully turned down at Articles XIX., XXI.,
and XXII.
CHAPTER XCIV.
Mr, Palmer leaves Petersburg for Moscow.
"TV /PAY 21 1 [N.S.]. Left Petersburg for Moscow ?
where I arrived on the 24th [N.S.]. It is a
journey of 525 * English miles ; I went by diligence.
The first day we dined at Tosna, a place fifty-eight
versts from Petersburg, arriving there about four o'clock.
I observed my companion in the coupe asked for meat-
soup and meat at table, though it was Friday, without
scruple, and the people of the hotel had no fast dinner
to give. However, on the appearance of a thunder-
storm he crossed himself three times.
There is little to notice on the journey, except the
long black-looking villages, which lie along the road at
intervals. The houses are made of trunks of trees,
roughly squared, and let into each other ; plastered
within, but not without. The gable of the house
1 Towards 700 versts, a verst being a little short of three-
quarters of an English mile, according to Pinkerton ; but Murray
says two-thirds, which will make the distance 780 versts.
Journey to Moscow Villages. 417
almost always fronts the road, and the roof, which is
of boards and very high, projects some way over the
walls, affording a shelter from rain or sun in summer,
and shooting off the snow in winter. These houses by
no means betoken poverty ; on the contrary, they are
more substantial, warmer, and larger than any houses
of our peasantry in England. Indeed, that sort of
poverty which abounds with us cannot be said to
exist in Russia. The peasants, whom we suppose to
be wretched slaves, answer rather to our small farmers
or copyhold tenants, than to day-labourers or paupers.
They have all from sixteen to twenty acres of land,
with horse and cart, sheep and other live stock, with a
long range of outhouses running back behind each
cottage for hay, wood, and the lodging of cattle in
winter. This they hold, free of other rent, by a
service of three days' labour in the week to the lord
a service which is often commuted for an annual
money payment. The ends of the houses toward the
road are a good deal ornamented, and with their high
roofs look not only picturesque but pretty, often having
as many as three galleries or balconies of palings
across, besides an ornamental board or bar just under
the angle of the roof. The woodwork of these palings
as well as the projecting edges of the roof and the
shutters of the windows which fold back without, is
often much indented and cut, so as almost to resemble
E e
41 8 Journey to Moscow Villages.
a lace pattern. On the other hand, the extent of the
outhouses behind, often very roughly put together, and
of dead paling between every two houses, all black
like the houses themselves from the weather, certainly
presents rather a gloomy and squalid aspect, and
contrasts strangely with the bright, clean, white-washed
walls and green cupolas, domes, and roofs of the
church or churches, and with the red-brick and white-
wash of the Government Offices, and perhaps of the
hotel. The road from Petersburg to Moscow is magni-
ficent in its width and keeping, and in the granite
bridges which one passes at different places ; but of
scattered houses or cross-roads we see absolutely none,
except here and there perhaps a mere cart- rut near a
village. Our way ran through two uniform lines of
forest of birch and pine, through which a wide space
has been cut and left bare. This at the time looked
wild enough, but on my return from Moscow it was
one vast carpet of flowers of the brightest colours.
Early on Saturday, the 22nd, in the grey of the
morning, we saw several monasteries along the river
Yolchoff before we entered Novgorod, in which there
are still many churches, though it is no longer
populous. The Cathedral of St. Sophia, of which we
just caught a glimpse, is the oldest building of the
kind yet remaining in a perfect state, and so one of
the greatest architectural curiosities in Russia.
Journey to Moscow Villages. 419
As we left the city, we saw again several more
monasteries in the distance along the banks of the
river, and of the lake Ilmen. From Novgorod there
was in the diligence a lad of about thirteen or fourteen
years of age, who was returning to the Gymnasium at
Moscow. He gave of his provisions to almost every
beggar, choosing out the most proper object when
there were several, with great care. He also took off
his cap and crossed himself thrice whenever we came
in sight of a church ; whenever it thundered and
lightened; and when we first came in sight of the
churches of any town or city where there were many.
E e 2
CHAPTER XCV.
Grand Duke Alexander and his Bride, and the
Toivnspeople and Villagers.
r I 1 HE Grand Duke Alexander, the heir-apparent,
~"^ and his bride were travelling to Moscow at
the same time with our diligence, and were to join
the Emperor at the Peterskoi Palace in the environs,
Avhither he had preceded them a few days before. As
they stayed for the night at Novgorod and again at
Tver, they passed and repassed us upon the road more
than once. The Valdai hills which were passed
between Saturday evening and Sunday morning were
inconsiderable, but still rising gradually, form some of
the highest ground in Russia ; rivers, flowing in all
directions and to the extremities of the empire, take
their rise among them. Vishny Volochok, from the
glimpse we had of it about eight o'clock in the morning,
seemed to be rising into an important town by help
of its canal, a canal which now unites the Baltic with
the Caspian. One sign of this, the sprinkling of
brick and plaster, red, white, green, and yellow, with
The Grand Duke Alexander and his Bride. 42 1
the black wooden houses which still predominated, was
sufficiently remarkable. At Torjok, which is cele-
brated for its manufacture of leather, there is a very
respectable inn, and a number of churches, though the
town is all of wood. We found the whole population
drawn up in front of the hotel, awaiting the arrival
of the illustrious travellers ; of course they were all
in their Sunday dresses; and such dresses as an
Englishman was not likely to have before seen.
Some attempt shall be made to describe those of the
women. First, shoes of a fanciful shape shining with a
good deal of gilding ; coloured stockings ; a red, blue,
yellow or green gown, with a long apron or rather a
second gown over it of some equally bright, but
different colour. I call it an apron because it seemed
to be tied like one by a string round the waist, and
to be always open either before or behind though it
went all round the body, and reached down to the
very broad border (perhaps a foot broad) of the gown.
Over or rather above this apron they wore bodices
or jackets made very thick, standing off from the body
behind, and having capes reaching to the elbows all
round of blue, red or yellow or parti-coloured work
bordered with gilding. Out from under this bodice
or jacket, which seemed made of thick woollen cloth
or of cotton- velvet, there appeared puffy white sleeves.
On the front of the head and forehead they wore what
422 The Grand Duke Alexander and his Bride,
looked like crescents of gold or gilding, which gave
them the look of having golden foreheads ; and over
these a silk handkerchief enclosing the hair tightly,
and disposed or tied so as to flap in two divisions,
something like a hood, upon the shoulders. They have
a custom of strapping themselves tightly over the
shoulders, which, besides that they are naturally of
thick make as well as hard-featured, makes them
seem to have very thick double waists, or no waists
at all. Many of them had besides exceedingly broad
ear-rings in their ears. The common dress of the
men and boys was this : first, boots reaching up to
the knee, into which were tucked a loose pair of trousers
of striped cotton ; over that a garment answering to
a waistcoat, but more like a shirt without sleeves, of
striped cotton of some other colour, blue, or red : then
the shube (the sheep-skin coat) or caftan (which is a
cassock of blue cloth), with a bright red, blue, or yellow
cotton sash round the waist.
At Miaidnoe, the next stage from Torjok, while we
were at the inn, a courier in a teleyga, or cart-basket,
with three horses abreast, seated or reclining on a
bundle of straw, drove up, and announced to the
expectant crowd (who were not quite so gay as at
Torjok, the place being much smaller), the approach of
the G-rand Duke's carriage. They immediately began
to strike the bells of the church which was just
and the Townspeople and Villagers. 423
opposite ; the carriage drove up ; the Grand Duke and
Duchess alighted at the church ; and, on leaving it, left
alms for the poor, and so drove off again amid the
renewed sounding of the bells. At Tver, which is a
city of between twenty and thirty thousand souls, and
the seat of an archbishop, they were to stay the night.
"We entered it some time after them, crossing the
Volga, which, even there, is a large navigable river, by
a bridge of many barges, about half-past ten o'clock at
night ; and found the whole place brilliantly illumi-
nated. "We stopped for tea on Monday morning at
Kleen, only eighty-one versts distant from Moscow ;
and from that stage there was a visible improvement
in the appearance of the country: at least, one not
unfrequently saw large plots of cultivated land among
the waste on either side of the road ; also there was
comparatively little wood. Still there was nothing to
betoken the neighbourhood of a great capital, till we
actually reached the barrier, or till we reached the
Peterskoi Palace, which is at a short distance out of the
city, on the left hand or north side of the road, a huge
mass of dark red brick faced with glaring white, and
with domes and roofs of a grass-green. We entered
Moscow about six o'clock, p.m., and noticed as we
entered many scaffoldings, platforms and rows of seats,
which had been erected in the vacant spaces on either
side of the way for the accommodation of spectators,
424 The Grand Duke Alexander.
who might wish to see the Emperor with his son and
his daughter-in-law make their public entry. Some one
observed that the clergy would go out with the Cross,
in procession, to meet him, and conduct him to the
Cathedral of the Assumption, in the Kremlin.
CHAPTER XCVI.
First View of Moscow.
.UESD AY morning, May 25 [N.S.]. The morning
after my arrival I went for the first time down
the street called Dmitriefka, to the Kremlin, surveyed
its Gothic towers and battlements, which excited my
admiration more than any church or other edifice that
I had seen, and entered by the northern gate, under
the tower of St. Nicholas. This tower the French
attempted to blow up, but succeeded only in part ; the
Icon being unharmed, and the glass which covered it
remaining unbroken. Then, walking on to the terrace,
on the south, I saw all the view across the river, a
vast extent of green and red roofs, of white and yellow
houses, with an infinity of pinnacles, bulbs, and domes,
intermingled with foliage and gardens, and streaked by
the serpentine windings of the river.
In the distance in front, scarcely distinguishable over
the trees and houses which intervene, was the Donskoi
monastery ; and to the right of it the Sparrow hills ;
426 First View of Moscow.
while quite on the left to the S.S.E. appeared the huge
convent of Simonoff, with its domes, and tower 300
feet high, looking like a little town in itself. The
Novaspossky also, with its rival tower, a little more
still to the left, was to be seen. Turning round from
this view, so as to face the north, and the gate by
which I had entered, I see on my left hand, within
the Kremlin itself, the Cathedral of the Archangel,
founded by the first Grand Prince of Moscow, John
Kalita, son of Daniel, A.D. 1333, and containing the
tombs of the Grand Princes and Tsars ; also the
Cathedral of the Annunciation, which was the court
church, founded by Basil Dmitrievich, great-grandson
of John Kalita, in 1397 ; and beyond and behind these
both, further to the left, the Cathedral of the
Assumption, in which are the tombs of the Metro-
politans and patriarchs, first founded in 1326 by John
Kalita, at the suggestion of Peter the twenty-fifth
metropolitan, whom in turn he persuaded to transfer
his chair from Vladimir to Moscow. These three
churches were all rebuilt in the fifteenth and sixteenth
centuries by John, the third son of Basil the Second.
Still further on the left, and now nearly behind me to
the west, is the stone staircase built by the patriarch
Nicon, and leading to the patriarchal vestry, library,
lodgings, and private chapel ; and next to this again is
the old Tartar palace, and the new palace, now building,
First View of Moscow. 427
a tasteless erection, with several old churches, which
it is pleasant to know are to be preserved.
So much on the left of me ; now, as I followed my
right-hand view, I saw rising to the height of 200 feet
the tower of Ivan Yaliki, with its golden ball and
cross, with the belfry tower adjoining, the two being-
connected by a gallery in which there hangs a huge
bell of great weight, accompanied by no less than fifty
others, tier above tier, of all sizes and tones, the
work of Boris Godonnoff in the year 1600. It serves
as the belfry for all the Kremlin churches, and
indeed, when the great bell sounds, it is the signal for
all the church bells of Moscow. At the foot of this
tower lies the enormous bell called Tzar Kolokol,
cast by the Empress Anne, with the piece broken out
of its lip when it fell. It is now set on a stone
pedestal, five feet high from the ground. The broken
piece seemed about six feet in height, and at least
two feet thick at the thickest part. The height of
the bell itself seemed to be about twenty feet.
Still turning to the right, I came upon theChoudoff
Monastery, which is at present the official residence of
the Metropolitan, who is always Archimandrite of this
as well as of the Trinity Lavra of St. Sergius, sixty
versts off. Here are preserved the relics of Joannovich
Donskoi ; and here in 1812 Napoleon's staff was
quartered. Beyond is the Church of the Annunciation ;
428 First Vieiv of Moscow.
and still to the east, is the Convent of the Ascension,
founded in 1389 by the Grand Princess Eudocia, after
the death of her husband, into which she herself retired,
and in which she died. From that time till the reign
of Peter, this church of the Ascension became the
burying-place of all the Grand Princesses and Tsarit-
zars, and their daughters, as the Cathedral of the
Archangel was the place of burial for Grand Princes
and Tsars, and the Cathedral of the Assumption for
the Metropolitans and Patriarchs. Lastly, in the great
place, beyond the gates of St. Saviour which lead out
of the Kremlin, and under which no one passes without
uncovering his head, towers over the battlements of
the Kremlin the strange Cathedral of the Protection
of our Lady, better known by the name of St. Basil,
and built by John IV. as an offering of thanksgiving,
in memorial of his conquest of the Tartar city and
kingdom of Kazan.
Such was my first view of Moscow and the Kremlin.
It is a city of vast extent, the surface broken into
a number of undulating hills. The ground-plan some-
what resembles a spider's web, having two masses of
building, the Kremlin and the Kitai Gorod (both
encircled with walls) in the centre, with a number of
main streets running out as radii from them, and
intersected at various distances by narrower circular
First View of Moscow. 429
streets or alleys, as well as by two boulevards, at a
distance of a mile, and a mile and a half, from the
Kremlin. And lastly, beyond the suburbs, at irregular
distances of from one to two miles from the outer
boulevard, is a barrier or mound which runs round the
whole circumference of the city. The river Moskva,
which first enters within this outer barrier from the
west, soon takes a sudden turn, and runs out again
beyond the barrier to the south-west ; and then returns
flowing to the N.N.E., and enclosing a long loop or
bend till it reaches the bridge at the foot of the
Kremlin; then it turns down again, passing another
bridge and flowing S.E. and S.W., so as to enclose
another loop or tongue of land parallel to the former,
but broader. 1 * * *
The city certainly has no great show of antiquity.
Most of the buildings are of brick and stucco,, the
Kremlin and the churches alone remaining as they
were before the conflagration consequent on the French
invasion. Still, the varied character of the surface
especially to the E and N.E, the great extent of waste
ground, enclosed among the buildings and intersected by
no fewer than six lesser streams, and comprising even
lakes, groves, fields, and gardens, the constant recur-
rence of dead walls and courts before the houses,
joined to the peculiarity of narrow circular alleys, and
1 Here is a gap in the MSS.
430 First View of Moscow.
all intermixed with green foliage and innumerable gilt
or coloured bulbs, and domes, and towers, produce a
tout-ensemble highly Oriental and picturesque.
The Kremlin itself in the centre, with the Kitai
Gorod on the East of it, is the most picturesque object
of all. It is a town in itself, a hill rising steeply from
the river, enclosed on its north by a vast place, to which
the chief streets converge, and where the moat once
was, by public walks and gardens. On north, east,
south, and west, strong Gothic-looking, crenelated walls
surround it, with gates opening into the city on the four
sides, each between two massive towers, and there are
eight other massive, lofty towers at intervals besides.
Especially striking is the view from the south. A
passenger who approaches the city sees before him the
steep Kremlin hill rising out of the river, with two
circles of walls and towers traversing it, and separated
by green slopes, and then the hill-top covered with
churches, monasteries and palaces, with towers, bulbs,
pinnacles, domes, without number, and of every variety
of colour ; some bright blue with stars of gold, some
green, sqme red, others with stripes of brown, or red,
green, yellow together, or mottled with brown, or sil-
vered over ; many gilt, and, as it is said, with ducat
gold, and each bulb having above it a cross fixed with
chains, gilt and flashing in the sun.
CHAPTER XCVIL
The Cathedral of the Assumption.
UT to return. The chief church within the Krem-
lin is the Cathedral of the Assumption, and to it
I made my way on that Tuesday morning. It presents
on the outside the appearance of a solid mass of build-
ing surmounted by five great bulbous domes all gilt,
that in the centre being larger and higher than the
others. The walls above are plain white, only painted
under the curves of the roof with figures, and round
about and over the archways of the doors and porches.
The upper windows, as in all the old churches, are very
narrow and long, with rounded tops, and look well
enough, but the lower ones have their tops squared.
To the summit of the highest cupola is fifty-three
archines ; * the width is thirty-five.
I found the church door open, and went in ; and
there I saw the great coffins or tombs of the metro-
politans and patriarchs, which I have already spoken
of, lying upon and above the pavement, nearly all round
1 [Au archine is twenty-eight English inches.]
4 3 2 The Cathedral of the A ssumption .
and against the wall, the feet towards the centre of the
church. Each was protected by a light iron railing, on
which one might lean over, and read the inscription, fixed
on a silver plate, raised aslant over the breast, on the
carpet or pall which lies upon the old velvet covering.
In the north-western corner lies the thirty-first of
these metropolitans, St. Jonah, who was contemporary
with the fall of Constantinople, and was the first in the
line of Russian consecrations, and the last who bore the
title of Metropolitan of Kieff. There was a sort of
recess under an arch about breast high, with a step or
two before it, and there was a monk, as if guarding the
sacred relics. They were partially uncovered, so that
under the gorgeous upper pall I saw a portion of the
saint's hand, which at first I did not distinguish from
the dark and faded carpet which covered all the rest.
The sixth patriarch, Nicon, lies at New Jerusalem.
This cathedral is not large like our western cathedrals,
nor like the church of St. Sophia at Constantinople,
from which in some respects the Russian churches were
imitated. But the five domes are all open to the top,
and are supported and divided from each other by
four gigantic plain round columns. All looked very
dark, and in a manner Egyptian. The Iconostasis,
which separates the sanctuary from the body of the
church is an immense screen covered with five tiers of
figures or pictures of saints. The four uppermost of
The Cathedral of the Assumption. 433
these are of a very dark brown tinge, only bordered
round with gilding ; they reach even to the very roof ;
and three out of the four rows of pictures are of
colossal height. But below all these, the fourth and
fifth row which reach down to the ground, a depth of
about fourteen feet, have their whole surface sheeted
with gold, so that only the faces and hands of the
figures appear through. The gates in like manner, both
the double or royal doors in the centre of the screen
before the altar, and the two smaller side doors on the
north and south of them, were all sheeted over with
gold, the royal doors themselves being of solid silver
gilt. The huge columns in the middle of the church
were encased in square sheetings and ornaments of gold
up to the height of about 14 feet, so as to match with
the lower tier of figures on the screen. Also there were
huge silver lamps hanging all along the Iconostasis
across the church ; and, below the solea, four immense
chandeliers of solid silver hanging in the centre of the
church ; and two standing candelabra perhaps six feet
high, with platforms round the central wax light on
each for the tapers which the devotion of the people
might light there. Nevertheless all this did not over-
come the dark shade of the pictures above, and of the
upper part of the pillars, and of the walls and roofs,
which are painted in the same style, so that not one
inch of bare stone or wood is to be seen. There is a
Ff
434 The Cathedral of the Assumption.
latticed closet with a canopy of old ornamental work
near to the northern doors of the church, and to the
northern side of the sanctuary, which was for the
members of the Tsarish or Imperial family. Against
the south central pillar under the dome, and looking
towards the Iconostasis, there is a very rich and ele-
vated stand and seat for the Patriarch, and against the
northern pillar parallel with it a much plainer and
humbler one for the Tsar or Emperor with the chair of
Vladimir Monomachus.
