Imágenes de páginas
PDF
EPUB

men. The view taken in the north appears to have been something like that of our English Puritans when judging the merits and demerits of King James's version: they thought the new Scriptures rather too worldly in tone; over-just to high dignitaries in Church and State; less likely to promote holy living and holy dying than the old. In a word, they thought them too political in their accent and their spirit.

No convent in the empire showed a sterner will to reject these innovations than the great establishment in the Frozen Sea. When Nikon's service-books arrived at Solovetsk, the brethren threw them aside in scorn. The Archimandrite, as an officer of state, took part with the Patriarch and the Tsar; but the fathers put their Archimandrite in a boat and carried him to Kem. Having called a council of their body, they chose two leaders; Azariah, whom they elected caterer; and Gerontie, whom they elected bursar. All the Kozaks in the fortress joined them; and, supported from the mainland by people who shared their minds, the monks of Solovetsk maintained their armed revolt against the Nikonian Church for upward of ten years, and only fell by treachery at last.

In Orthodox accounts of this siege the captors are represented as behaving as men should behave in war. They are said to have put to the sword only such as they took in arms; and borne the rest away from Solovetsk, to be placed in convents at a distance till they came to a better mind. But many old books, possessed by peasants round the Frozen Sea, put another face on such tales. A peasant, living in the Delta, pulled up a book from a well under his kitchen floor, and showed me a passage in red and black ink, to the effect that the whole brotherhood of resisting monks was put to the sword and perished to a man.

What the besiegers won, the nation lost. This victory clove the Church in twain, and the end of Nikon's triumph has not yet been reached.

CHAPTER XXVIII.

OLD BELIEVERS.

THE new service-books and crosses were ordered to be used in every Church. The Church which used them was declared official, orthodox, and holy. Every other form of public worship was put under curse and ban.

Princes, Vladikas, generals, all made haste to pray in the form most pleasing to their Tsar. Cajoled and terrified by turns, the monks became in a few years orthodox enough; and many of the parish priests, on being much pressed by the police, marched over to the stronger side. Not all; not nearly all; for thousands of the country clergymen resisted all commands to introduce into their services these suspected books; contending that the changes wrought in the sacred texts were neither warranted by fact nor justified by law. They treated them as the daring labor of a single man. Not all of those who held out against Nikon could pretend to be scholars and critics; but neither, they alleged, was Nikon himself a scholar and a critic. When he came to Solovetsk he was an ignorant peasant, too old to learn; when he was driven from Anzersk by his outraged brethren, he was as ig norant of letters as when he came. Since that time he had led a life of travel and intrigue. If they were feeble judges, he was also a feeble judge.

Clinging fast to their venerable forms, the clergy kept their altars open to a people whom neither soldiers nor police could drive to the new matins and the new mass. Many of the burghers, most of the peasants, doggedly refused to budge from their ancient chapels, to forego their favorite texts. They were Old Believers; they were the Russian Church; Nikon was the heretic, the sectarian, the dissident; and, strong in these convictions, they set their teeth against every man who fell away from the old national rite to the new official rite.

From those evil times, the people have been parted into two hostile camps; a camp of the Ancient Faith, and a camp of the Orthodox Faith; a parting which it is no abuse of words to describe as the heaviest blow that has ever fallen upon this nation; heavier than the Polish invasion, heavier than the Tartar conquest; since it sets brother against brother, and puts their common sovereign at the head of a persecuting board of monks.

One consequence of these Old Believers being driven into relations of enmity towards the Government is the weakening of Russia on every side. The Church is shorn of her native strength; the civil power usurps her functions; and the man who brought these evils on her was deposed from his high rank. Nikon was hardly in his grave before the office of Patriarch was abolished; and the Church was virtually absorbed into the State. The Orthodox Church became a Political Church; extending her limits, and ruling her congregations by the secular arm. Imperious and intolerant, she allows no reading of the Bible, no exercise of thought, no freedom of opinion, within her pale. The Old Believers suffer, in their turn, not only from the persecutions to which their obstinacy" lays them open, but from the isolation into which they have fallen.