It is said that when Peter the Great had long kept
the Patriarchal see vacant, and had in fact resolved
upon the institution of the present Synod in the room
of the patriarchate, he was one day reminded of his
duty in this Church of the Assumption by Stephen
Yavonky, Metropolitan of Eiazan, and guardian of the
patriarchal see during the vacancy. This prelate,
pointing to the patriarchal chair, remarked that " his
Majesty might as well have it broken up and removed,
if no one were to sit in it ;" to which Peter replied,
" That chair is not for Stephen to sit on ; but neither
is it for Peter to break." Thinking of this story,
when one day I was revisiting this church, my eye fell
upon a man kneeling at the tomb of the Patriarch
Philaret Niketich, his hands clasped, his face buried
in them, and resting upon the rail which protects the
coffin, apparently absorbed in some deep feeling. What
The Cathedral of the Assumption. 435
was the thought which the tomb of the old patriarch
excited in him ? Was it not loyalty to the past elicited
by the place in which he was praying 1 Yes, surely,
and my imagination suggested for him such thoughts
as these : the man is praying to God, perhaps for the
secular government of his country, that it may repent
of having withdrawn itself so far from the advice and
blessing of the Church ; that it may publicly retract the
unhallowed assumptions made by Peter ; that it may
return from its eager pursuit after the infidel civiliza-
tion of the West, and replace itself in that attitude of
filial affection and reverence towards the hierarchy it
once exhibited under the Tsar Michael, the first of the
Komanoffs, and son of the great Patriarch Philaret ?
Or again, may it be that he is confessing and deploring
that sinful jealousy which moved the Eussian nobility
to urge or force their sovereigns in former times to
strip the Church of her worldly property, and to break
her power, without perceiving that they were thereby
destroying that spiritual balance and check which alone
secured the Tsar from being a mere despot, or from
being a mere representative of base popular appetite or
interest, so that the nobles might neither be slaves
and tools on the one hand, nor masters of their sovereign
under the hypocritical name of his ministers on the
other.
pf 2
CHAPTER XCVI1I.
The Patriarchal Hall and Vestry.
11 /TAY 26 [N.S.]. A little after eight a.m. I called
-L*-*- on the Protopresbyter of the Assumption
Sobor, to whom I had a letter of introduction. He
took me from his house, by the stone bridge which
divides the Kremlin gardens, to see the churches in the
Kremlin. As we were walking, he asked the usual
questions : " Of what church are you; is it the Epis-
copal]" "It does not so call itself." "Is it the
Presbyterian 1 " " No, the Presbyterians are Cal-
vinists." "Then you are Lutheran?" "No, if our
Church were Lutheran, she would no longer be Apos-
tolic." " What office have you 1 " " I am a deacon."
"A deacon 1 then do you believe in the Mystery of
Ordination ? Certainly, the Lutherans are not Apos-
tolical, for they have only two Mysteries."
By this time we had come into the cathedral ; they
were finishing the Liturgy, being earlier than usual,
seemingly, because they were expecting the Emperor,
The Patriarchal Hall and Vestry. 437
with his son and daughter-in-law. Some way behind
the altar were three crosses, two small ones of
crystal, the centre one of metal, large and very rich,
and brought, the Protopope said, from Cherson. He
said that in 1812 the French had plundered the
churches of nearly all the gold and silver which had
not been removed to Troitza ; and a great deal of the
gold which I saw was new ; he then presented me to
the Archimandrite, who had joined us, and retired.
This ecclesiastic pointed out to me the jewelled crown
and other ornaments of the Icon of the Blessed Virgin
of Vladimir to the left of the royal doors, and said
that they were valued at above 10,OOOZ. He then
showed me the relics of St. Philip [1565], and on being
asked whether I might salute them, he hesitated, and
said, " I don't know : of what religion are you ?" " Of
the orthodox Catholic and Apostolic faith and religion,"
I answered. He replied, " If you have a good reason
for desiring it, you may : it is not forbidden, but it
must be another day, after service, for the monk who
attends them is not now present." Pointing to the
shrine of St. Jonah, and the huge silver candelabrum
standing before it, he said, " The French could not
carry off that ; they were struck with blindness ; the
Saint defended his shrine by his prayers." A minute
or two after, thinking I was a Roman Catholic, he
said, "The Latin is the same Church with ours; we
438 The Patriarchal
have one and the same faith and religion." Alluding
apparently to the terms on which the Uniats were sepa-
rated from Russia and have since returned, he said,
" One may say that there are but two points of difference
between the Churches, the Procession and the Papal
Headship ; concerning the Procession, the Fathers dis-
puted sharply in old times, but they did not for a long
while break the unity of the Church, notwithstanding.
Ah ! Charity is all in all ! "
Then he showed me the Churches of the Archangel
and of the Annunciation, and then, passing through
the Assumption again, came to a stone staircase, built
by the Patriarch Mcon, in 1665, and leading up to
the Patriarchal (now Synodal) Hall, vestry, and
library. First he showed me the hall, where the holy
chrism is boiled, on Monday, Tuesday, and Wednesday
in Passion Week, previously to its being consecrated
by the Metropolitan in the Church of the Assumption.
Here, formerly, Synods were held ; and here the
Russian Patriarchs received the Tsars, and the Prelates
of the Eastern Church. Here it was that Mcon was
called to stand his trial before the Greek Patriarch.
From this hall we went up by a narrow stair to the
Patriarchal vestry, where a monk always remains in
charge of its precious contents, and the library ; these
occupy two small rooms, the former being Eicon's
refectory, the latter his oratory. At the entrance of
Hall and Vestry. 439
the vestry hung the Saccos of St. Peter, the first
Metropolitan who died at Moscow, and said to be of
the date of the Sixth Ecumenical Council (A.D. 680).
It is much faded, but I could still trace the cross and
figures ; a vestment of the Patriarch Mcon, of the old
form, with an Icon in pearls on the front. Round the
chamber hung vestments of all the Metropolitans from
Theognostes and the Patriarchs after them, down to
Adrian (A.D. 1328 1690). Rich and magnificent as
they were, there were none to be compared to those of
Nicon, especially those which were presented to him
by the Tsar Alexis Michaelovich. One of these is so
laden with precious stones and pearls, that it weighs
more than a pood (36 Ibs.). Equally remarkable for
costliness and splendour are the mitres, staffs, and
Panagias of the same Patriarch, while the specimens
of his ordinary clothing preserved here are of the
plainest and coarsest kind, and are identified as his
only by their great length. The most curious vest-
ment is one brought from Constantinople, by the
Metropolitan, Photius, embroidered with 70,000 grains
of seed pearl, and having upon it likenesses of the
Emperor John Paleologus, and his Empress, Anna,
sister to the Grand Prince, Basil Dmetriavich, of Basil
himself, the Metropolitan Photius, and the Patriarch
Nicon. Round this vestment is worked, in letters of
gold, the whole Creed in Greek, being so exact that it
44-O The Patriarchal Vestry and Sacristy.
served Nicon afterwards as a standard by which to
correct certain variations which had crept into the
Russian translation.
The further chamber is neatly fitted up with cases
all round the walls for books and MSS. From the
middle of the chamber rose a pyramid of steps, in a
square form, like the stands in a greenhouse. It was
covered with a profusion of plate which once belonged
to the household of the Patriarchs, the gifts of various
sovereigns. The lower rows consist of huge silver
amphorce, containing the Holy Chrism, set four on
each side, sixteen in all, gilt within. Also there was
a very rich alabaster vase, in which the Chrism still
remaining over in each consecration is preserved.
The Holy Chrism is made only here and at Kieff, and
only once in three years. I noticed also a most mag-
nificent embossed silver basin, flat, and very spacious,
with a ewer, both for the washing of feet on Maundy
Thursday. In a glass case I also saw some very
ancient and valuable crosses, brought from Greece,
and inclosing relics. Very minute portions are taken
and imbedded in wax, and worked into all new
antiniinsia, or corporals. Here, too, is the Panagia, or
pectoral ornament of the Metropolitan, St. Peter, and
the Ring, given to the Metropolitan, St. Alexis, by the
Tartar Khan Chanibak, for obtaining by his prayers
the miraculous recovery of his wife, Taidoula, &c., &c
CHAPTER XCIX.
The Patriarchal Library.
\ I iHE original nucleus of what is now the Patri-
"" archal Library, was a Greek MS., "brought
by Sophia from Greece and Italy, when she became
the wife of John III., Basilivich. The richness of it
is said to have been such as to strike with amazement
the learned Greek Maximus, sent for from Mount
Athos, by Basil, the son of Sophia, to sort and arrange
the MSS. To this collection was added, afterwards,
another, made by the Patriarch Nicon, who sent the
monk Arsenius Souchanoff to Mount Athos, and to
the East, with directions to search all the monasteries,
and to bring back whatever he could procure in the
way of valuable books and MSS. Souchanoff accord-
ingly collected as many as 500 Greek books from
Mount Athos, and received from the Greek Patriarchs
an addition of 200 more. It is to be regretted,
indeed, that much has been lost, and that what
remains has never yet been systematically arranged ;
442 Patriarchal Library.
but still enough remains to constitute one of the
richest collections known; and it is said that when
the MSS. were catalogued by Professor Mattei, he
showed an astonishment not unlike that of Maximus,
at the rarity and number of the treasures before him.
It may not be out of place here to acknowledge the
liberality and courtesy with which a collation of some
MSS. of St. Chrysostom has recently been supplied
from this library to certain members of the University
of Oxford, the collators, M. M. Kyriakoif and another,
declining to receive anything else for their trouble than
a copy of the New Edition of that particular work of
St. Chrysostom whenever it shall appear.
CHAPTER C.
Other Treasures of the Patriarchal and other
Churches.
A FTER repassing into the hall, the Archiman-
^"*- drite showed me the Church or Chapel, which
was attached to the Patriarchal Lodgings. It ad-
joins the hall, and in passing the hall, if I remember
rightly, I saw the huge vessels used for the mixing
and boiling of the Holy Chrism, viz. a tun of silver,
for mixing it, weighing 8 poods 1 191bs., besides Gibs.
36 zolotniks of gold with which it is gilded. The
cover of this tun, on the top of which there is a repre-
sentation of Samuel anointing Saul, weighs besides
2 poods 35 Ibs. of silver, and is gilt with 4 zol. of gold.
Then there were two great vessels or cauldrons for
boiling the chrism, weighing each about 5 poods, 24 Ibs.
of silver, and gilt with 4 Ibs. each of gold. In all about
780 Ibs. of silver avoirdupois, and 19 Ibs. of gold.
1 [A pood = 40 pounds, or 36 Ibs. avoirdupois ; a zolotnik =
somewhat less than 2 drams avoirdupois.]
Additional Treasures.
I pass over much that I saw in the Patriarchal
Church, and in the Church of the .Archangel, where
Grand Princes and Tsars were buried. There they
showed me the shrine of Demetrius, the last of the line
of Ruric, who was murdered at the age of eight years.
It was most richly adorned and palled with a fringe of
the Imperial or Tsarish ermine. They also showed me
the two tombs of the brothers John and Theodore
Alexiavich, tombs remarkable for the incredible rich-
ness of their palls or coverings, wrought by their sister
the Empress Elizabeth. They were literally covered
with studs of solid silver, pearls, and huge emeralds,
one of which the monk said was worth at least 25,000
roubles (5000Z.). There was gold and pearls without
end. The royal doors seemed to be of sheets of solid
gold. This church is rather a burying-place of the
Tsars than a place for public worship.
CHAPTER CI.
The Emperor, with his Son and Heir and
Daughter-in-law.
A LSO, there is much to be told of the old Tartar
"^ *" palace, which was built upon the site of th e former
lodging of the Metropolitans, and contained in it seven
small churches, which formed quite a labyrinth. These
the Archimandrite showed me, and then conducted me
by a narrow passage and staircase straight down
opposite to the western gate of the Cathedral of the
Assumption, just at the moment that the Emperor with
his son and daughter-in-law drove up, and, alighting,
walked by a platform from the Church of the Arch-
angel to the southern door of the Assumption, where
they were received by the Metropolitan and clergy with
the cross and holy water.
The enthusiasm of the multitude was unbounded ;
and certainly, after what I then witnessed, I could not
but understand the feeling of those Russians, who
wonder how their sovereigns can endure to labour for
that which satisfieth not at Petersburg, when they
446 The Emperor, with his Son and Sons Bride.
might reign in the hearts of Christians at Moscow.
They assisted with all their suite at the usual prayers,
and, after they left the church, there followed repeated
roarings of cannon, and the ringing of bells of every size
and tone down to nightfall. The heir-apparent, who
came that day in state with his bride, had himself been
baptized in infancy within the precincts of the Kremlin,
in the Church of the Annunciation, in the Choudoff
monastery, from which at a later hour I saw the
Metropolitan then come across the square to receive
him.
CHAPTER CIL
The Choudoff Monastery.
OME days after I was shown over the Choudoff
Monastery. The relics of St. Alexis, its
founder, are preserved in a silver shrine. There was a
rich pall over them, and a monk standing by with a
stole over his black dress, and his staff in his hand.
This was on the morning of June 7 [N.S.]. Over-
head was a picture of the Saint as he appeared before
Demetrius Donskoi, exhorting him to put his trust in God
in the approaching conflict with Mamai, the Mongol.
The doors of the Sanctuary are of silver. In the vestry
is preserved a copy of the New Testament, written by
St. Alexis with his own hand very beautifully on
parchment, and much worn, with a few words of Arch-
bishop Platen on the first leaf. There were also, as
elsewhere, some most splendidly jewelled robes and
mitres ; one set in particular presented by the Emperor
Paul to the Metropolitan Platon, and another given by
a noble lady still living to the present Metropolitan.
448 The Choudoff Monastery.
In this monastery, Isidore, the thirtieth Metro-
politan, was confined, on his return from the Council
of Florence ; and here Gregory Otrepieff, the Pseudo-
Demetrius, planned his enterprise which had almost
subjected Russia to the Poles.
CHAPTER C1IL
St. Sergius.
OEEGTUS, the founder and special saint and patron
**-* of the Troitsa or Trinity Monastery, flourished
in the fourteenth century, 1 and it may be right to pre-
face this visit to his great Lavra with some pages from
Mouravieff's "Church History," and Mr. Blackmore's
notes upon it, by way of introducing to the reader both
the Holy Hermit and his home.
" With the name of Sergius," says Mouravieff, p. 61,
" a new monastic world opens itself in the north. The
commencement of his lonely hermitage in the woods
near Moscow is a point of as much importance in our
history as the excavation of the caves of Anthony on
the banks of the Dnieper; for he was destined to
divide with Anthony the glory of having been the
Father of monasticism in Eussia. Sergius was born at
Eostoff ; when yet quite young he left the house of his
parents, and, together with his brother Steven, settled
1 [Vide supra, pp. 183, 184.]
4 SO St. Sergius.
himself in the thick woods in the neighbourhood of
Eadonege, where his brother left him. In this wild
solitude he resisted all manner of temptations, and
lived among the wild beasts of the forest, until the
report of his holy life drew disciples around him. He
built by his own labour in the midst of the forest a
wooden church, with the title of the Source of Life, the
ever blessed Trinity, which has since grown into that
glorious Lavra, whose destiny has become inseparable
from the destinies of the capital, and from whence on
so many occasions the salvation of all Russia has
proceeded.
" Prelates and princes applied to Sergius for teachers,
who, trained by him to perfection, might in turn by
their good example be of like service to others ; and
thus a second era and development of monasticism
began, and in the fulness of its light our unhappy
country, which had been suffering so long under the
plague of the Tartars, revived. At the very moment
of the decisive victory upon the Don, gained over
the Mongols, which first shook their empire in Russia,
the aged saint was supporting Demetrius by his
prayers.
" He died at an extreme old age, amid the blessings
of his contemporaries, which were soon changed into
prayers for his intercession when his remains were
found uncorrupted. They were found by his disciple
St. Sergtiis. 451
Mcon, as he was building the stone church of the Holy
Trinity, and were deposited in it when built as a sup-
port and strength to the Lavra, which from that time
forth was never touched by so much as one of those
calamities which fell upon the neighbouring capital."
Mr. Blackmore adds : " The Troitza Monastery is
even to the present day the richest and the most cele-
brated of all the religious houses in Russia. It is said
to have possessed at one time 106,000 male peasants or
serfs, with the land to which they were attached. It
once withstood the attacks of a Polish army of 30,000
men for sixteen months. It is surrounded by a wall
1500 yards in length, and flanked by eight towers. It
has a belfry 290 feet high, in which there is a bell
weighing 144,000 pounds. All the movable treasures of
Moscow were placed here for security during the inva-
sion of the French in 1812."
G g 2
CHAPTER CIV.
Visit to the Troitsa Lavra.
N Saturday, May 29 [N.S.], being the eve before
"Pentecost," or " the Festival of the Holy
Trinity," as it is called by the Easterns, I started
at four a.m. with a letter from the Metropolitan
Philaret, for his namesake the Archimandrite, his
vicar, for this Troitsa, the great Trinity Lavra of St.
Sergius, distant about sixty-four versts to the north-east
from Moscow. I had hired a triska, which is a light
waggon drawn by three horses, something resembling
a boat with a little arch over the head and over the
feet. The horses had all bells ; but the middle one
only was in shafts, the other two running loose on
either side. The driver sits on a sacking stretched on
cords over the small arch in front. The traveller sits
or lies on a quantity of hay with which the cradle is
nearly filled. The road was good enough for the
greater part of the way ; but this sort of vehicle,
having no springs, no one ought to use it, as I then
did ignorantly, without providing himself with a mat-
Visit to the Troitsa Lavra. 453
tress or feather-bed, and tying a sash or shawl tightly
round his body, else he will run a risk of being jarred
and shaken almost to pieces. We stopped about ten
or eleven o'clock to feed the horses, and then pro-
ceeded ; but towards the end of the journey we had to
leave our good road, for a mere cart-rut over a common
or waste. The country looked much better than any-
thing between Petersburg and Moscow, showing a
good deal of cultivated land and hills and dales and
wood, and occasionally green meadows. Still the
general appearance was flat, and the views very ex-
tensive, but improving as we approached the Lavra.
We arrived at length at the village, or town, of about
3000 souls, which partly surrounds it, and saw before us
a long line of lofty, stern, military-looking wall, with
battlements and gothic-looking towers at intervals, and
narrow loopholes in the body of the wall below. It
rose boldly from the undulating and broken ground ;
and above the wall there showed themselves five great
cupolas four green and one in the centre gilt, belong-
ing, as I afterwards found, to a church built after that
of the Assumption at Moscow by John the Terrible.
Adjoining these a bell-tower, handsomely built, of four
or five stages, and covered with a golden bulb, rose, I
should think, to a height of 300 feet, and lower down
a host of lesser bulbs and towers of the numerous
churches or chapels contained within the precincts.
454 Visit to the Troitsa Lavra.
There were moreover several churches in the vil-
lage and neighbourhood, and a great caravanserie
outside the walls of the convent for the reception of
pilgrims, of whom we had passed many groups along
the whole line of our road. Many of them were going
towards Troitsa, as indeed was natural to expect on
the eve of the anniversary, and that so great a
festival ; but there were also great numbers who ap-
peared to be returning from it. In all there were, I
should think, several thousands, and quite as many
women as men. They seemed to wear a peculiar dress
of a whitish-brown colour, the head, chin, and face
bound and muffled up in a handkerchief, a jacket or
smock covering the body and reaching barely to the
knees, while the legs were clad in wrappers, with
either bare feet, or else shoes of bark, or sandals.
Many groups we had passed reclining in the shade of
trees and resting, others walking in a body, others
scattered irregularly in long lines twos and threes, and
single stragglers at intervals. When we reached the
Lavra, we stopped at the caravanserie, where a lay
brother of the convent in a cassock let me into an
empty room, and gave me the key. Afterwards I went
out to call upon the Archimandrite-Vicar, Antonius,
and delivered to him a letter from the Metropolitan,
who is himself the Archimandrite of the Lavra.
The outer gates were thronged with a dense crowd
Visit to the Troitsa Lavra. 45 5
of peasants, as were also the courts of the monas-
tery within, and the avenues of lime-trees, and the
porches and approaches of all the churches. Many
of them asked alms, and there sat along the broad
walk and avenues long lines of beggars on either side,
many with their hats or caps in their laps, showing in
the crowns all that they had received ; and some had a
good heap of copper, nor did it seem to strike them
that having received so much they were any the less
likely for showing it to receive more. One man,
whose heap seemed one of the largest, being asked to
give change for a piece of silver and keep himself a
halfpenny, gave the change immediately with abund-
ance of thanks. Some, too, assisted their less fortunate
brethren, who were blind, to beg, or turned attention
towards them in a very amiable manner. All the pil-
grims who had come from any distance had a staff in
their hands and a wallet over their shoulders ; and many,
they said, had walked hither from very distant provinces
some even from Siberia. The principal church for
antiquity and sanctity is not that which most strikes a
stranger on first entering (because the largest and stand-
ing in the centre of the precinct, with an area of grass
and limes around it), but another, the Church of the
Holy Trinity, which stands in the north-west corner,
with two gilded cupolas. The bells of the convent were
sounding as the triska drove up to the hostel ; and by
456 Visit to the Troitsa Lavra.
the time that the Archimandrite, Antonius, had read
the Metropolitan's letter and introduced me to the
Archimandrite-Rector of the Academy, with whom I
was to lodge, he said it was time to go to the church
for the Lesser Vespers, it being then about three o'clock.
Accordingly we went into the Church of the Holy
Trinity, the crowd making way and kissing his hand,
and asking his blessing all the way.
CHAPTER CV.
The feast of the Holy Trinity. The Trinity
Church. The Anniversary Service.
"1 PAYING entered the church at the northern
-- door, we passed into the Protliesis, and round
the altar to the Diaconicum, or vestry, on the south
side, where I stood under the arch hetween the
diaconicum and the sanctuary, the Archimandrite
taking his place against the Iconostasis, in a chair, and
a small carpet set for him immediately before the
royal doors, on the south side. There is his place to
stand, or sit, when he does not officiate. In the place
answering to it on the other side of the royal doors,
there was an ex-bishop of Ekaterinoslav, who, from
age and blindness, has obtained permission to retire
from his see, and prepare for death in this convent.
As for the appearance presented by the church of
the Trinity, it had an iconostasis, like those of the
Moscow churches, with four upper tiers of icons of
saints, large, long, dark pictures bordered with gold,
45 8 Church of the Holy Trinity
i
besides the lower row above the steps of the solea,
and on the doors, which were all over gold, or silver
gilt, except the faces and hands, as was also the screen
itself and its ornaments. At the south end of the
solea, against the wall of the church, was a silver
shrine, or grotto, containing the relics of St. Sergius,
and on the top of the iconostasis, over the royal doors,
a cross. Lamps of solid silver, a lesser and a larger
one alternately, but all very large, with chains and
huge wax lights, were hanging one before each icon,
all the length of the solea, from branches bending out
from above the first story of the iconostasis : two
magnificent silver candelabra stood on the floor in
front of the door ; and there were again other massive
lamps, like those along the solea, attached to the two
pillars and hanging from them, and from the central
dome. The pillars being very bulky, and also high,
and only two in number, the church looks small, and
too lofty for its other dimensions. Standing in front
of the sanctuary, one looks up into the chief central
dome, and two lesser concavities. The whole of the
walls and roof, the pillars, the arches, and the cupola s
themselves, within and above, were painted in fresco,
with gilding, beginning from where the gold sheathing
of the pillars terminates, about twelve feet or more
from the ground. The ambo juts out from the solea,
as in all the churches here, and within the royal doors
and Anniversary Service. 459
and the veil is a very elegant massive tabernacle, or
canopy, raised on four twisted columns over the altar,
all of solid silver. The altar itself was a square, rather
higher than usual, and had a covering of light silk,
with beautiful festoons of grapes and flowers on each
side. A very small gospel, set upright, the cross laid
on one side, the antimense, and a larger gospel, were
all the furniture upon it, covered over with a loose
outer covering or carpet, before and after service.
Immediately behind the silver canopy, and so adjoining
the back of the altar, was a silver stand, or table, with
an ornamented tabernacle, or artophorion, upon it, of
the same material, and a single lamp, and behind that,
again, a tree rising from the ground, in dead silver,
solid, having seven branches, terminating in calices
and coloured glass lamps of four colours ; blue, green,
red, and yellow, like flowers rising out of them, and
culminating towards the seventh, which was in the
centre, as to an apex.
The walls of the sanctuary, at least six feet thick, are
covered all over with bishops and saints in fresco. The
windows were all of the same form, as are also still
those of the larger and more recent Church of the
Assumption, but when the church was last restored, at
the end of the last, or beginning of the present cen-
tury, some of the lower windows had their tops
squared. However, none of them have the square
460 Chtirch of the Holy Trinity
sash window-frames and glazing, so common at
Petersburg, but the glazing is with diamond-shaped
panes, and lead or iron to hold them. There is a
circular seat running round the apse with the metro-
politan's throne, or chair, rising one step above it, in
the centre, and the fans, or wings of cherubim, are
fixed on either side of it. After the Lesser Vespers,
the Archimandrite gave me a cup of tea, but without
offering bread or anything else to eat.
At six p.m. we went to the Vigil Service, which lasted
till near eleven. At first there was only the officiating
priest, whose turn it was, bareheaded, in epitraclielion
(stole) and mantle, to say the secret prayers as usual
on the solea during Psalm civ., and the Archimandrite-
Vicar took the chief place in front of the altar in a
most splendid mitre covered with pearls and jewels.
When all was over the Archimandrite gave me in
charge to the Rector of the Spiritual Academy, now
Bishop of Riga, with whom I was to lodge. It
was a fine summer night, and we passed out from
among the lights and a multitude of people, and crossed
to the opposite (east) side of the vast silent precinct of
the monastery with its many massive buildings and
projecting shadows. The Academy, which was once a
palace for the reception of the Tsars when they came
here, occupies the east side of the precinct, with a garden
laid out with walks and hedges before it, where all
and Anniversary Service. 461
seemed already asleep. It was now nearly midnight,
and to one who had been standing above five hours,
and before that had been jolting in a vehicle without
springs under a hot sun over hard ground, part of
the way a mere rough track, since four o'clock in the
morning, it was no unpleasant thing to be able to lie
down. 1
The next morning, May 30, at eight o'clock, amid
a perfect roar or thunder of bells, so that one could not
hear a word said out of doors, and scarcely in, we went
to the Liturgy. The church was stuck all over with
green boughs and portions of trees, as were also all the
rooms of the monastery and the academy, and all the
congregation held branches of green in their hands,
in allusion, it was said, to the tree under which
Abraham entertained his three Spiritual Guests. After
the hours had been read, the Bishop of Ekaterinoslav,
who officiated, having been robed on his platform,
the Archimandrite-Vicar and the Archimandrite -Rec-
tor of the Academy and some six or eight other
priest-monks and deacons having vested within the
iconostasis, went first two and two, and stood in two
lines between the Bishop's ambo and the royal
doors. They were in their high black caps, and cowls
1 [It is incidentally mentioned afterwards that, before parting
for the night, the Archimandrite gave Mr. Palmer a good-sized
piece of bread.]
462 The Anniversary Service at the Troitsa.
falling down upon splendid dark red copes, with gold or
yellow sticliaria under them, the two Archimandrites
and the Bishop wearing most richly-jewelled mitres.
Then came in one after another on different sides the
Archimandrites, to begin the Liturgy, and stood north
and south of the altar. After the communion, when
they took the blest bread to those who had commu-
nicated, the Archimandrites sent me one of the five
Prosphorae, from which the Oblation and the Com-
memoration particles had been taken ; it was that of
the Blessed Virgin. After the conclusion of the
Liturgy, a clerk brought in a great dishful of bunches
of flowers, and gave a bunch to each of them in
order, which they held in their hands, others being laid
all round the altar. Then the bells sounded again,
and they began None and Vespers, with remarkable
kneelings and long prayers, said westward towards
the people at three several times, for the outpouring of
the Holy Spirit on the living and for the departed.
This has been the custom now for many ages, and the
Vespers were always said on this day earlier than
usual, it being forbidden to break the fast till after they
were concluded, on account of the solemn prayers just
mentioned. By the present arrangement all was finished
by noon, so as to cause no postponement of dinner, to
which we went almost immediately on leaving the
church.
CHAPTER CVL
Dinner of the Troitsa Festival.
"Y"TTE dined that day in the great refectory or
* * trapeza, a noble hall in size and style of
architecture something like that of Christ Church,
Oxford, but I think larger. It is splendidly orna-
mented, and has segments of arches concealing the
square tops of the windows, which were very deep in
the wall. It forms the nave of a moderate-sized
church named after St. Sergius himself, on the south
side of the precinct. You go up to it from without
by steps and pass through an open porch, and another
covered porch, before entering it. The tables are
arranged just as the hall of one of our own colleges,
the high table running across at the eastern end of the
trapeza, where it opens by doors into the church
properly so called, so that on entering from the west,
one looked through them straight up towards the sanc-
tuary. At the high table, in the middle, sat the Archi-
mandrites, the Archimandrite-Vicar as Superior present
464 Troitsa Dinner.
on the inner side with his back to the hall, and looking
eastward and towards the sanctuary ; the Kector of the
Spiritual Academy opposite to him ; the monks in holy
orders and guests on either side of them, forty-
four in all. On lower tables along the side walls
were the monks who were not in orders, and proba-
tioners ; beyond them, on other tables, the students
of the Spiritual Academy. Before coming up we had
looked into another large room with a table set out for
a large number of boys, perhaps of the school kept
within the monastery.
On taking their seats every one crossed himself and
bowed towards the sanctuary, then they sang the grace
as usual. During a great part of the dinner a monk
read at a lectern from the Life of St. Sergius. Glasses
were set at each plate, as with us ; in the middle of
the table were set huge silver tankards of excellent
mead, or of beer looking like porter, and quass. Wine,
too, was handed round. There were several soups of
fish, hot and cold, and other dishes, all without meat.
At the end of the dinner, the attendants, who seemed
to be younger probationers, filled for each person a long
glass of champagne ; and, all rising, the Polychronia
(health, long life, and a happy reign) was sung and
drunk to the emperor. Lastly grace was sung ad-
mirably ; and the Archimandrite-Vicar, going round to
the east side of the table with one or two others, waved
Troitsa Dinner. 465
a small piece of bread on a cloth or carpet, chanting at
the same time, over a stand set in front of the royal
doors, on which there was placed a silver cup of wine.
He then put a particle into the cup, ate a particle, and
drank a little of the wine ; then the others did the
same, it being taken to all who were at table in order.
They said that this was the elevation of the Panagia,
a ceremony in honour of the Blessed Virgin. 1
During all this time the centre of the vast hall had
filled with a motley and picturesque crowd of both
sexes, and all ages and conditions, for the greater part
pilgrims and peasants, with their leg-wrappers, bark
shoes, wallets, and staves. Part of them seemed to
be merely looking on and admiring the hall, or in-
terested in the singing and the Polychronium (ad
multos annos) for the Emperor ; but a large portion
was evidently listening to the reader, and pressed
round the lectern to hear the Life of St. Sergius.
Then we left the hall, and visited the kitchen and
bakehouse, and a court whore 1500 poor strangers had
just dined. They had consumed fifty pood of black
bread. The monastery is bound to give refreshment
to the number of 500 daily, if so many present them-
selves.
1 [" In the Greek ' Horologion,' Venice, 1838, p. 121," adds
Mr. Palmer, " there is a very circumstantial but very legendary
account of the origin and meaning of this custom/']
H h
466 Troitsa Dinner.
We then visited some exceedingly neat schoolrooms,
where 140 boys from the adjacent townships received
their education. We were told that the confiscation
of monastery lands under Catharine II. is everywhere
visible, even in this place, the richest of all. In many
parts of the building there is decay, which is
either neglected altogether, or repaired inadequately,
for want of funds. They have also an institution for
orphans, and a hospital. There are now forty of the
monks in priests' orders, and fifteen deacons, and, with
the novices and elder probationers, they make
nearly 140 in all. In the Seminary that is, as it is
now called, the Academy, there are 150 students,
divided into two sections, of which the lower learn
philosophy, as it is called, and the higher theology.
The lower are besides chiefly occupied with languages.
Most or all of them know German, many can read but
none speak French; three can read English, but
the English course since the reaction against Bible
Societies has been discontinued.
There are two excellent walks here round the con-
vent on the walls, in which are two galleries roofed,
showing the country through loopholes, on the outer
side, and on the inner open towards the convent, which
is three-quarters of a mile in circuit, and has eight
towers with red roofs. It contains eight distinct
churches.
Troitsa Dinner. 467
The same day, at five p.m., there being another vigil,
as to-morrow [Whit-Monday] is the special festival of
the Holy Spirit, we went to Lesser Yespers and Com-
pline, and sang at Compline the canon of the Holy
Ghost. I did not go to the full vigil service with the
monks, but to a greatly abridged substitute for it, that is
said in the academy for the students. The class-rooms
and apartments for the Superiors, at least those for the
Rector and Inspector, were large and handsomely
ornamented, but there was nothing like personal
luxury or indulgence. "While I was staying with
them, there was no appearance of any meal but
dinner ; not even bread was offered at any other time
but only tea, and that not more than once in the
course of the afternoon, so that we only ate once a
day, and it may have been for that reason that the
Archimandrite gave me such a large provision of bread
after the vigil on Saturday.
Hh 2
CHAPTER CVIL
Library of the Academy and the Theological
Professor.
Monday, at nine a.m., we attended Liturgy, with
all the students and members of the academy,
in the Church of St. Sergius, in the trapeza, where
the monks had dined the day before. This day is the
special festival of the Holy Spirit, but the Tuesday
[Whit-Tuesday] is not distinguished from the other
days of the week. For convenience sake at such times
the academy has almost all its religious services apart
from the monastic community.
After the service we went into the library of the
academy, which seems a good one, and is kept in a
spacious room. The Professor of Ecclesiastical History,
a layman, asked many questions about the Anglican
Church, beginning as they all do from the questions of
its names or titles. Especially he asked whether we had
many books of systematic theology, and wondered at
the answer that we had scarcely any ; which, however,
agreed, he said, with an account given to Professor
The L ibrary of the A cademy. 469
Tholuck, by another Englishman, and printed in his
periodical in 1831. He said that systematic instruc-
tion in theology is very necessary, especially in these
times. They pointed out to me, on various shelves,
volumes of Bull, Cave, Beveridge, Poole, Bingham,
and some others ; and the Kector asked if I could tell
him anything of an English writer named Roothius,
author of a very learned work entitled " Relliquiae
Sacrse." " I have," said he, " a lesser publication of
his entitled ' Opuscula,' but the other is absolutely
necessary for me, the Synod having charged me to
prepare the ( Lives of the Fathers,' with some notice
of the works of each, and I have written in vain to
Paris, Berlin, and Dresden, and have nowhere been
able to procure it."
Speaking of doctrine, the Archimandrite said that
the " Orthodox Confession of Peter Mogila certainly
was of authority in their Church before the recent
edition, notwithstanding what some persons of rank
might have said at random ; that they were only
laymen, and were not to be depended on as authorities
in such matters, that the Church of Eome had invented
a good deal of scholastic phraseology, some of which
had needlessly, or ignorantly, been admitted among
themselves, but that it would be best to get rid of it ;
and, no doubt, as learning and knowledge of the old
Fathers improved, this would be done. They suppose
The Professor of Ecclesiastical History.
the Anglican Church to teach that there are two
sacraments, neither more nor less ; that the Apocry-
phal books were simply to be rejected ; and that, on
the points of Prayer for the Departed, Invocation of
the Saints, Relics and Images, the doctrine and prac-
tice is merely negative, like that of the Lutherans and
Calvinists. Speaking of the asperity of their present
Forms of Reconciliation for Papists, he thought it
had originated in the time of the Patriarch Philaret
[1620], when they went even farther, and re-baptized
the Latins.
CHAPTER CVIII.
Visit to Platan's Monastery and Sergius's Coffin.
~TN the afternoon, about two p.m., we drove to the
corner of a wood, belonging partly to the Lavra,
and partly to the dependent convent and seminary of
Bethany, founded by the Metropolitan Platon, and
established, that is, slightly endowed by the Emperor
Paul. We walked the rest of the way, being about a
mile along a beautiful valley, with a lake, sometimes
broad, sometimes like a river winding among the hills,
now wooded with pine and birch down to the Water's
edge, now beautifully bordered with native turf, as in
an English park, and now a hill or rock jutting out and
overhanging it. The ground, too, about the Lavra
itself, I may observe, is finely thrown about and
broken.
We visited first the Seminary, and then the curious
church of the hermitage, in which Platon erected a
great hill of rock-work and moss representing Mount
Tabor, with steep steps leading to the small platform
47 2 Platoris Monastery
on the summit. Here is a small sanctuary with an upper
Church of the Transfiguration, and an icon which was
taken from the French in 1814, and is said to have
belonged at one time to Louis XVI. of France. The
lower church is called that of the Resurrection of
Lazarus, and in a grotto representing his tomb is the
tomb of Platon himself. While we were there, a
number of people came in, crossing themselves and
prostrating, and touching the ground with their fore-
heads, and then leaning over and kissing the head and
feet of a figure of our Saviour on the cross which lay
on the top of the tomb. In a niche or vault close
adjoining, with a lamp burning before it, and covered
with a carpet, there stood a long wooden coffin, in
which St. Sergius himself was originally buried, and
in which he lay above thirty years before the exhuma-
tion of his relics.
Though of such antiquity it seemed in excellent pre-
servation, the boards being very thick, only the middle
part under the carpet was somewhat uneven or broken.
This was explained by the Hector's telling me that it
came from the people biting off and carrying bits off as
a cure for the toothache, which was a common supersti-
tion among the peasants.
At the moment we entered the church they were
beginning Vespers, which they celebrated in the upper
church as agreeing with the mysteries of the season.
and Sergius s Coffin. 473
It was noticed, also, that to-day there was a com-
memoration of the Metropolitan St. Alexis, who, with
St. Sergius, strengthened Demetrius Donskoi against
the Tartars, 1 and wished to persuade Sergius to be his
successor. After the Vespers and Compline, we heard
them sing a Pannycliid in memory of the Metropolitan
Platon, according to his last instructions. In a glazed
frame close to his tomb in the Grotto of Lazarus hangs
a copy of his will, with a Testamentary Address and
Thanksgiving, an interesting and touching document.
We next visited his apartments in the hermitage,
which have been kept up just as he left, and are
furnished with much taste and elegance, according to
the fashion of that time : they said it was the English
style.
It was impossible not to be struck with the enchant-
ing prospect of the lake, lawns, walks, herds, and
corn-fields, and over all in the distance the golden
bulbs and white towers and massive walls of the
Lavra shining in a gleam of sun. He had evidently
chosen the site and built these rooms and pavilion
on purpose for this view. Nothing can well be
imagined more beautiful. There are strawberries and
violets in the wood, and fish in the water, and we
saw the boys fishing, but did not see any boats upon
1 [The decisive battle was fought on Sept. 8th, 1380. Vide
Blackmore's "Mouravieff."]