From the moment of their protest down to the present time, these Old Believers have been driven, by their higher virtues, into giving an unnatural prominence to ancient habits and ancient texts. Living in an old world, they see no merit in the new. According to their earnest faith, the reign of Antichrist began with Nikon; and since the time of Nikon every word spoken in their country has been false, every act committed has been wrong.

Like a Moslem and like a Jew, an Old Believer of the severer classes may be known by sight. "An Old Believer?" says a Russian friend, as we stand in a posting-yard, watching some pilgrims eat and drink; "an Old Believer? Yes."

"How do you read the signs?"

"Observe him; see how he puts the potatoes from him with a shrug. That is a sign. He eats no sugar with his glass of tea; that also is a sign. The chances are that he will not smoke."

"Are all these notes of an Old Believer ?"

"Yes; in these northern parts.

At Moscow, Nijni, and Kazan, you will find the rule less strict—especially as to drinking and smoking-least of all strict among the Don Kozaks."

"Are the Don Kozaks Old Believers ?” "Most of them are so; some say all. But the Government of Nicolas strove very hard to bring them round; and seeing that these Kozaks live under martial law, their officers could press them in a hundred ways to obey the wishes of their Tsar. Their Atamans conformed to the Emperor's creed; and many of his troopers so far yielded as to hear an official mass. Yet most of them stood out; and many a fine young fellow from the Don country went to the Caucasus, rather than abandon his ancient rite. You should not trust appearances too far, even among those Don Kozaks; for it is known that in spite of all that popes and police could do, more than half the Kozaks kept their faith; and fear of pressing them too far has led, in some degree, to the more tolerant system now in vogue."

"You find some difference, then, even as regards adherence to the ancient rite, between the north country and the south?" "It must be so; for in the north we live the true Russian life. We come of a good stock; we live apart from the world; and we walk in our fathers' ways. We never saw a noble in our midst; we hold to our native saints and to our genuine Church."

The signs by which an Old Believer is to be distinguished from the Orthodox are of many kinds; some domestic— such as his way of eating and drinking; others devotionalsuch as his way of making the cross and marking the consecrated bread.

An Old Believer has a strong dislike to certain articles; not because they are bad in themselves, but simply because they have come into use since Nikon's time. Thus, he eats no sugar; he drinks no wine; he repudiates whisky; he smokes no pipe.

An Old Believer of the sterner sort has come to live alone; even as a Hebrew or a Parsee lives alone. He has taken hold of the Eastern doctrine that a thing is either clean or unclean,

as it may happen to have been touched by men of another creed. Hence he must live apart. He can neither break bread with a stranger, nor eat of flesh which a heretic has killed. He can not drink from a pitcher that a stranger's lip has pressed. In his opinion false belief defiles a man in body and in soul; and when he is going on a journey, he is tortured like a Hebrew with the fear of rendering himself unclean. He carries his water-jug and cup, from which no stranger is allowed to drink. He calls upon his comrades only, since he dares not eat his brown bread, and drain his basin of milk in a stranger's house. Yet homely morals cling to these men no less than homely ways. An Old Believer is not more completely set apart from his neighbors of the Orthodox rite by his peculiar habits, than by his personal virtues. Even in the north country, where folk are sober, honest, industrious, far beyond the average Russian, these members of the Popular Church are noticeable for their probity and thrift. "If you want a good workman," said to me an English mill-owner, “take an Old Believer, especially in a flax-mill." "Why in a flax-mill ?"

"You see," replied my host, "the great enemy of flax is fire; and these men neither drink nor smoke. In their hands you are always safe."

CHAPTER XXIX.

A FAMILY OF OLD BELIEVERS.

In the forest village of Kondmazaro lives a family of Old Believers, named Afanasevitch; two brothers, who till the soil, fell pines, and manufacture tar. Their house is a pile of logs; a large place, with barn and cow-shed, and a patch of field and forest. These brothers are wealthy farmers, with manly ways, blue eyes, and gentle manners. Fedor and Michael are the brothers, and Fedor has a young and dainty wife.

The family of Afanasevitch is clerical, and the two men, Fedor and Michael, were brought up as priests. On going

« AnteriorContinuar »