474 Platan's Monastery.
it, though there is one at least belonging to the
monastery. The students of the Academy have
liberty during the hours of recreation to walk here ;
only the Inspector must know, and his apartments
in the Lavra are well placed, so as to command a
view of the place by which they go in and out. We
walked back as we had come, through the wood, or
skirting it along the margin of the lake, and, on
emerging from it, found our carriage waiting for us,
and drove back to the Lavra.
CHAPTER C1X.
The Troitsa Vestry -, and lodgings of the Metro-
politan.
f I THE same afternoon the Archimandrite- Vicar
-*" showed me the vestry. "We passed through
several very strong and heavy iron doors, and saw
several rooms full of presses, containing the robes of
various Archimandrites, especially of the Patriarch
loasaph, and the famous Dionysius, and many rich
gifts of John the Terrible and other Tsars. Numbers
of old and small icons were fixed round the tops of
the presses. On a table in one of the rooms is a
cabinet with the original will of the Metropolitan
Platon ; also riches in pearls, jewels, and gold on the
various mitres, chalices, gospels, crosiers, &c., quite
indescribable. Among other things, in a set of altar-
cloths and coverlets, given by Boris Godounoff, was one
article, an Aer, 1 on which the body of our Saviour, with
glory round His brow (as on the Siridon), was repre-
sented by embroidery lying on the chalice with the
asterisk over it, while two angels, bending over, were
1 [Vid. supr. p. 186.]
476 The Troitsa Vestry y &c.
fanning with the wings of cherubim. A remarkable
and instructive contrast to all the surrounding wealth
and magnificence was presented by the robes and altar-
service of St. Sergius himself. His phenolion (not a
cope, but the older round cloke) was of very coarse
plain dark cloth, not woollen but more like undressed
hemp, darned and patched, and the sacred vessels were
of maple wood, made, it is said, by his own hands.
The lodgings of the Metropolitan are some very
handsomely furnished rooms, and in them is a striking
portrait of John the Terrible, whose fierce glaring
countenance seemed to agree with his historical cha-
racter, as the portraits of Henry VIII. do with Henry's.
The domestic chapel of the apartments is small ; out-
side, or behind them, is a terrace on to the open air,
affording a charming view of the broken verdant and
wooded country below ; to the right the lake and the
Church of Bethany in the distance ; while on the left,
and south-east, covering a slope on the Moscow road,
is the town with its environs, houses and gardens,
white, yellow, green and black, and occasionally red,
and several churches with green or gilt bulbs, partly
on a hill, partly in a valley ; while on turning a little
round, one sees the strong crenulated walls of the
Lavra, the domes of the chief churches, and the huge
campanile, higher than Ivan Veliki at Moscow, with
a larger bell in it than any other now used in Russia.
CHAPTER CX..
Conversation with the Archimandrite- Rector,
Philaret.
UESD AT, June 1 [N. s.]. Went at nine a.m. to the
Liturgy in the Church of the Holy Trinity. I
dined, as yesterday, about twelve with the Rector, Phi-
laret, and walked upon the walls, and discussed with
him the difference between crows, rooks, and jackdaws ;
the two last are called here by the same name (only
lesser and greater) ; the rook does not remain all the
winter. After Vespers I went with the Inspector to
the church of the sick and old monks ; the chief had
a mitre. After this the Rector gave me some tea, and
we had some conversation on the question of the Pro-
cession, in which I expressed my own opinion that the
Greeks ought not to accuse us of heretical doctrine
which we abhor. We also had a long discussion about
Aristotle, Plato, and Socrates ; he did not do Aristotle
anything like justice, and was only tolerably pacified
when I allowed that he should have the last place of
the three, but he wanted to put even Cicero above
him, who was very little, if anything, of a philosopher
at all. We continued talking till one a.m.
CHAPTER CXI.
The Abbess TcJioutchkoff.
TTTEDKESDAY, June 2 [N.S.]. We had a call
* ^ from the Abbess Maria Tchoutchkoff, 1 who
had lost her husband at Borodino, and her son soon
after. Now she has 115 nuns and novices there, and
was godmother to the Princess of Hesse Darmstadt,
and has been invited to meet the Grand Duke and
Duchess here. She is a great friend of Madame
Potemkin, from whom she heard of me, and she called
on the Eector with a young novice, a Jewess, a great
pet of hers. Hearing that I was here she desired to
see me, and after a moment or two asked me whether
I was not a Catholic. Certainly, I answered. The
Eector interposed to explain ; I was of the Episco-
palian Church, and not a Papist. She seemed to have
no notion of anything but Catholics, on whom she
looked with favour. Speaking of tolerance, Protestants
were either Calvinists or Lutherans or heretics. I said
i [Tid. supr. p. 322.]
The Abbess Tchoutchkoff. 479
I would call myself, my Church, my religion, by no
other names than True, Orthodox, Catholic, and
Apostolic, but I was certainly no Papist. She said,
" Perhaps, then, you think the Church is made up of
all Christians in general, and are for tolerance ;" a view
she seemed to favour herself. I assured her I detested
most cordially all such cruel charity, if charity it be,
and not rather indifference and unbelief. She saw my
dre?s, and said it was not the same as that of the
Catholics. The Rector said it was more like their
own. He was well aware of the mischief of misusing
the term " Catholic," but so used it occasionally never-
theless.
At night the Rector told me that the Metropolitan
had come, and brought word for me ; they wanted at
Petersburg to know where I was, as letters had come
for me from England.
CHAPTER CX1L
Subsequent History of the Archimandrite-Rector,
Philaret.
~T~UNE 3 [N.S.]. There was another subject on
" which the Archimandrite-Rector held a con-
troversy with me ; apparently on the morning of my
departure ; but, before proceeding to it, I will insert
some points in the Rector's history subsequent to this
date, which it is pleasant to me to associate with my
remembrances of this place. Philaret, my host, at the
date of my visit to the Troitsa Lavra, was Rector of the
Spiritual Academy, contained within its walls, and
Archimandrite; he afterwards became Bishop of Riga. He
is conspicuous for having there, in the course of a few
years, received into the Orthodox Church as many as
70,000 or 80,000 Lettish Lutherans. The circumstances
under which he was appointed are remarkable. The
Lettish peasants, who had for centuries been oppressed
by their German lords, and had little sympathy for their
German pastors, had for some time been in a state of
excitement, and reports had been circulated by some
History of the A rchimandrite Philaret. 48 1
of them, that if they were to join the Orthodox Church,
the Government would either improve their condition,
in relation to the lords of the soil, or would remove
them, and give them lands and freedom elsewhere.
Some of the peasantry applied to the then Bishop of
Riga, to inform themselves of the truth of this report ;
and the Bishop, while he said that he had no authority
to hold out to them any such prospect of temporal
advantage, did not, as it would seem, trouble himself to
correct their misapprehensions, but rather signified that
perhaps the Government might be more inclined to
favour them, if they were members of the Church ; or,
at any rate, that it would be very natural and proper
that it should be so, though he had no information
about it. Their hopes being rather confirmed by this
answer than destroyed, some of them began to pass on
to the Russian communion. The German Lutherans,
lords of the soil, and the pastors, greatly annoyed at
this movement, lodged an " information before the
Government at Petersburg, against the Bishop, on the
ground that the rights and privileges of the Lutheran
religion, as guaranteed to the Baltic provinces, were
infringed, and civil disturbances caused, by the Bishop's
encouragement of proselytism." The Government re-
ferred the matter to the Synod ; and the Synod, after
examination, displaced the Bishop, and sent him into
a monastery, on the ground that he ought not to have
i i
482 Subsequent History
laid himself open to any suspicion of encouraging what
were secular motives, in so grave a matter as conver-
sion, motives too, which compromised the Government,
as supposing certain wishes and intentions on its part.
Philaret, Rector of the Spiritual Academy at the
Troitsa, was chosen to be his successor ; and, as soon
as he was consecrated, set to work, with great energy,
to give an unmistakable spiritual direction to the
general fermentation and good will towards the Russian
Church, which he found existing in the Lettish
peasantry. He opened conferences with some of the
Moravian pastors, the least unbelieving of the Germans,
and not without effect ; he translated the Russian
Catechism into the Lettish dialect, and began to trans-
late the Liturgy, and to train priests and deacons who
should be able to officiate and preach among the
peasantry in their own language. From a mixture of
motives, among which discontent with their German
lords was, no doubt, very prominent, the movement in
the country became daily more general and decided.
Once more the nobility and their clergy, alarmed and
exasperated, made representation to the Government
at Petersburg, and complained of it as an infringement
of their rights, that the Bishop had printed the Russian
Catechism in the Lettish language. But at this time
they were unsuccessful in their remonstrance. It was,
indeed, plain that, so long as they had no other acts of
of the A rchimandrite Philaret. . 483
the Bishop to allege, he could not be interfered with,
he was only doing his duty ; and if he really was, by
such means as were brought against him, bringing
people into the Church, the Kussian Government had
no reason to be dissatisfied with him.
But, in the meantime, the Prussian and German
newspapers invented, and the French and English
circulated, the most extravagant stories concerning
Russian bigotry and oppression ; representing that the
Emperor was forcing the whole population at the point
of the bayonet to conform to the Kussian Church, and
using its clergy as the tool of his political proselytism.
On this the Emperor, who was at Palermo, either from
embarrassment at the rapidity of the movement, or from
sensitiveness at the stories circulated through the West
of Europe, to the disadvantage of his Government, or,
thinking it an equitable concession to the German
nobility, issued an oukaz, to the effect that no Lettish
peasant should be received into the Orthodox Church
who had not, six months previously, signed a public
declaration of his intention. However, in spite of this
discouragement, the movement continued to spread,
and is still spreading, year after year : and, on the
tercentenary of the adoption of the Religion of Private
Judgment, in some places the whole population of a
village met together in the church, and took a solemn
farewell for ever of Luther and his Reformation. And
i i 2
484 Subsequent History
just now there seems to be every probability that the
whole population of the Baltic provinces will, in a few
years, have passed over to the Orthodox Communion.
In 1847, a friend of mine had a conversation on
the subject with Count Pratasoff, the Ober-Prokuror,
and sent me an account of it, of which the following
is an extract. " I spoke of the conversion of Livonia ;
he seemed in high spirits about it, and said, 'They
are going on faster than ever ; thousands are inscribing
their names on the lists every month, and the whole
number already received into the Church amounts to
72,000.' He said that the Government was quite
embarrassed to find them priests and churches, and
that on this account they rather try to moderate
than to accelerate the movement. An oukaz has been
issued that no one is to be received into the Church
who has not given six months' notice, being quite at
liberty to change his mind in the interval. The
converts meanwhile are subject to petty persecutions
and vexations from their German lords, so that it
cannot be said that they have been taken by surprise.
I heard it suggested that it was intended to deprive
the Lutherans of the churches ; he immediately replied,
' No, we will not touch a hair of their heads ; the
churches belong to the Seigneurs.' I said, * The
churches are ecclesiastical property, and cannot belong
to laymen.' He answered quickly, ' No matter, we
of the A rchimandrite Philaret. 48 5
will not have them ; we will build churches of our
own.'
" ' One great difficulty,' he says, ' is to procure land
for sites, for churches and burying-grounds, for the pro-
prietors refused to sell.' On my remarking that, in the
rapidity of its spreading, it resembled the first outbreak
of Lutheranism in Germany, he said it was so, but
that both in its progress and in the opposition made
to it, it was as much indebted to temporal as to religious
motives, or more ; that the peasants embrace it from
dislike of their masters and a wish to have more
holidays, not less than from conviction ; and that the
Germans oppose it, not so much from regard to
Lutheranism, as from national or rather provincial
pride. I understand the Minister-Adjoint of Public
Instruction has put the number of converts at 100,000,
which may well be the case if we reckon in, at 28,000,
those who have inscribed their names for their six
months' probation."
Such is the account which has reached the present
writer of a remarkable religious movement rarely
witnessed in our days, and such was the part which
Philaret, my host in 1841, had in it.
CHAPTER CXIII.
Mr. Palmer's discussion with the Archimandrite
Philaret about Invocation of Saints.
r I THUS I introduce the conversation I had with him
**- at the Troitsa Monastery, at this date, on the
subject of the Invocation of the Saints. In the
following dialogue Ph. denotes Philaret, and A, his
Anglican guest.
The Archimandrite began thus : Ph. I have looked
over the Introduction to the XXXIX. Articles which
you have given me, and wonder at what is there said
of Icons, Relics, and Invocation of the Saints, seeing
that from the first there was a necessary connexion be-
tween outward representations of them and the inward
sentiments of veneration and honour entertained to-
wards them. I wonder then to find you calling, what
I consider inseparable, uSia<opov, indifferent. Who
does not identify a father's countenance with his
spirit or soul ?
A. Not only do we call it aSidtfropov, but for ourselves,
Discussion with the Archimandrite Philaret. 487
absolutely and abstractedly, we prefer what we think
the more ancient and primitive sense and practice of
the Church to your present. We contend that our
Church has never synodically bound herself to the
Decrees of the Second Nicene Council, though the
custom which that Council sanctions may have been
introduced and prevailed among us for some centuries,
through Papal influence.
Ph. Canonical decisions need not enter into the
question. If the thing is in itself natural and tends
to edification, it is good, whether any particular
Church makes canons for it or against it.
A. We think that there are many things which may
be more or less profitable, according to circumstances,
and this among the number. There may be no neces-
sary sin or idolatry in it, if holy pictures or images be
honoured according to the doctrine and intention of the
Church, and for myself I am really to kiss even the
pavement of the church, or the doorpost of the outer
porch, or the feet of the clergy; still, there is a
wide difference between an occasional spontaneous act
and a formal prescribed ceremony ; and, as men are,
it may be doubted whether more harm or good is done
by the general mass of such observances, especially when
there are many of them.
Ph. When people are pious, how can you in that
case think the usage an abuse or mischief 1 There was
488 Mr. Palmers discussion
indeed a time \vhen they had here in Russia an undue
and superstitious attachment to their Icons, but the
clergy now warn them against such abuse.
A. But surely the people may have a feeling of
religion without sound judgment ; it is not as if we
could secure generally a high standard of enlightened
piety ; hence I am driven back to the Fathers ; what
do they say 1 And again, what say the Nestorians 1
And again, what say the Armenians 1 The Nestorians
hand down to us the custom of the fifth century, and
the Armenians in the eleventh and twelfth centuries are
spoken of as agreeing in this point with the Germans,
and differing from the Greeks and the Italians ; more-
over, the German, Prankish, and English Churches all
rejected the Second Nicene Council without any breach
of communion ensuing on that account. St. Augustine,
speaking of abuses, says he knew of many Christians
who used to kiss (adorare) pictures, and he considers
this a weakness.
Ph. I think I can show you proof that there were
not only pictures, but Icons in the churches at that time
in some parts of the East.
A. Certainly, that may be so ; but their existence in
some Churches, and even the existence of the " weak-
ness," of which St. Augustine speaks, in some Churches,
is one thing, and the general prescribed use of external
reverence in any part of the ritual is another. Doubt-
with the Archimandrite Philaret. 489
less from the very time of the Apostles it was per-
missible and permitted to the Christians to have both
pictures and images ; and if they kissed them at any
time from spontaneous affection (as we know they
honoured the Cross, and the Gospel, and many other
holy objects), it was surely no sin in them. There is
complete agreement between us as to the principle and
tlie abstract theory or doctrine, the only question which
can remain being wholly practical, and open, whatever
authorities are adducible, to such reasonable objections
and distinctions as the circumstances create.
CHAPTER CXIV.
Discussion Continued.
r I iHE Archimandrite would not take this view
-^ of the matter ; he proceeded to say 'why. I
cannot, he said, think that it is a matter of so little
importance as to lie outside that rule which you admit
to be decisive in all principal matters of religion, viz.
that " usum non tollit abusus," and that when an abuse
occurs or may be apprehended, the clergy should cor-
rect or guard against it, without removing the thing
abused. Otherwise, where are we ? under pretence of
abuse, since everything is abused or perverted by one
inind or another, the whole outward framework of re-
ligion and of the Church runs the risk of a gradual
destruction, one thing after another being removed as
an abuse.
A. We certainly think that in this particular case it
is indeed best for us in England to be rid of the formal
usage altogether ; but still we need not say or think
that, as things are now in Russia, it would be desirable
Discussion with the Archimandrite continued. 49 1
or right, even if it were possible, to remove this or the
like custom. But if we had lived in the eighth or
ninth century, we might have thought twice before we
consented to its introduction. However, there is mani-
festly a great difference between the general temper
and habits of the Eastern and Russian and the Western
and German people, and such ecclesiastical usages may
be much more natural among you than they would be
among us, and more consistent with your domestic and
civil life than they are with ours. You have a warmth
and impulsiveness which is ever expressing itself out-
wardly ; you are for ever bowing and kissing each
other, and it would be strange indeed if you stopped
short of that in your bearing toward the visible repre-
sentations of our Lord, His Mother, and His saints,
which you instance in almost everything else ; but we
are bare, cold, reserved in our daily life and in our reli-
gious ceremonial, and to teach our people the necessity
or even profit of crossing, bowing, lighting lights before
pictures, and kissing them as a part of Christianity,
would repel them as a superstition and absurdity, so
utterly are we without your temper.
Ph. What you have said may have its weight, but
whether or not, it does not apply to what especially
struck me in your book, your dispensing with Invocation
of Saints ; this cannot be resolved into a mere acci-
dental or national characteristic, but is an ethical and
49 2 Discussion with the A rchimandritc
religious defect. Without raising the importance or
necessity of " Bonum est invocare sanctos," to the level
of those fundamental and indispensable articles which
are contained in the Creed, still it is legitimately and
necessarily connected with them ; and how then can you
write, as I see here written, that it would not be heresy
to deny it 1
A. If any one denies it so as to deny " The Com-
munion of Saints," it is indeed heresy; but if a man
denies it only practically, it will be at worst only a
hurtful neglect, mistake, ignorance or prejudice.
Ph. But even so, if the whole of Christian piety
would be mutilated by such neglect, which from
omission would soon grow to ignorance, to rejection,
and condemnation, and even to malice, must not the
Church teach the people clearly and strongly what
conduces to their salvation 1
A. There seems to be a close affinity between the
doctrine of the Invocation of Saints and that of prayer
for the departed, when both are rightly understood.
Both are the offspring of natural sentiment and reason-
able influence. Neither is matter of express revelation
or commandment, nor, strictly speaking, part of the
Faith. They do not seem, however, to stand exactly
on the same level, for the Apostolicity and Catholicity
of prayer for the departed has much earlier and stronger
proof for it than any form of address to the spirits of
Continued. 493
departed Saints or to the Angels, since they are the
acts of natural piety, and no shadow of Apostolical
Tradition can be adduced as forbidding this use.
We must then place them among those observances, as
to which individuals have liberty, and the Church
authority. We cannot, indeed, conceive a Christian
having faith in the Communion of Saints who has not
also implicitly in his heart both prayer for the departed
and Invocation of the Saints, that is, prayer for all
those who can be prayed for, and prayer with all those
who pray.
Ph. Well and piously said. The Lutherans, how-
ever, having misunderstood the matter from the first,
have brought things to that pass, that now every Invo-
cation is for them an impiety, and the consequence is
that those habits of mind, of affection, of humility, of
faith in the Communion of Saints, are no longer
formed in them, which the frequent use of Invocation
is intended to develope. Especially there seems to me
to be a strong bearing of pride in the tone and manner
in which Protestants will have none but our Lord to do
anything for them. All most surely is in Christ, and
apart from Him nothing can be good or profitable either
in ourselves or in others ; but yet surely in the unity
of His Spiritual Body it is a good and salutary thing
to feel we can be aided, and to be disposed and look to
be aided one by another. It is good, and greatly
494 Discussion with the Archimandrite.
tending to humility, and really to Christ's glory, to sub-
mit ourselves one to another, to reverence, honour, and
esteem the holiness and spiritual rank of others higher
than our own, all in the spirit of love, in unity of
Christ, and the true faith and fear of God. Now, I
repeat, I think there is something very like pride in the
way in which the Lutherans refuse help from any
created being, but only directly from Christ, and cannot
bring themselves to the humility of saying, " most
Holy Mother of God, save us."
CHAPTER CXV.
Mr. Palmer's reflections on his discussion with
the Rector ; his return to Moscow.
E Archimandrite spoke more to the same effect,
and his Anglican guest replied in his own line
of argument, as above ; but what has already been set
down may seem to the reader sufficient. For myself I
fear, on reflecting upon what passed between us, that
the Protestant assertion I mean that prayers to the
Saints are derogatory to the glory of the One Mediator
and lower the religious temper is not quite borne out
by our experience. That is, the rejection of the
prayers of departed Saints, and of the habit of express-
ing the wish of being benefited by them, has not
increased in us a disposition to think much of the
prayers of the living, or of prayer itself, or that humility,
which thinks of others as better and nearer to God
than ourselves. I will add that I was much struck when
I first came into Russia, how much more the national
character seemed to be tinctured with humility, bro-
496 Mr. Palmer' } s reflections
therly kindness, and warm feeling, as well as reverence
for holy things and religious faith, than our own is.
I knew of course hefore I came here, that we could be
accused of pride and egoisme, but I had no idea of the
extent of the evil till I was here, and saw the contrast.
One captain in the American service (they are our
children) observed to the Government that it did not
seem to him consistent with the dignity of a demo-
cratic citizen to follow the universal custom to take oif
his hat on meeting the Emperor. " However," said he,
" the Emperor met me in the street and saved me the
trouble of deciding the question, for he took oif his own
hat to me. I suppose he saw I was a stranger." In
the " Handbook for Northern Europe," the author,
speaking of the Nicholas Gate of the Kremlin, which
it is customary to pass bareheaded, says, " Many
Englishmen have made a point of honour of walking
on as if ignorant of the custom, until stopped by the
sentinel." I have sometimes asked members of the
Established Church whether they conformed on some
occasion with this or that innocent or Catholic usage,
and have been answered with a smile or a sneer
" Not I." But it is enough to have suggested a thought
when it admits of numberless illustrations.
On this day, June 3 [N.S.], I took leave and returned
to Moscow, having attended early Liturgy in the Me-
tropolitan's private chapel, and received from the
on his discussion. 497
Kector, as a present from his own library, a , copy
of Zoanikoff's "Treatise on the Procession," "The
Theology of Theophanes Pfotopovich," and a volume
of " Historical Dissertations on various Heresies and
Schisms," which have appeared in Eussia since its
reception of Christianity.
I started at about half-past nine, and arrived at
Moscow about seven p.m., nearly shaken to pieces,
having neglected to provide myself with a mattress.
The same evening I proceeded to call on Mr. Camidge,
and received from him my letters from home.
K k
CHAPTER CXVI.
His polemical encounter with the Princess
Meshchersky.
~~\ FAYING on Friday, the 4th [N.S.], called in vain
-* upon the Proto-presbyter of the Assumption, I
called the next day with Mr. Camidge upon the old
Princess Meshchersky, 1 a lady who was reclaimed from
scepticism by Dr. Pinkerton, then agent to the British
and Foreign Bible Society in Russia. She made me
give her a long historical account of the English Church
since the time of Henry VIII. ; but I have set down
in form of dialogue portions of two conversations which
I had with her, and I here give them at length, as
illustrating the sort of liberal Evangelicalism of which
there have been traces above in my memoranda of
conversations with Russians, especially with religious
and educated ladies. The initial letters A. and L. shall
stand respectively for Anglican and Lady.
L. Tell me what is the new sect in England which
1 [Vide supra, pp. 284, 402.]
His polemical encounter with the Princess.. 499
wants to destroy the Established Church ? Are you a
member of it? I heard from Petersburg that you
wished to communicate in our Church. Why so \ It
is impossible. Neither you nor any number of you can
make union.
A. No, perhaps not; yet our actions may be such
as to promote or to hinder it ; the greatest of forces
being after all only a multiple of the most minute.
L. I believe in the inner or essential Church, which
is agreeable to the Bible, and as for particular outward
Churches, none of them are perfect. Even in the
Apostles' time there were divisions and very different
spiritual states in different Churches.
A. But the Church was one in visible and outward
communion for 1200 years, and may yet be so again.
L. That is a beautiful dream. The thing is utterly
impossible. The division came in the first instance
from the moral corruption and evil passions of Chris-
tians. These have ever since increased one's conviction
that division and acquiescence in it is a necessity almost
with the structure of society. The original division
itself has been reproduced and multiplied. No, there
can be no end of it till Christ comes, and, scarcely
finding faith on the earth, shall rebuild the inward and
heavenly polity. There is the Roman Catholic com-
munion ; it has its faults ; so far as it has the essential
faith it is very good ; but, so far as men have added to
K k 2
500 His polemical encounter
it and corrupted it, it is bad. You have your Anglican
Church, you have made confusion in many things, but
you have what is necessary ; and what do you want
more 1 The Church of Russia, the Greek Church, has
been changed and corrupted less than the Papal
Church, only, as seems to me, because its circumstances
have been different, and its Prelates have not been
tempted, as the Roman, by riches and dominion ; and
yet certainly it has its faults, too. Men have intro-
duced into it their additions and inventions. There is
the Adoration of the Saints.
A. I do not like that word, which, you know, is
ambiguous.
L. Well, " worship," if you like.
A. " Worship " is ambiguous too. All such words
are ambiguous, whether in Latin, or Greek, or Hebrew,
or English, or in Russ. The Jews are said in Scripture
and its versions to "worship" God and the King.
Coming to the thing itself in contrast to the sense of
words, I go so far to agreeing with you as to admit
that abuses exist which require correction ; but the
argument that there is only one Mediator is thoroughly
Protestant, and is unworthy the tongue of an orthodox
Russian.
L. Well, is there not only one ?
A. Certainly there is only one, in the strict and
absolute sense. Every Christian knows that ; but in
with the Princess Meshchersky. 501
this one only Mediator, in Christ, not apart from Him,
but in a secondary sense, we are all mediators one for
another.
L. To be sure we are ; I quite admit that, because
it is in the Bible.
A. And the Apostle Paul, in the very verses im-
mediately before, " exhorts that first of all, supplica-
tions, prayers, intercessions be made for all men ;" but
what are intercessions but mediations 1 and what are
intercessors but mediators ?
L. To be sure, to be sure !
A. Well, then, it is right both to pray for others
and to desire that they should pray for us.
L. I grant it.
A. And the more any one is eminent, either for
his place in this Church, or for sanctity, so much more
should we value and desire his prayers.
L. I agree.
A. If then " the effectual fervent prayer of a righteous
man availeth much " here below, so much, according to
St. James, as even to change the course of nature and
to work miracles, does it avail' less when his righteous-
ness is perfected in heaven 1
L. I admit all that you have said, and all besides
that you can say of this sort.
A. Well then, if, in contemplating the Communion
of Saints, we must naturally feel comfort in the
5O2 His polemical encounter
thought of their praying for us, so that our will and
feeling unite with theirs, and wish them to do that
which they are in fact doing, it follows that to express
this wish outwardly in words whenever we are naturally
and actually moved to do so, can scarcely be wrong.
And even irrespective of any ulterior effect, to ask the
prayers of the saints may be to a certain extent a
means towards our having them that is, towards
cultivating in ourselves that communion and union of
spirit, without which we can obtain neither general
nor particular benefit from their prayers for us. If so,
it will be not only natural and innocent, but positively
useful to seek the help of the saints now reigning with
Christ, no less than the help of those who are still on
earth.
Further, I conceive this may be done in two ways
one, when the mind, speaking to God and Christ in
prayer, partly in faith and love, partly in humility and
self-abasement, offers the prayers of otKers who are
better and stronger than ourselves not as if there were
other mediators than Christ, but, as touching in them
Christ's seamless Robe, the hem of His garment, of
which we are unworthy to be a part ; and, secondly,
when we address the Saints themselves with direct,
poetical, rhetorical, and spiritual invocations not as if
they were naturally or bodily present to hear us, but as
with the Princess Meshchersky. 503
speaking to them (if not in form yet in sense), only
in Christ and in God, who may give us for our ad-
dresses the same benefit as if the Saints were naturally
present to hear. May we not safely say this?
CHAPTER CXVII.
Encounter with the Princess continued.
HE did not attempt to meet these observations
directly, but went on thus :
L. But surely you agree with me that there are
things in our received worship and ritual which are
faulty 1
A. Yes, we must confess that when the services of
the Church are filled with invocations, and there is a
stated cuUiis, not only for the Saints in general, but
also for each Saint individually, and for particular
Icons, there may be danger of gross misunderstandings
and abuse among the common people. It does not
seem that in the earliest and best ages of the Church,
when there would have been far less * danger of mis-
understandings and of abuses, there existed any such
efflorescence of saint worship and Icon worship, as is
1 [Less danger? surely greater. The prevalence and the
habit of idolatry in paganism may have been the sufficient reason
why image worship was not allowed or even thought of.]
Encounter with the Princess continued. 505
now embodied in your ritual. And now you have
neither the holy discipline nor the frequent communion
of the primitive Church, which are the true practical
bonds and safeguards of the communion of saints.
One might be pardoned then for wishing that every-
thing of the kind, at least of comparatively late intro-
duction, should be retrenched or modified. Enough
might still remain, both of indirect and direct invoca-
tion, to keep up the sense of communion with the
saints in heaven.
L. Perhaps it would be unnecessary to make
omissions ; a little verbal alteration would suffice. But
why, since you agree with me in thinking that every-
where are faults and things to alter, why do you seek
to quit one particular Church for another ? It is only
changing this set of faults for that. The true essential
faith of the Bible is the same in all alike.
A. I do not wish to leave the English Church for
the Russian, but to unite the two.
We ought by no means to quit our own Church,
merely because it has faults, so long as we believe it
to be a portion of the True Church ; and no one can do
so without sin. But what do you mean by " particular
churches," and, " the faith of the Bible, which is the
same in all of them " 1 We believe there is only one
Church, and that visible, as well as invisible.
L. Where then, and which is the Church 1
506 Encounter with the Princess
A. Ask in every country, and they will point it out
to you, even sectaries ; the Eoman Church, at Rome ;
the English, in England ; the Russian, in Russia : or,
if anywhere there seems to be a doubtful claim to
the title, you can run over the epithets of the true
Church, such as Orthodox, Catholic, Apostolic, and the
like ; and you may ask which is the old original
Church in any country. Or, again, historically, we
see and trace the unity of the whole body for 1100
or 1200 years ; and, in spite of the superficial quarrel
and division between them we see still traces of three
Apostolical Communions, which down to that division
were one ; and which, if the quarrel is only superficial,
are one in truth and by right still. But if you include
in your idea of the visible Church all those sects which
set up the Eible against the Church or rather, their own
pretended right and duty to judge and teach against
the duty and right of the Church to teach and judge,
and their private and particular sense of Scripture
against her Apostolic and Catholic interpretation, then
any true Anglican must differ from you.
L. I mean nothing of the kind : the Bible says
nothing of the right of disobedience, or of human
churches. The formation and governance of the Church
is said, in the Bible, to be by Apostolical mission and
authority ; the Church teaches, but now, if you please,
tell me you, on the other hand, what you mean when
Continued. 507
you speak of the faith and teaching of these portions
of it, which you recognize as Apostolical. What is
that faith and teaching in which these portions agree 1
A. It would take a long time to enumerate to you
all the points of agreement. They all agree in all the
Articles of the Niceno-Constantinopolitan Creed ; and,
on the whole, in the Church and Sacraments, so as to
guard against the heresies of Protestantism. Again,
Christians must have been baptized, and must per-
severe in the four things stated towards the end of the
second chapter of the Acts.
L. Yes, that is all in the Bible ; I am quite of your
mind. If this is your Church and Eeligion, I am in a
manner a member of it. But stay ; what about agree-
ment in other matters ? can you restore unity in them *?
Now that it has been so long broken it is impossible.
A. At all events, we may each do our duty, per-
sonally, towards its restoration.
L. The reading of the Bible has, no doubt, produced
faults, errors, schisms, and confusion among you ; and
so it will among us, yet I am not afraid. There cannot
be light and improvement without it.
A. Why must it be so in Russia 1 Why should not
Russia profit by the experience of the West, and avoid
any such confusion 1
L. It cannot be otherwise.
A. Now that we, in England, have seen the extreme
508 Encounter with the Princess
developments of the evil, there is manifesting itself
a tendency to reconstruction; and the same Bible
religion, which has done so much mischief, will be
efficient help in repairing it.
L. To be sure ; that is intelligible enough ; so it
may be in time with us, but we must have the con-
fusion first.
A. I hope not.
L. How can it be avoided 1
A. Perhaps, before things come to that pass, a union
may be effected between our and your Church. We,
having gone through it all, are rebuilding a Catholic
theology out of the ruins of a decomposed Protestant-
ism ; and, if so, union with us would be your antidote.
Besides, no such opposition between the Bible and
authority has been suspected in your Church, as was
the case in the Latin.
L. No such union as that you speak of can be
effected till we have had the confusion, and till we
have such a further degree of enlightenment as can
only be gained at the expense of confusion. At
present, the people are so blindly attached to the
externals of their rite, that they would make fresh
schisms by millions ; not only if any the least particle
were altered, but also as surely, supposing any union
were made with bodies or persons.
A. Perhaps a union need not be such as to bring
Continued. 509
practically before public notice any such innovation as
it involved. What could they know about it, if the
Armenians were reconciled to-morrow? Nay, the
Uniats are already reconciled, who have priests and
bishops without beards, and yet no popular rising.
L. The thing is impossible.
A. As for ourselves, the recent changes, by means
of which the sects, Protestant and Popish, have become
active, political factions against the Church, have turned
to the Church's benefit. She has risen in public esti-
mation under the attacks of her enemies, and has
suggested the idea, and the desire, of a return to unity.
L. I am prepared to believe it, and am glad that it
should be so.
CHAPTER CXVIII.
Conflict with the Princess renewed.
"TUNE 8 [N.S.]. Had some further conversation
" with Madame Meshchersky. After speaking
against prayers for the departed as useless, for their
state for heaven or hell is already fixed once for all,
she passed on to speak of the books I had lent her.
One was "Plain Sermons" by contributors to the
"Tracts for the Times." " I have been reading," she
said, " with much pleasure those sermons. I mean to
translate some of them into Russ, and have them
printed. Here is a book I have lately had translated
and printed, ' Baxter's Saints' Rest.' " She showed it
to me, with a frontispiece representing the Assumption
of the Blessed Virgin, surrounded by saints and
angels. Do the censors pass such a book as this ? I
asked.
L. They make what change they please, but such
are generally slight, nothing to signify.
A. Yet it must be difficult to make a book written
Conflict with the Princess renewed. 511
on a principle of false doctrine fit for the use of an
orthodox Christian.
L. As for me, I see no difference between the
theology of the "Plain Sermons" and the books
of English Dissenters. The Protestants are right, I
think, in calling all that body of religion, which you
defend as common to the Apostolical churches, by the
name of " Popery ;" and we, with our Russian or
Greek Church, are in fact Popish too. We differ with
Rome about the Procession, and some other things
which I cannot understand. You are yourself a Papist,
who wish to bring out one element existing in the
Church of England to the exclusion of the rest, and
so you detect in Anglican books the minutest ad-
mixture of contrary principles, because it is that you
look for. For my part I read the books of devotion
of both classes of writers alike, and see no differences
because I look for none.
A. Nevertheless, it is easy to see that your reading
has lain chiefly with sectarian writers, and that your
ideas and language are much tinged by their peculiar,
and, as we believe, most erroneous opinions.
L. I confess that I turned my attention to religion
late, and that I owe all my knowledge of it to English
books, and those the books of Dissenters. Nearly all
the English we have seen here in Russia, or heard
anything of, have been Dissenters. Very few indeed
512 Conflict with the Princess
have been of the Established Church, and so we know
little about it. (On a later day she said) I am more
and more pleased with the "Plain Sermons." They
are to be translated immediately. There is not a word
in them will require to be changed ; they will pass
the censors as they are.
A. You have discovered, then, that they are not
quite the same thing as those of your friends the
Dissenters 1
L. No ; I see no difference. In these books you
have given me there are no invocations of the Virgin
and the Saints.
A. No, that is quite true ; and our Church has
omitted all such addresses from her offices, and discoun-
tenanced them in individuals, on account of former
abuse ; but that does not prove that they may not be
taken in an orthodox and harmless sense in other
Churches, and you could not expect to find anything
of that kind in " plain " sermons.
L. No ; but what surprises me is, that I have looked
into the other book, Bishop Andrewes's " Private Devo-
tions," which you gave me, and find nothing of the
kind there either; yet this is a book of the High
Church.
A. Neither there would you have much reason to
expect it, but rather if at all, in hymns, anthems, in
the poetical part of the variable services, which ser-
Renewed. 5 1 3
vices, however, to tell the truth, are almost altogether
wanting in the Anglican Church. And, besides that,
our writers accommodate themselves to popular pre-
judices, and confine themselves, even the few who know
better, to what the shattered fabric and mutilated
offices of their Church seem to justify in the eyes of a
Calvinized people, who take them for an absolute
measure of fulness and perfection, if not even a little
too Popish already. But in Bishop Andrewes's Devo-
tions you will find the real presence, confession and
absolution, prayer for the departed, and comprecation
with the saints, which is the germ of their invocation.
Indeed, one passage in his Prayers, taken from the lesser
ectenia of your own offices, seems to contain an indirect
invocation.
L. I may admit all you say in the abstract about
Invocation ; but, with regard to the absence of such
usages from your Anglican offices, though you blame
it, and talk of the rudeness with which abuses and
excesses were corrected, I think, on the contrary, that
to mince matters (faire des delicatesses) in such ques-
tions is all one with doing nothing. Such a mode of
reformation would be entirely inefficient. For my
part, I think your Church in England the best of all
churches precisely for the reason that she has been
reformed.
A. As for that, some of us think that she has rather
L 1
514 Conflict 'with the Princess renewed.
been deformed than reformed, though, only secondary
developments and excrescences having been cleared
off and life remaining, free room has been left for
the roots to grow again, and sprout and bud forth, and
that in a more healthy manner, as soon as we have
the grace to leave off contemplating with pitiable com-
placency the havoc we have made, and seriously return
with repentance to God and to the Church, which He
alone founded, and which He alone can reform.
L. Well, I am in some measure a member of the
same Church with you ; though I think external unity
impossible, and though, while believing an essential
and invisible unity to subsist under divided parts, and
looking for it there, I cannot stop short at the bounds
of that Apostolical hierarchy, divided into dioceses,
which you insist upon, but feel obliged to take in more
or less the sects also, not defending, however, their
errors.
CHAPTER CXIX.
The Jesuit Fathers and the Bible Society.
"TUNE 10 [N.S.]. My visit to Moscow was now
" coming to an end. On this day I sat long with
the Princess Meshchersky, who told me that the sup-
porters of the Bible Society, English and American^
have for a long time had a tract society and shop at
Petersburg, and appear to have been very active,
though a good deal of their mischief must have been
corrected in passing through the Censura; still, no
Russians seem to have any notion how subtle a poison
is concealed and mingled with every portion of the
enlightened zeal, or zeal for enlightenment, which they
possess. We see in what it issues in the opinions
avowed by the lady who allowed me to converse with
her, and I take leave of her now in this narrative, with
some notice of the foreign influences which have of late
years acted upon educated Kussians of the Orthodox
Church.
Madame Meshchersky was the victim, as I must
L 1 2
5 1 6 The Jesuit Fathers and the Bible Society.
call her, of one of two religious movements against the
Orthodox Church within the last century, which were
caused or promoted by two antagonistic bodies, and of
which there are traces in the foregoing pages, the
Jesuits and the Bible Society. Each had success for a
time, but at length, first one and then the other was
violently ejected from the country, as soon as the court
and hierarchy came to see, how each in its own way was
opposed to the ecclesiastical traditions and the popular
sentiments of Russia. Without some mention of them
as of elements lately, or even now, in action under the
surface of the national religion, these memoranda of
what I found there would be but one-sided ; in order
to remedy this defect, I here avail myself of passages,
with some abridgment (which indeed, before quitting
England, I read to Dr. Eouth), from the work of Dr.
Pinkerton, the foreign agent of the Bible Society, en-
titled " Russia," and published in 1833.
CHAPTER CXX.
Success in Russia and Expulsion thence of the
Jestiit Fathers.
" T REACHED Polotsk," says Dr. Pinkerton, "then
-*- the chief seat of the Jesuits, June 1, 1820.
Entering their elegant church, I found upwards of
200 boys, mostly sons of the nobility of the sur-
rounding country, kneeling on the stone pavement.
By a late order the Jesuits had been forbidden to teach
any who were not of their own Church. This order,
however, was not issued before the Government had
had sad proofs of the influence they had gained over
the minds of many, both young and old, belonging to
the Greek communion. Among others, a nephew of
Prince Alexander Galitsin, who was a boarder in their
seminary at Petersburg, became a Catholic. At this
time (1815) it was found that a considerable number
of ladies of rank had also imbibed from them senti-
ments unfavourable to the Greek Church. In order to
counteract these opinions, and to bring back the stray
sheep, the present Metropolitan of Moscow, Philaret,
5 1 8 Success in Russia and Expulsion thence
then Archimandrite and Professor of Theology in the
Nefsky Academy, wrote a ' Comparison between the
Doctrines of the Greek and Komish Churches,' a copy
of which he gave me in MS., with permission to
publish it.
" In this ' Comparison ' he lays down as the doctrine
of the Eastern Church that ' the only pure and all-
sufficient source of the doctrines of faith is the revealed
word of God, contained now in the Scriptures ' . . . .
'everything necessary to salvation is stated in the Holy
Scriptures with such clearness, that every one reading it
with a sincere desire to be enlightened can understand
it.' He adds, ( An enlightened interpreter of Holy
Scripture is doubtless very desirable for Christians
less instructed, but the idea that, in order to draw from
it the articles of faith, a certain kind of despotic
interpreter is necessary, lowers the dignity of the
word of God and subjects faith to the will of man.'
Again, ' Every one has not only a right, but it is his
bounden duty to read the Holy Scripture in a language
which he understands.' "
Having gone through all the nineteen articles of this
" Comparison," Dr. Pinkerton continues, with some
abridgment, as follows : "In publishing this interesting
document from the pen of a pupil of the late Metro-
politan of Moscow, Platon, whose system of divinity I
translated and published in 1814, and whose principles
of the Jesuit Fathers. 519
are still taught in the Kussian Spiritual Schools, I do
not mean to insinuate that the Russian people, or even
many of the lower clergy, possess such distinct views
as Philaret of the leading doctrines of the Gospel.
The people are still illiterate, and sunk in ignorance
and superstition to a degree scarcely credible."
That, however, he considers, does not destroy the
favourable aspect of the future which Platon and
Philaret open upon us. Platon brings forth the
grand antidote against all these errors in principle and
practice, when he says, " We must hold to the Divine
Word alone, and rest assured that it only contains the
true rules by which we ought to please God ; and there-
fore Christ said concerning the Holy Scriptures, that in
them is contained eternal life." Dr. Pinkerton con-
tinues, " That such a principle is unhesitatingly ad-
mitted by Platon, Philaret, and many thousands of the
clergy, who have been trained in the Spiritual Acade-
mies and Seminaries under them, opens a door of hope
for the gradual advancement of purer religious worship
among the Russians, and how far this desirable object
has been promoted by Bible Societies in that empire
future generations will be more able to estimate than
the present.
" Philaret's ' comparative view ' did not, I believe,
change the mind of young Galitsin, for whom especially
it was written ; but no doubt the discovery made at that
520 The Jesuit Fathers.
time of the depredations committed by the Jesuits
upon the national Church, the fanatical Popish senti-
ments instilled into the nephew of the Minister for
Spiritual Affairs, and the opposition which they made
to the dissemination of the Holy Scriptures, hastened
their final expulsion from the empire in the year 1820."
According to Dr. Pinkerton, at that time their number
in Russia amounted to 674, and in 1816 they had
houses in Petersburg, Moscow, Mohilef, Astrachan,
Odessa, and other places, not to speak of such Fathers
as were scattered about as domestic teachers and resi-
dents in families. In Polotsk their establishment was
splendid, and attached to it were 11,000 serfs and
extensive territories. The oukaz, he tells us, which
expelled them from the empire, " never more to return
under any name or character," was dated March 13,
1820, and by it their whole property was confiscated,
and applied to the benefit of the Roman Catholic Church
in Russia.
CHAPTER CXXL .
Success in Russia and Expulsion thence of the
Bible Society.
r 1 1 HE Bible Societies, before many years had passed,
-*- shared the fate of the Jesuits ; and Dr. Pinker-
ton, who shows no compassion for the misfortunes of
the latter, is full of indignation when a like mishap
overtakes his own friends. An attempt to establish
them was first made through Dr. Pinkerton, in the
year 1811, when the Princess Sophia Meshchersky,
whose conversations with me have been the occasion
of this digression, took up their cause and promoted
the formation of a Bible Society ; and the project was
realized January 23, 1813, by the permission of the
Emperor Alexander, who himself became a member,
his Minister, Prince Alexander Galitsin, being the
President. In A.D. 1814, affiliated or auxiliary Bible
Societies were formed all over the empire, till there
were as many as 289 of them, and they continued
during the remaining twelve years of Alexander's
reign. Concerning the causes which led to their
522 Success in Russia and Expulsion thence
suspension or suppression in the first years of the
Emperor Nicholas, Dr. Pinkerton, towards the end of
his volume, writes thus :
"In the latter part of the reign of the Emperor
Alexander a strong party was formed at Petersburg
against the Bible Society. Its principles and labours
were too sacred not to meet with opposition. . .
The opposition . . was . . not, as has been supposed,
from any change in his own mind. . . His mind
was perpetually harassed by the abominable false-
hoods, the wicked insinuations, and the base in-
trigues of this powerful though heterogeneous
party, which at last obliged the noble, indefatigable,
benevolent, and pious President of the Society, the
Prince Alexander Galitsin, to resign the Presidency.
This was then conferred upon the aged Metropolitan
Seraphim, under whose guidance some hoped that the
institution would be permitted to prosecute its usual
labours. But Seraphim himself, with several other
Prelates, and one or two fanatical monks, had for some
years entertained unfriendly feelings towards the insti-
tution ; and the latter had zealously spread their
insinuations even among the better disposed classes of
the Russian nobility. The circulation of the Scrip-
tures, so extensive throughout the empire, for nearly
half a million copies had already been sent forth from
the depots of the Society, had produced among the
of the Bible Society. 523
people in different provinces effects which seemed sus-
picious to the lovers of ignorance, error, and supersti-
tion ; and these gave rise to numerous communications
to the Committee in Petersburg, and to the Govern-
ment, from the enemies of the cause in the provinces,
filled with surmises, exaggerations, and falsehoods, until
by these combined influences the Russian Bible Society
was gradually crushed, notwithstanding the protection
of its imperial friends. . .
" Large supplies, however, of the Bible in the
Slavonic and other languages, with the New Testament
and Psalms in modern Russ, continued to be sold by
the Synod at fixed prices.
"And on the 14th of March, 1831, a new Bible
Society exclusively for the Protestants of the Russian
Empire was formed at Petersburg with the sanction
of the present Emperor, . . but is nothing more to
be done for the thirty-six millions of native Russians
to supply them with the Scriptures in the vernacular
tongue ?" So far Dr. Pinkerton ; now I return to my
narrative.
CHAPTER CXXII.
Visit to New Jerusalem.
~T~ MUST not omit here some notice, however short,
~ A ~ of my visit to the celebrated monastery of the
Resurrection in New Jerusalem (Voskresensk) founded
by the patriarch Nicon. It is about forty-five versts
to the westward of Moscow, and I started on Saturday,
June 12 [N.S], at nine a.m. in a hired caleche with four
horses abreast. After passing the barrier and going
some distance on the Petersburg road, we turned off
to the left over dry ruts and tracks rather than a road,
and we passed three country houses of some import-
ance. There was a good deal of swelling hills and
extensive plain ground ; but not much wood, nor very
much ploughed land. In the villages (there were
several) we saw nice-looking white churches with
green roofs, a bell-tower like ours at the west end, a
trapeza, or nave, of the same width as the sanctuary,
which was square, a dome over the centre of the
church, surmounted by a small spire or with the cross
Visit to New Jerusalem. 525
and a semicircular apse eastwards. The monastery
itself, which was the object of my journey, is very
prettily situated on a hill, with groves around and
below it, and a winding river ; and it became my
object, because its sacred buildings were a model of
the holy places at Jerusalem. The approach is by a
long avenue of trees ; its walls are from twenty-five
to thirty feet high, and rise finely out of the hill, with
eight or nine good-looking towers at intervals, and
another of rather fantastic appearance, higher than the
rest.
I was shown over the church, and by the help of
MouraviefFs Pilgrim's map for the holy places, I com-
pared the church with its original in Jerusalem, with
which it seemed to correspond very nearly, so that
one may, as it were, visit all the holy places which are
contained under one roof at Jerusalem, without leaving
the neighbourhood of Moscow. I was shown all the
different chapels ; only, when we came to those of the
Copt and the Armenian, the monk who conducted me,
pointing to the first, said, "And here the Lutherans
celebrate the washing of the feet on Maundy Thurs-
day, and this is the chapel of the Calvinists." I
attempted to set him right, but he persisted. " Yes,
yes, it is so ; all the Christian confessions have their
place of worship here."
He showed me also the unfinished representation
526 Visit to New Jerusalem.
of the church at Bethlehem, and the model in wood,
brought from Palestine by order of Nicon, from which
he built this church. Lastly he showed me the pillar
or tower, and cell of Nicon in a fair meadow adjoining,
and his stone bed or pillow, and, under the Calvary
in the church the bare and unhonoured (by any public
honour unhonoured) tomb of the same great patriarch,
dark and damp, or rather wet. However, there were
one or two peasants crossing themselves and kissing
it, and I felt it a privilege to join them in doing the
same. Next morning, being with them All Saints'
day, I heard early Liturgy in the chapel of St. Mary
Magdalene, and returned to Moscow.
CHAPTER CXXI1I.
Farewell Interviews with the Metropolitan and
the Princess.
r 1 1HE Metropolitan Philaret, whose name and zeal
-^ for the doctrine of the sufficiency of Scripture-
teaching are prominent in Dr. Pinkerton's memorandum,
had now left the Troitsa for Moscow, and I called on
him on that Sunday, to take my leave. I had but
a few hours returned from the interesting convent
of New Jerusalem,
I began by expostulating with him for the ambi-
guity of the formal answer which he made to my
application to him for communion, by using " Ortho-
dox" church for "Oriental." On this point we had
many words, and to me he appeared, in so speaking, to
be confusing the part with the whole ; so, leaving it,
I went on to ask him about the annual miracle at
Jerusalem, of the holy fire, which is said to descend
into the Holy Sepulchre on the great Sabbath.
What was the accredited belief of his church about it 1
for I had several times in Russia, and only yesterday
5 28 Farewell Interviews
at the New Jerusalem, heard it spoken of as universally
believed, whereas the Franks, and most men whom we
see or read in the West, speak of it as a most impudent
and wicked imposture. He answered, " I know that
the Latins do not believe it, and, to be sure, it may be
said that, if it be a fraud, it is a safe one, for it is not
public, and there are no witnesses of it. Only the
Archbishop himself, who enters the tomb, testifies to
it. On the other hand, if it is a fraud, the Archbishop
must be guilty of it, and it seems to be a great diffi-
culty to suppose a whole succession of the highest
prelates of the Church conspiring to keep up an impos-
ture." I said that certainly what took place was either
a most signal token of Divine favour given to the
Greek communion, or the most daring and profane
wickedness. I said that unhappily it would not be
the first instance of a false miracle. He said it would
be much easier to counterfeit the liquefaction of St.
Januarius's blood, and he seemed to establish a greater
probability, from its nature and purpose, in the miracle
of the Holy Fire. Also the liquefaction often does
not take place. 1 "All I can tell you," he said, "is
this, that some years ago a Eussian, a plain, simple
man, gave us an account of what he had seen in the
1 [If the liquefaction is not in the power of the priest who is
in charge of the relic, then rather is it in the hands of a higher
a gent, be it a natural or a supernatural.]
with the Metropolitan and the Princess. 529
holy places, and among other things he related that, at
the moment when the Archbishop was in the sepulchre,
and the miracle was taking place, he observed one or
two candles outside the tomb light themselves."
This was my farewell interview with the Metropoli-
tan Philaret, viz. on Sunday, June 13 [N.S.]. The next
day I took leave of the Princess. The same day
I had gone to the Kremlin, and saw the old palace,
which lately has been beautifully restored and fur-
nished in its former style. The apartments are small,
the roofs low and arched, with a kind of obtuse
Gothic. All is admirably in keeping. We also saw
the treasury and the regalia of Vladimir Monomachus.
CHAPTER CXXIV.
Retiirn to Petersburg Conversations with Priests
Vasili and Stratelatoff.
T WAS at Petersburg by Thursday, June 17 [N.S.].
-*- On the 18th I was at Cronstadt, and the Priest
Vasili expressed himself delighted with the book of
Bishop Beveridge in defence of the Apostolical Canons,
which Mr. Blackmore had lent him. He said there
was altogether a different spirit among us from what
there is among the Lutherans ; that he could say him-
self from what he had seen of them.
On the evening of Tuesday the 22nd [N.S.] I called
on the Priest Stratelatoff of the Isaac Church. He
showed me the Greek copy of the XVIII. Articles of
Bethlehem, which has recently been printed here by
the Synod, in which I observed that the passage on
Transubstantiation had the assertion that the substance
no longer remained, but that only the body of Christ
was in the species and type of the bread; but the
word accidents did not appear, 1 as I think it does in
1 [Nor does the word "accidents" occur in the Tridentine
canons and capita.]
Priests Vasili and Stratelatoff. 531
the original, at the end of the sentence. I explained
to him our doctrine on this point, and difference from
Rome. He said it seemed to him to he a question
no ways pertaining to edification or to piety. He had
said before that, for some time they disputed with the
Latins about the novelty of the word " transubstantia-
tion," but at length, and that now long ago, they re-
ceived it as meaning the same thing as conversion,
transmutation, &c. When I had pointed out to
him the real question about the mode, he quite as-
sented to the idea that it is best to say nothing about
it; that the words of their liturgies were sufficient.
He did not deny the inconsistency of the Catechism
of Mogila and the XVIII. Articles with themselves
on this point, nor the difference of language which may
be traced in Russian authors in consequence ; but for
himself he thought that the Fathers used various and
contradictory language on this point. He asked me if
I was content with my journey to Russia, and what I
had gained from it. I spoke of the Second Nicene
Council. It would be impossible to make the kissing
of pictures or images necessary and resting on a
General Council, seeing that we had never canonically
received but rejected the Second Nicene. He asked if
there was any chance of my returning. I said it was
more likely I should go to Chaldea to see if the ETesto-
rian Offices were as full as theirs of Invocations.
M in 2
532 Conversations with Priests.
Wednesday, June 23 [N.S.]. Saw Eortunatoff, who
told me that Professor Bozolubsky was with him yes-
terday, and seemed to know the English Church ad-
mirably well, and told him that the Metropolitan could
not do otherwise than answer me by ambiguities, as he
was not at all acquainted with the English Church.
CHAPTER CXXV.
Visit to M. and Mde. Potemkin at Gortilitsa.
nnHURSDAY, June 24. At ten started in a
-^ caleche for Gortilitsa, about fifty versts dis-
tant. It belonged once to the Empress Elizabeth.
The house, or houses, connected by a verandah, sur-
rounded a very large court, with a tuft of garden or
shrubbery in the middle. The gardens on the other
side were in English style, with a deep valley, a trout
stream, cascades, fountains, grottoes, and lakes (some-
times three visible at once), hills and woods. Nothing
could be prettier ; and on the side by which I ap-
proached there was a very neat and large church. In
the village there are about 500 souls, but the church is
common to this and another people about one and a halt
versts off. The whole population to whom the church
belongs is 1500. 500 is the lowest number which has
a claim to have a church of its own, and very fre-
quently two or three villages have only one church
between them. I found the family in mourning for
534 Visit to M. andMde. Potemkin
the recent death of the Princess Ousoupoff, my host's
mother. There was liturgy every morning. We
had "breakfast in the alcove immediately after, but
without eggs, butter, or cream, on account of the fast.
Vespers were about seven, and the bell went for
matins at about seven in the morning.
The day before my arrival they killed a huge bear,
shooting him as he was splashing the water into his
face in the lake. The hills all round the village were
covered with beds of strawberries, which the villagers
take to Petersburg in great quantities to sell. The
woods also abound with them wild. They have
several villages on their property. One village was a
colony of Lutheran Finns. Some of the villagers are
free, being allowed by their master and mistress to
purchase their freedom at an easy rate ; but this makes
only an ideal difference between them and the rest, for
some of them, who are still slaves, pay a fixed annual
sum to their masters, and then work for themselves,
or hire out their labour for what it may be worth ;
others work for their masters three days in the week.
The peasants here are not a very good set. They were
very ill-used by the superintendent of the late owner,
who got some fifty or sixty of them sent into Siberia
for coming one evening to their master from the field,
in the hay season, to remonstrate against him, with
their pitchforks on their shoulders, which he repre-
at Gortilitsa. 535
sented as an emeute. M. Potemkin, at the urgent
entreaty of their families, procured from the Emperor
the pardon and return of them after seventeen years
of absence ; but they have since been known to com-
plain that they were better off in Siberia, where they
were not treated as convicts, but rather as forced
colonists. They owe their lord now between 1000
and 2000 days' work. He provides their wooden
cottages for them. They took me a drive in the
evening en ligne, with four horses abreast, in most
classical style, to see two manufactories in the neigh-
bourhood.
CHAPTER CXXVI.
Religious Discussions at Gortilitsa.
morning, after Liturgy, as we sat in the
arcade, the priest canie to speak on some matter
with Mde. P. He looked seventy, but really is only
forty-five. Seeing me sitting in my gown and cassock,
and afterwards rise to kiss his hand and ask his
blessing, he asked whether I was of their confession of
faith. They said that I was an Englishman ; to which
I added that I was a deacon. He asked me what was
the religion or confession of faith of my Church 1 Was
it the same as theirs ? Greco-Rossiskaa 1 I said, " No, by
no means ; I am a Christian, and my Church not G-reco-
Russ, but Catholic and Apostolic." He looked inquir-
ingly at Mde. P., and said, "He is then Catholic, and
under the Pope. Roman 1 " I said, " No, neither
Roman nor Greco-Russ, but English by country, and
for religion only Christian and Catholic, for there is
only one Church in all those three countries, and in
all the world besides." He looked exceedingly puzzled,
Religious disctissions at Gortilitsa. 537
but repeated the text : "For there is one Body, and
one Spirit, one Faith, one Lord, one Baptism, &c."
M. P. explained to him that 300 years ago the English
Church, to which I belonged, was separated from the
other Latin Churches.
The same day his youngest child, an infant, was
baptized. There was a tin font with two ring handles,
and a small napkin passed through one of them, set
upon a low, square, wooden stand in the middle of the
church, not very far below the end of the carpet
representing the ambo. The font itself was much like
in size and appearance the older and larger fonts in our
village churches. It was about two parts full of
water. The priest took the child quite naked from
the nurse, and plunged it thrice, as he repeated the
words, holding it upright, and covering its ears, eyes,
and mouth and nostrils with his hand and fingers.
He then gave it to the godfather, who received it
(instructed by the nurse and godmother) in a large
double cloth, which seemed also by gentle pressure to
dry its body.
I have forgotten to relate the termination of my
conversation with the priest of the parish. He
said, " Tell me, what do you think ? It seems to me
that the great thing for all men is to fear Grod and do
what is right according to their knowledge ; if they do
this heartily, they may be saved, whatever be their
538 Religious discussions
external rite or opinion." I said, " I do not know ;
God is great ; but the only way of salvation which He
has revealed is the True Church." He observed that
St. Peter said, " I perceive that in every nation," &c.,
Acts x. " When I think of the multitude of people,
not only Christians who are not of our Church, but
also of the Mahometans, Jews, &c., and some of them
seemingly very good, I cannot bring myself to think
that they all will be condemned for ever." I said,
"You are not obliged to think so, only so far as
this, if their way is opposed to the True Way, it is
the way of death and not of life."
One day, sitting in Mde. P.'s alcove, the Princess
of Turkestan said that only they, the Greek or Eastern
Christians, were right, as I was speaking of their
want of consistency and zeal about the One True
Church. Mde. P. also said that there were many
who thought so, and wished to see all the Catholics
become Greco-Russ." I laughed, and said, " I rather
wish, and with all my heart, that all the Greco-
Kuss may be converted to be Catholic." She smiled
and saw her own error of language. A lady who sat
by and heard me say so, observed, " It is simpler to
be Christian," I supposed her to be a Calvinist
or Lutheran, but was greatly surprised to find after-
wards that she was herself a Roman Catholic ; but
her father was English. She, it seems, was no less
at Gortilitsa. 539
surprised at me, and asked Mde. P. what I was, as
she had supposed, from my being an Englishman, that
her way of speaking would suit my ideas. Mde. P.
answered that she supposed I meant that the Church
was divided, and that ought to weigh upon our minds,
but that it was no less the Church on that account. As
far as it could be remedied, the Emperor would be
glad enough to do his part; that many, nay all in a
manner, were pained at the division, and longed for
unity. But who is to decide questions ? What con-
cession can each party make and safely make ? An
Emperor to engage in it must be a theologian. If
there ever was a time when such a thing could have
been done, it was during the reign of Alexander, for he
seemed to lean to every persuasion by turns.
I read to Mde. P. the first of the two numbers in
" Tracts for the Times " on " Eeserve." It had pleased
me much, and made me wonder at the outcry against
it. It struck me that if the Princess Meshchersky
would read it and have it translated it would tend to
open people's eyes who were now disposed only to cry
out for more light, knowledge, &c., to the danger which
may and will accompany it, and which she thinks
herself inevitable. Mde. had been speaking to me of
the force and attractiveness of the principle and doctrine
of the Methodists, which puts all else aside, especially
the ceremonies, the Saints and the Blessed Virgin, for
540 Religious discussions at Gortilitsa.
a closer and more devoted union with Christ, saying
that they put salvation in Him alone. " Certainly,"
she said, " we have no clear knowledge of this given us
in our Church. There is no catechetical instruction. The
religion is only handed down, one does not know how ;
the people learn from one another, and from their cus-
toms. It is scarcely possible to give you an idea of the
want of religious teaching. Certainly I can say for my-
self that the doctrine of salvation by Christ alone was
new. I see now that it is not, and ought not to be
thought, opposed to Church doctrine ; but unless it
be taught to the people, ceremonies and forms, the
cultus of the Blessed Virgin and Saints will over-
shadow it and obscure it.
CHAPTER C XX VII.
Last conversations and partings with Prince
Michael and with the A rchpriest.
Monday, June 28 [N.S.], I went back by Oranien-
baum to Petersburg, and next day took leave of
Prince Michael. He said he had talked with M.
Skreepitsin about unity, and they agreed that it would
be a very good thing if the Emperor would build a
handsome church in London, and have the services cele-
brated in English there. I said, " And if he would found
and keep a small monastery at Oxford." Skreepitsin had
agreed with me in praise of the Archimandrite Philaret.
I said, " Nothing can be done by us till we have settled
the controversy of life and death among ourselves.
When the ' New Sect ' gets the ascendency all will be
in effect done, but now we can do nothing."
Wednesday, June 30 [ir.s]. I saw M. Mouravieff at
the Synod, and was invited to be present on Friday to
witness the nomination of Athanasius, the Rector of
the Seminary to be Bishop of Tomsk.
542 Last conversations and partings with
On Thursday, July 1 [N.S.], I called on, and took
leave of the Archpriest Koutnevich, and he talked to
me of my visit to Moscow. He hoped I should retain
a friendly recollection of the Russian Church after my
return to England. I said I could never feel like the
Metropolitan of Moscow, who was " plenissime beatus"
in having the communion of only a part, even though
it was the largest part, as the Roman, or the most per-
fect and purest, as he might think the Eastern.
He said, <c We desire unity most heartily, but we
cannot, in order to obtain it, make little of those doc-
trines or rules of conduct which we have received from
antiquity." He also said that if, as I seemed to think,
the true Church is divided, and the Eastern particular
Church perfect or nearly so, so as to be justified in
refusing her communion to the Latin and British till
they reform, and if the Latin and British, in spite of more
or less of error or corruption, have preserved their
essential existence, what is left to both parties but to
cultivate such friendship and charity on the basis of
what we have in common, as may flow from a common
desire to be true followers of Christ, and to obtain, if it
be His will, eventual unity 1
I said, " I think the divided portions of the Church,
and divided members too, even individuals, should
never rest till they are reconciled, and if your portion
of the Church is perfect, it should help ours, which I
Prince Michael and tlu A rchpriest. 543
freely confess is very imperfect." " How could we be
a help to you?" he replied. "For instance," I said,
"if you could give communion to members of the
Latin and British Churches on the ground of those
essentials which they agree with you in holding. If
the true Church is really divided, a more fatal error
cannot be conceived than this, viz., that the more
healthy and perfect part should withdraw, as you now
do, from the body ; for, by withdrawing, it loses all
influence whatever, and makes the case of the rest
desperate ; whereas, by closely cohering and using its
healthy influence upon the rest, it might expel the dis-
ease. If, on the other hand, the Latin and British
Churches were really apostate in the strictest sense of
the word, your withdrawal would be justified indeed,
but your want of zeal, energy, and power to evan-
gelize and convert them, and your inconsistency in
still virtually acknowledging them to have part in
the Church, would be utterly inexcusable and
inconceivable."
He said, "Our Church would most willingly do
whatever she rightly could for the restoration of unity,
which she much desires ; and if your Bishops would
only write to the Synod, the Synod, I can answer for
it, will show every disposition to correspond with them,
and consider, and examine, and treat of whatever they
propose." I answered, " That does not seem at all
544 Last conversations and partings with
likely, or indeed possible, at present for various rea-
sons, political as well as religious. We have too much
to do at home first. I only wish that in the mean-
time we may on each side cultivate a better and more
accurate knowledge of each other."
He suggested also that the Church of England
should resume the correspondence of the last century ;
to which I replied that the present Anglican Esta-
blished Church could never admit herself to have been
represented by the non-juring Bishops, or take up and
confirm a correspondence begun by them ; the Scottish
indeed perhaps might. But there was, I said, in my
opinion, a radical fault in that correspondence, in this,
that it assumed essential division to exist, and proposed
a vague treaty for concessions ; whereas our best and
simplest and only safe course would be to do by a
Synodal act the very same thing which I have now
done myself as an individual, viz., redemand our
ancient intercommunion on the assumption that we
have preserved on both sides continuously one and the
same immutable faith, thereby calling in question the
rightfulness of our actual separation, and throwing it
on the Orientals to make their objections, and show
cause for repelling us, we offering at the same time all
explanations which may be called for on essential doc-
trine, and such concessions as may be prudent or possible
in secondary matters of opinion, discipline, or ritual.
Prince Michael and the Archpriest. 545
I gave him on parting a copy of Bishop Andrewes's
" Private Devotions," in Greek and Latin, which he
seemed much to value, noticing that they contained
Prayers for the departed, the Intercession of Saints,
the Eulogy of the Blessed Virgin, and faith in the
Eeal Presence. He gave me in turn a copy of
Archbishop Platon's " Notices of Eussian Ecclesiastical
History."
CHAPTER CXXVIII.
Last conversation and par ting with M. Skreepitsin.
r I 1HE same day T took leave also of M. Skreepitsin,
"*" one of the High Procurator's assistants, like
M. Mouravieff. He has since become the head of an
under department to the Minister of Public Instruction
for all merely tolerated religions. He is a most
engaging and estimable young man, and was charged
with the Eepresentation of the Civil Power in
Lithuania, at the time of the return of the Uniats.
He received me with the utmost cordiality, and would
have it that I should come to them again officially ;
and, on my saying, as I had often, and all along, said
before, that I had no sort of public mission, but had
merely come to Russia for my own private studies,
and that my demand for communion was also a merely
personal act, without any shadow of authority or
approbation, except from one old man, Dr. Routh, and
that too, only incidental to my other and more imine-
Last Conversation with M. Skreepitsin. 547
diate objects so that there was no chance whatever
of my visit to Kussia leading to any public act ; nor in
any case, supposing our Church were disposed to open
communications, should I be at all a likely person to
be employed, he said, " Surely, having been already
here, and knowing the language and our Church, you
would be the man." And he seemed quite unwilling
to believe my assurances, to believe that nothing was
likely to be done from authority on our part, to open
communications.
He said : " The Synod would be most happy and
forward to remove all difficulties, and meet you half-
way ; so I hope the English Bishops would write to it.
And I can tell you, the Government would like
nothing better, if it could be. And there is a very
deep feeling also among our people against Kome. I
confess, this feeling is not always confined within due
limits ; but still, it would make many, from their
political antipathies, view with favour any attempt in
another direction, after that unity, which must always
be the object of the prayers of all good Christians.
In speaking of the Metropolitan of Moscow's answer
to my letter, I said, he had answered it just as if I
had admitted the actual separation of the English and
Russian Churches, and had put myself forward to open
a treaty or negotiation for the renewal of communi-
cation between them. He said I must not think the
N n 2
548 Parting with M. Skreepitsin.
Metropolitan wished to answer coldly to my letter ;
for, in truth he, like all of them, had been much
pleased with my visit to Eussia, and there was no
single person among them who would be more de-
lighted than the Metropolitan to be enabled to enter
upon a public negotiation for unity. " However," he
continued, " in replying to you as an individual, and
himself as a diocesan Bishop, he would no doubt be
afraid of committing himself, and so might seem to
answer less directly than you could have wished. But
you may depend upon it, he is just the man of all of
us who most desires that your Bishops should write to
the Synod ; and I hope they will write to it.
CHAPTER CXXIX.
Parting with the Priest Fortunatoff.
r I 1HE same evening I went to bid the Priest
"* Eortunatoff good-bye, and drank tea with him.
He said that Professor Bozolubsky and he had talked
about me and the English Church. He said he was
quite sure that the Synod would make unity, if our
bishops would write, and a very great blessing it
would be ; but your Church would have to make
explanations previously ; and he said, " There is a
point which has been suggested to me, as involving a
difference, on which I should like to know what you
say ; and that is the Adoration of the Eucharist "
(which was indeed one of the points on which the
Kon- Jurors broke off their correspondence) " for we
adore it." I answered, " I see no necessary difference
between us here, for if we adore the corporal, the
altar, relics, and pictures, much more the Holy
Eucharist." " Yes," he answered, " but those adora-
tions are widely different ; for we adore the Eucharist
5 SO Parting with the Priest Fortunatoff.
with Divine worship, as being the very body of
Christ." This led to a serious discussion.
He said, after all, " We knew here, in Kussia, very
little of your Church ; you have done a great thing
in opening the way to a better acquaintance; your
bishops should write ; our Synod would be very glad
to answer and confer with them ; and I think it would
succeed." I explained that, in our present state and
circumstances we can do nothing. He said, "We
have not in Russia copies nor knowledge of your
symbolical books, and books of canons and laws of the
Church. These should be sent to us. Now that you
have made a beginning others will follow your ex-
ample, and come from England to study our Church.
We ought, by all means, to have a good church in
London, and you one here."
CHAPTER CXXX.
Last conversation and parting with Count Pra-
tasoff. Last words with M. Mouravieff and
M. Skreepitsin.
Friday, July 2, after having been present at the
Synod to witness the nomination to the Bishop-
ric of Tomsk, of the Archimandrite Athanasius, whom
I had known as Hector of the Seminary, I took leave
of the Count Pratasoff. He said that the chaplaincy
of the Russian Embassy at London was now vacant,
and they wished to send a chaplain who might be able
to learn the English language, and to study our
divinity ; and intended to require him to make them
reports from time to time on the state of ecclesiastical
matters and opinions in the English Church; that
they would be much obliged to me if I would call upon
him when he came, and make his acquaintance, and
put him in the way of becoming acquainted with
religious matters and with some of our clorgy. He
said it would be necessary to send a young man,
552 Last words with Count Pratasoff,
since after a certain age it is not easy to learn a strange
language. He then expressed abundance of good
wishes and interest about myself personally, and on
bidding me good-bye, embraced me after the foreign way,
and said he hoped that what was the wish of all of us
would in due time be accomplished.
I was about to leave the Synod, when M. Moura-
vieff and M. Skreepitsin, who had waited on purpose,
stopped me to bid me good-bye. The former repeated
what the latter had said already, his assurance that the
Metropolitan of Moscow, who, I suppose, had heard
from him of my dissatisfaction, had no intention of
replying coldly to my letter. " For," he said, " the
impression you have made upon the Metropolitan and
upon all of us is most favourable to your Church.
We have all had the greatest pleasure in conversing
with you, and I must say, though you are only a
deacon, yet the cause of your Church could not have
been better represented."
Here I interrupted, to say, in answer to this last
compliment, that really I must once more disclaim all
pretension whatever to represent or misrepresent my
Church, otherwise than as every individual of a body
must necessarily do more or less one or the other by
his private words and conduct ; but for myself I came
merely and simply for my own personal studies.
" But," he said, " you will of course let your superiors
M. Mouravieff, and M. Skreepitsin. 553
and bishops know the result of your journey 1" I said,
" I have nothing to do in this matter with any bishop,
nor do I see any good end to be answered by making
any report or communication to the public, or to any
other authority, excepting only to the President of my
College, who did indeed approve and assist me in my
design. Nothing could be done, so far as I can see,
by the authorities of the English Church, even if they
were themselves all of one mind, and held such
opinions as to make it possible for you to any good
purpose to treat with them, until their flocks also
should be similarly disposed, and the public feeling in
our Church very different from what it is now."
" But," he said, " you will publish something ? "
"Yes," I answered, "I hope to do so; my original
intention in coming out was to learn the language, in
order to publish translations of some of your books,
and also to make myself acquainted with your Church,
as I did previously with other churches and commu-
nities." I added that what I regretted in the Metro-
politan's answer was merely this, that he had seemed
to mistake the ground on which I asked for com-
munion, as if I had presumed to attempt to open a
communication between churches mutually excommuni-
cated, whereas communion, whatever part of the Church
I was in, was a personal duty, an act of submission
to a superior, as well as a right and a privilege.
554 Last words with M. Mouravieff.
He answered, " Nothing, I can assure you, was less
in his thoughts than to accuse you of any such undue
presumption. With respect to the communion, though
as things are there are obstacles to our giving it to
you, I hope the time may come when it may be
otherwise ; meanwhile we must on both sides content
ourselves with the consciousness that there is a unity
of spirit between us, and a desire, ours not less than
yours, of a visible and formal union."
He then took a most friendly leave of me, and made
me promise to write to him.
CHAPTER CXXXL
Rettirn to England and Oxford.
Saturday, July 15 [N.S.], I took leave of Mr.
Blackmore. He delivered to me his translation
of Mouravieff s " History of the Russian Church," to
revise and publish in England. On Monday, the 24th,
I left for home, by way of Lubeck and Hamburg,
and was at Oxford a few days after reaching it.
APPENDIX.
No. I.
EUSSIAN ECCLESIASTICAL PUBLICATIONS
(vid. supra, p. 90) .
FEIDAY, August 16 [o.s.] 28 [N.S.], 1840. Books to be
bought and read :
1. An Historical Examination of the Kormchay, by the
late Baron Eosenkampf, printed by the Society of History
and Antiquities in the University of Moscow, 8vo, 1829.
2. An imperfect MS. work of the same writer, and on the
same subject, lent by Mr. Law.
3. The Novaia Skrijal, or New Tablet, being a commentary
and explanation of the Services and Kites of the Church,
8 vo, 1836, sixth ed., called " New " in contradistinction to
the older book on the same subject and under the same title,
published in 1658.
4. The Spiritual Regulation, the fundamental statute of
the present State Church, published at the Synodal Press,
with an Appendix concerning Priests and Monks, and
another Ordinance concerning Mixed Marriages, 1820.
5. Order for the coronation of the Emperor Paul, with the
Act regulating the Imperial succession, which was read aloud
by Paul after his coronation, and placed by him on the altar
of the Church of the Assumption at Moscow. At the
Synodal Press.
6. Forms for the Nomination and Consecration of Bishops,
558 Appendix.
and Oath to be taken by them. And instruction on the
duties of the Ober-Prokuror of the Synod, and the oath to be
taken by him.
7. Rule of the Spiritual Consistories.
8. On the duties of Parish Priests, by George Koniisky,
Archbishop of Mohileff. At the Synodal Press, Moscow,
28th ed., 1838.
9. Episcopal instruction to a newly ordained priest, given,
to him printed at his ordination. Synod. Press, 1815 and
1838.
10. Instructions to a dean or inspector of churches, with
a list of the churches placed under his jurisdiction. Moscow,
1835.
11. Instruction to the same, being a monk, 1828.
12. Rule of a Coenobite Monastery.
13. Forms for the reception of proselytes from Judaism,
Mohammedanism, Heathenism, Popery, Lutheranism, and
Calvinism, entitled "The order for those who are to be
united from heterodox Communities to the Orthodox,
Catholic, Eastern Church." Moscow, 1838.
14. State Papers, 5 vols. fol.
15. Acts of the Archseological Commission ; quarto, still
publishing.
16. Platen's Short History of the Russian Church. 2
^ ols. octavo. Third ed. Moscow, 1829. The first edition
published in his old age, 1805.
17. History of the Russian Hierarchy, in six parts, by
Ambrosius, Bishop of Penza and Saratoff. Moscow, 1811
1822.
18. Of the Synods held in Russia, down to the time of
John IV. Basilievich. Petersburg; at the press of the
medical department of the Ministry for the Interior, 1829.
19. A Dissertation by George Koniisky, showing that
Appendix. 559
there was no Unia in Lithuania and Polish Russia before
that of 1582.
20. Historical Dictionary of such as have attained
sanctity, and have been canonized in the Russian Church.
1836.
21. Apparitions or manifestations of miraculous Icons of
the Blessed Virgin in Russia. With plates. Moscow, 1838.
22. Historical Dictionary of writers of the clergy of the
Grseco- Russian Church, by Eugenius, Bishop of Pskoff.
2 vols. octavo. Glazonnoff, second ed., 1827.
23. Armenian History. 2 vols. octavo. Being a trans-
lation of the History of Moses Chorenensis.
24. Argontinsky Dolgorouki (Archbishop). Translation of
the Armenian Office for Baptism, and of the Liturgy, and
an exposition of the Faith of the Armenian Church . 1799.
25. History of the Georgian Church, by Josselian. Tiflis.
26. History of the Georgian Hierarchy. Moscow, 1826.
27. Nicholas Rowndiff. History of Russian Schismatics.
Moscow, 1838.
28. Of the Strigolnics, and of other heretics called Starob-
rats ; by the Proto-presbyter Andrew Joannoff. Octavo, 1831.
29. Adam Zcernikav. On the Procession of the Holy
Ghost from the Father only. 2 vols., small quarto, in Latin.
Baturini in Parv. Russia, 1682 ; but printed at Kcenigsburg,
1774 ; and at Petersburg later in a Greek ed., 2 vols. fol.
[1797], by Archbishop Eugenius Bulgaris.
30. Theophanis Procopovich Theologia ; containing a
treatise on the Procession of the Holy Ghost, taken from
the work of Zcernikav, which Theophanes saw and used in
MS. at Kieff before 1715.
31. Works of Demetrius, Archbishop of Rostoff, who died
in 1709. This writer, like Stephen Yavorsky, is quite
opposed to Protestantism, and differs but little from Rome
560 Appendix.
on other points of detail; only on the subject of the Proces-
sion of the Holy Ghost he is Greek, and, like all the non-
united divines of Little Russian origin, he prefers the
spiritual supremacy of the Tsar to that of the Pope. His
works make four thick octavo volumes, without reckoning
his Compilation of Lives of the Saints, in twelve volumes,
one for each month. Moscow, 1842.
32. Stephen Yavorsky, Metropolitan of Eiazan, a little
Russian like Demetrius Rostoffsky ; called guardian of the
Patriarchal Chair from A.D. 1700 to 1721 ; and then President
of the Spiritual College or Synod. He wrote in 1713-14,
a work entitled Kamen Vieri, " the Stone or Rock of the
Faith," against the Protestants, in a spirit quite opposed to
that of Theophanes Procopovich. But Peter did not allow
him to publish it. It was published first in 1723, some years
after his death, at Moscow ; and the latest edition of it is
that of the Synodal Press, also at Moscow, in 1841.
33. Tichon of Zadonsk, Bishop of Voronege and Eetz
(canonized A.D. 1861). His works in fifteen parts, octavo.
At the Synodal Press, 1836. They are remarkable for
the almost total omission of everything that is ecclesiastical,
so that their spiritual piety would seem to Protestants akin
to their own, though they might not discover in them any
positively Protestant statements. But, if they are compared
with the writings of Demetrius of Rostoff and Stephen
Yavorsky, they may be said in a general way to approach
very near to Protestantism, just as the writings of Demetrius
and Stephen approach very near to Roman Catholicism.
34. Alphabet Duchovni. One vol. octavo. Against the
Raskolniks.
35. Rozisk ; against the same.
36. Jezl Pravlenia, the Staff of Rule ; against the same.
37. Prashchitsa, the Sling ; against the same.
Appendix. 561
38. The Gazette de S. Petersbourg often contains articles
of interest giving information on Ecclesiastical as well as
other matters.
39. The Civil Almanack for 1840.
40. Keport of the Ober-Prokuror for 1840.
41. Eeport of the Minister of Public Instruction for 1840.
42. Sunday Eeadings ; a religious newspaper. Published
at Kieff.
43. Christian Reading ; a religious monthly periodical.
Petersburg.
44. Works of the Holy Fathers, translated into Russ by
the Moscow Spiritual Academy ; with an Appendix, consist-
ing of Russian spiritual articles. All these three publica-
tions contain occasionally old ecclesiastical documents and
notices on ecclesiastical subjects.
45. The Catalogue of all the works published and sold
by the Synod at the Synodal bookshops at Petersburg and
Moscow. In this catalogue are contained the following in
Russ :
1. St. Ambrose. On Repentance. Two books. 1842.
Select Sermons ; 1806. On the Sacerdotal Order.
Moscow, 1823. On their duties. Moscow, 1840.
2. St. Gregory Naz. Homilies. Two parts. 3rd ed.,
1839.
3. St. Ephrem Syrus. Book of godly labours. Four
parts. Moscow, 1840.
4. St. John Chrysostom. Sermons on Repentance
and for divers festivals. Moscow, 1816. On the
Priesthood. M., 1829. On St. Matthew (in modern
Russ). Three parts. M., 1839. On Epistle to
Romans (Modern Russ). M., 1839. On Galatians.
M., 1842. On Philippians and 1 Corinthians.
2nd ed. M., 1840.
o
562 Appendix.
5. St. John Xiphilinus. Instructions.
6. St Basil. Instructions on the Psalms. 2nd. ed.
Petersb., 1825. Sermons, Various. 2nd ed. Pet.,
1824. Moral Sermons, by Metaphrastes. 2nd
ed. P., 1824. Moral. M,. 1838. Hexameron.
7. St, Justin Mart. Tryphon. M., 1822.
8. St. Dionysius Areop. The Heav. Hierarchy (Modern
Euss). M., 1839.
9. St. Cyril Jerus. Catechetic. 3rd ed. (Modern
Kuss). M., 1824.
10. St. John Climacus. The Ladder. M., 1836.
11. St. Macarius of Egypt. Spiritual Disc. Two
parts. M., 1839.
12. St. Maximus. On Charity. , 3rd ed. M., 1839.
13. St. Peter Chrysol. Instruct. Two vols. M.,
1822.
14. St. John, Damasc. Orthodox Faith. 3rd ed. M.,
1834.
October 28 [o.s.] Nov. 9 [N.S.] 1840. I went on this
day to live en pension with a young priest, Fr. J. B. Fortu-
natoff. I lived with him four months in all ; and read with
him, Slavonic and Kussian books, when he was at leisure,
assisting at the services in his church. In this way I read
through,!. The Priest's Service Book. 2. The Office
Book, or Kitual. 3. Bishop's Service Book, or Ordinal.
4. Great part of the TnjSaXioi/, or Nomocanon. (Also,
a MS. Essay on the Slavonic and Kussian Nomocanon, by
the late Baron Eosenkempf, lent me by Mr. Blackmore, from
Mr. Law.) 5. Passages of the Oustar, or Book of Eubrics.
6. And, of the Triods, the Octoich, and the Twelve
Volumes containing the variable monthly services. 7. The
New Table of the Ceremonial of the Easterns, by Venia-
Appendix. 563
minoff. 8. Dmetreffsky on the Liturgy. 9. Mouravieff's
Letters on Eastern Services ; and, 10. The Header's Psalter.
Also, Platon's History of the Russian Church, given me by
the Archpriest.
Besides these, I then, or afterward?, procured most of the
other books accessory for the Service of the Church ; and
many others bearing on Divinity or History, in all, perhaps,
about 360 volumes.
2
564 Appendix.
No. II.
THE BRITISH NON-JURING BISHOPS AND THE
ORIENTAL PATRIARCHS.
HAVING repeatedly heard mention, since my arrival in
Russia, of that Correspondence of the Oriental Patriarchs
with the British (non-juring) Bishops in the time of
Peter I., with a view to ecclesiastical unity, of which Dr.
Routh had already spoken to me, and to which the recent
reception of the Uniates by the Russian Church, and the
consequent republication in Russ, of documents of the
seventeenth century, illustrative of its faith, had given a
new interest [vid. supr. pp. 63 72], I asked Count Pratasoff
to let me see the MSS. belonging to it, as far as they
are contained in the Synodal Archives. Accordingly, on
March 4 [o.s.] 16 [N.S.] M. Mouravieff took me into the
Synodal Chancery, and caused the MSS. to be brought out
for my inspection, it being understood that they were not to
be copied, though writing materials were furnished for any
notes or extracts I might wish to make.
They consisted of three thin folio pamphlets, in marble-
paper covers ; and a fourth cover, containing a small
collection of Letters and Translation of Letters. They were
in four languages English, Greek, Latin, and Russ.
Of the three pamphlets, the third contained the Liturgy
[Mass service] of the British Bishops, in Greek ; the second,
was the first, in Latin. The first was in Greek, and con-
Appendix. 565
tained the Rejoinder [May 30, 1722] of the British Bishops
to the first answer of the Patriarchs [1718]. This Rejoinder
they had requested the Russian Synod to transmit for them
to the Patriarchs ; and the Patriarchs, in consequence, after
having read it, returned it, with their own final answer or
Ultimatum [1723], and the XVIII. Bethlehem Articles, to
the Russian Synod, together with the rest of the MSS. in
their possession. This will explain why so many documents,
belonging to the Correspondence, are to be found at Peters-
burg.
Here I interrupt my account of them, to observe that, at
a later date, I received a present of a MS. translation, in
Russ, of the first answer of the Patriarchs [1718], (embodying
the original Proposals of the British [1716]), with its
appendices.
Also, 1 have to notice that at a later date, after my return
to England, I received from Dr. Routh a MS. copy of the
original Proposals of the British Bishops [1716], apparent^
made at the time that those Proposals were sent. Also I
received from a friend a copy of the whole correspondence
in full, as preserved in English, Greek, and Latin, in Scot-
land, in Bishop Jolly's library. In this copy I first noticed
two remarkable Letters from the Russian Synod to the
British Bishops, showing a spirit very different from that of
the Eastern Patriarchs ; and another from the High Chan-
cellor Gallofskin, dropping the correspondence on the death
of Peter, but promising that the Imperial Government
would cause it to be resumed on the first favourable oppor-
tunity. 1
Thus much as regards the three pamphlets ; as to the
b&
1 [These three letters, being given at length in the Rev.
George Williaras's careful work, " The Orthodox Church of the
East " (Rivingtons, 1868), need not be printed here.]
566 Appendix.
fourth cover of quarto size, the Letters which I noticed in it
were these :
1. One, of the date of May 30, 1722, signed by Archi-
bald Primus, Scoto-Britanniae Episcopus ; Jacobus, Scoto-
Britannise Ep. ; Jeremias, Anglo-Brit. Ep. : and Thomas,
Anglo-Brit. Ep. ; and sent per Gennadium Archimandritam
ad Jacobum Proto-syncellum, acknowledging the receipt of
the first Answer of the Patriarchs, communicating to the
Russian Synod a Latin copy of their Rejoinder, and begging
them to send on the Greek copy to the Patriarchs.
2. A Letter from the Synod to the Patriarchs, dated
March 6, 1723, written in a very pleasing style, and with
an apparent desire of unity, speaking of having received
the preceding No. 1, about the end of 1722, and signed by
Theodorus, Metropolitan of Novgorod ; Theophanes (Pro-
copovich), Archbishop of Pskoff; Leonidas, Bishop of
Krontinsk ; Gabriel, Archimandrite of the Lavra of the
Holy Trinity; Theophylact of the Choudoff; three other
Archimandrites, one Hegumen, and one Archpriest.
3. A Letter, marked 86, of the date July 14, 1724, from
the Archimandrite Gennadius to the Synod, stating that
ft the Scottish and English Bishops are quite ready, accord-
ing to the Synod's proposal, to send two of their brethren."
" I said to the High Chancellor and to the Archbishop of
Thebais, that it should be so," reports the writer, " at the
desire of the Synod here in Session ; but difficulties have
occurred to delay their departure ; so they have charged the
Proto-syncellus to return to Russia with their apology."
And he says he will send his own nephew with the two
delegates in the next spring.
4. In the same envelope is contained a Letter from the
Scotch and English Bishops to the Synod, in Latin, begging
the Synod to communicate their thanks to the Emperor,
Appendix. 567
dated London, July 13, 1724, and to the same effect as the
preceding letter of Gennadius, signed by Bishops Archi-
baldus, Jeremias, Thomas, and Joannes.
5. In the fourth envelope, " The Catholic Bishops of the
British Churches " to the Synod, the same as the above,
only in English. (N.B. I should add that there are transla-
tions into Kuss of all the Letters, as well as the originals.)
6. In the fifth sheet, another from the British, on the
death of the Emperor, hoping that the Empress, his relict,
would be equally favourable, and addressed to the Synod,
" The mission of our two delegates," they write, " we
have in consequence delayed, till we hear further from you."
London, April 11, 1725 ; signed by Bishops " Archibaldus,
Jeremias, and Joannes."
The chief observations which I made upon the corre-
spondence, both at the time that I first saw the MSS. in the
Synodal Chancery and afterwards, were to the following
effect :
1. Both the Eussian Synod and the British Bishops
seemed to treat of a peace to be made by way of mutual
concession without clearly laying down first the unity and
continuity of the true Faith in the true Church. The
Greek Patriarchs indeed are quite free from this charge, for
they treated distinctly enough for the conversion of the
British to the Eastern, as to the one true Catholic Church.
But the British placed themselves at a great disadvantage
by making vague proposals without distinctly advancing
their claim to have preserved throughout the Catholic faith t
without professing to seek only the renewal of that union
which once existed, and consequently to be unable to do
more than explain in essentials, though in secondary
matters of description or ritual they might concede.
568 Appendix.
2. The British seem, however, to have surmounted some
of those primd facie difficulties which stand in the way of
union. They came to an agreement with the Easterns on
the great point of the " Procession " and the interpolation
of the Creed. They agreed readily on the number ot the
Ecclesiastical Mysteries or Sacraments, the Eastern on their
side acknowledging the distinction between the two and the
other five. They disclaimed the error of the Iconoclasts,
admitting the use of images and pictures, and even seeming
to offer to receive the Second Nicene Council, if only the
Easterns would consent to sanction some " explanation " and
caution against abuses. They freely owned the Intercession
of the Saints ; the Real Presence, by virtue of consecration,
in the Eucharist, and the use of prayers and oblations for
the departed, and the fact of degrees, and of a preparation
and improvement, in the condition of souls in the inter-
mediate state, &c., &c. And they confessed distinctly the
inspiration 2 of the Church and her indefectibility.
3. The Easterns also, though their general tone was
repulsive, yet made considerable approaches and showed
moderation upon some points, especially in this that they
offered to be content with some distinct mention of the
Intercession of the Saints in prayers addressed to God, on
the part of the British, even though the British should
hesitate or refuse to admit any direct addresses whatever
either to saints or angels.
4. On the other hand, the British seem on some points to
have stopped short of what some of their own best divines
teach or admit, and so to have made matters worse rather
than better. Reasoning strenuously against Transubstan-
2 [This opinion goes beyond what the Catholic Church teaches
of her own gift, which is really a divine superintendence and
protection from error.]
Appendix. 569
tiation, they seem to reject that idea of a change, transele-
meutation, or transmutation, which the Church has always
held, and to seek to substitute the modern phrase of " a
True and Eeal Presence," to be used exclusively, instead of
the language of Christ Himself, of St. Cyril of Jerusalem,
and of St. Basil's Liturgy. Also, they reason at length
against the Adoration of the Eucharist, the Invocation of
Saints and Angels, and the Veneration of Holy Pictures, as
if these things involved in the strictest sense idolatry and
heresy, which yet, at the end of their rejoinder, they neu-
tralize and seemingly waive all their preceding arguments
by proposing a conference, and offering to leave the
Easterns in full possession of their belief and practice on all
the above points, and to make a "solid union" with them
notwithstanding, on the strange condition that they shall
be themselves allowed to reject openly the same belief and
practice throughout the whole united communion of their
respective Churches.
5. Lastly, the Easterns themselves seem in some respects
to have increased rather than diminished existing diffi-
culties, especially by insisting most strongly on the whole
popish definition of Transubstantiation by substance and
accidents, and by sending, as their ultimatum, the XVIII.
(Bethlehem) Articles of Dositheus, a confession which,
though orthodox in substance, is yet far from being free
from all taint of Latinism. They also, strangely enough,
asserted that it was unlawful, nay even absurd, to pray to
God for lesser temporal blessings in the Name of Christ.
But these exaggerations were modified, if not altogether
removed, by the language of the Eussian Synod, in trans-
mitting the documents from the Patriarchs to England ;
and the same Synod, only a few years ago, by publishing a
catechism in the name of the Church without the Eoman
P p
570 Appendix.
definition of the Eucharistic Presence (by substance and
accidents) and by introducing corrections into the authorized
translation, has made it impossible for itself, on any further
renewal of negotiations for unity, to object those XVIII
Articles to the British bishops, as having been already
sent as the ultimatum of the whole Eastern Church, and
being in their wording incapable of modification.
I end with the remark that the correspondence seems to
have altogether originated in the Scottish bishop [Archibald]
Campbell, who in the year 1716 was resident in London,
acting there as the representative of his brethren for all that
related to their communion. And, besides the other two
Scotch bishops, Gadderar and Eattray, the English non-
juring bishops, viz. Collier, SpinkeF, Hawes, Brett, Gandy,
and Griffin, who took part personally at one time or another
in this correspondence, all owed their consecration to the
Scottish bishops, Campbell and Gadderar, no less than to
the English Hickes, who died in 1715. Nor has either the
whole or any part of what Scottish bishops did in this
matter ever been blamed or disavowed by their Church since,
nor, so far as it appears, by any one of the other Scotch
bishops who were living at the time, and for whom Bishop
Campbell acted.
Of course the present English Establishment is in no way
connected with the correspondence, otherwise than so far as
it may be implicated by its subsequent re-establishrnent of
communion with the Scottish Church.
Appendix. 57 l
No. III.
LIST OF ME. PALMER'S WRITINGS,
Drawn up from Dr. Bloxam's Magdalen College Register.
1. INTEODUCTION to the Thirty-nine Articles. Latin.
Printed, not published. 1840. (Tid. ch. i. above.]
2. Speech at the Meeting of the Society for Promoting
Christian Knowledge. 1840.
3. Letter to the Rev. C. P. Golightly, on his charging
certain members of the University with dishonesty. Oxford,
1841.
4. Aids to Reflexion on the seemingly double character
of the Established Church. Oxford, 1841.
5. A Protest against the Jerusalem Bishopric. Not pub-
lished. 1842.
6. On an announcement in the Prussian State Gazette,
concerning a Bishop in Jerusalem. Oxford, 1842.
7. A Letter to a Protestant Catholic. Oxford, 1842.
8. Short Poems and Hymns, the latter mostly translations.
Oxford, 1843.
9. A Harmony of Anglican Doctrine with the Doctrine
of the Eastern Church. Aberdeen, 1846.
10. The same translated into Greek. 'A%ak, 1851.
11. An Appeal to the Scottish Bishops,[ &c." Edinburgh,
1849.
12. Taneivr) dva<popa rols 7ra.Tpidp%ais ^A.drjvals, 1850.
572 Appendix.
13. Atarpt/3at Trepi T^s* 'AyyXiKT/v'EKKA^fTias'. 'AQrjvais, 1851.
14. AiaTpilBaiTreplTrjs dvaTo\iKTJSfKK\r]a-ias. 'A^i/at?, 1852.
15. Dissertations concerning the Orthodox Communion.
London, 1853.
16. Remarks on the Turkish Question. London, 1858.
17. Early Christian Symbolism. London, 1859.
18. Egyptian Chronicles. Two vols. London, 1861.
19. Commentatio in Librum Danielis. Eomse, 1874
20. The Patriarch Nicon. Six vols. octavo Triibner.
18711876.
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