dral rich. When seen from a distance, the domes and turrets of Archangel give it the appearance of some sacred Eastern city rather than a place of trade.

er.

This sea-port on the Dvina is the only port in Russia propAstrachan is a Tartar port; Odessa an Italian port; Riga a Livonian port; Helsingfors a Finnish port. None of these outlets to the sea are in Russia proper, nor is the language spoken in any of them Russ. Won by the sword, they may be lost by the sword. As foreign conquests, they must follow the fate of war; and in Russia proper their loss might not be deeply felt; Great Russia being vast enough for independence and rich enough for happiness, even if she had to live without that belt of lesser Russias in which for her pride and punishment she has lately been clasped and strained. Archangel, on the other side, is her one highway to the sea; the outlet of her northern waters; her old and free communication with the world; an outlet given to her by God, and not to be taken away from her by man.

Such as they are, the port and city of Archangel owe their birth to English adventure, their prosperity to English trade.

In the last year of King Edward the Sixth, an English ship, in pressing her prow against the sand-banks of the Frozen Sea, hoping to light on a passage to Cathay, met with a broad sheet of water, flowing steadily and swiftly from the south. That ship was the "Bonaventure;" her master was Richard Challoner; who had parted from his chief, Sir Hugh Willoughby, in a storm. The water coming down from the south was fresh. A low green isle lay on his port, which he laid down in his chart as Rose Island; afterwards to be famous as the cradle of our northern trade. Pushing up the stream in search of a town, he came upon a small cloister, from the monks of which he learned that he was not in Cathay, but in Great Russia.

Great was a name given by old Russians, not only to the capital of their country, but to the country itself. Their capital was Great Novgorod; their country was Great Russia.

Sir Hugh Willoughby was driven by storms into "the harbor of death," in which he and his crews all perished in the ice; while his luckier lieutenant pushed up the Dvina to Vo

logda, whence he forced his way to Moscow, and saw the Grand Duke, Ivan the Fourth. In that age Russia was known to Europe as Moscovia, from the city of Moscow; a city which had ravaged her old pre-eminence from Novgorod, and made herself mistress of Great Russia.

Challoner was wrecked and drowned on his second voyage; but those who followed him built an English factory for trade on Rose Island, near the cloister; while the Russians, on their side, built a fort and town on the Dvina, some thirty miles from its mouth; in which position they could watch the strangers in their country, and exchange with them their wax and skins for cotton shirts and pewter pans. The builder of this fort and town was Ivan Vassilivitch, known to us as Ivan the Terrible-Ivan the Fourth.

Ivan called his town the New Castle of St. Michael the Archangel; an unwieldy name, which his raftmen and sailors soon cut down-as raftmen and sailors will-into the final word. On English lips the name would have been St. Michael; but a Russian shrinks from using the name of that prince of heaven. To him Michael is not a saint, as Nicolas and George are saints; but a power, a virtue, and a sanctity, before whose lance the mightiest of rebel angels fell., No Russian speaks of this celestial warrior as a saint. He is the archangel; greatest of the host; selected champion of the living God. Convents and churches are inscribed to him by his celestial rank; but never by his personal name. The great cathedral of Moscow is only known as the Archangel's church. Michael is understood; for who but Michael could be meant? Ivan Vassilivitch had such a liking for this fighting power, that on his death-bed he gave orders for his body to be laid, not in that splendid pile of St. Vassili, which he had spent so much time and money in building near the Holy Gate, but in a chapel of the Archangel's church; and there the grim old tyrant lies, in a plain stone coffin, covered with a velvet pall.

Peter the Great rebuilt Archangel on a larger scale with more enduring brick. Peter was fond of the Frozen Sea, and twice, at least, he sailed over it to pray in the Convent of Solovetsk; a place which he valued, not only as a holy shrine, but as a frontier fortress, held by his brave old Russ against

the Lapps and Swedes. Archangel was made by Peter his peculiar care; and masons were fetched from Holland to erect his lines of bastions, magazines, and quays. A castle rose from the ground on the river bank; an island was reclaimed from the river and trimmed with trees; a summer palace was designed and built for the Tsar. A fleet of ships was sent to command the Dvina mouth. In fact, Archangel was one of the three sites-St. Petersburg and Taganrog being the other two-on which the Emperor designed to build cities that, unlike Novgorod and Moscow, should be at once fortresses and ports.

The city of Ivan and the city of Peter have each in turn gone by. Not a stone of Ivan's town remains; for his new castle and monastery, being built of logs, were duly rotted by rain and consumed by fire. A fort and a monastery still protect and adorn the place; but these have both been raised in more recent years. Of Peter's city, though it seemed to be solid as the earth itself, hardly a house is standing to show the style. A heap of arches, riven by frost and blackened by smoke, is seen on the Dvina bank; a pretty kiosk peeps out from between the birches on Moses Isle; and these are all!

In our western eyes Archangel may seem to be over-rich in domes, as the delta may appear to be over-rich in crosses; but then, in our western eyes, the city is a magazine of oats and tar, of planks and skins; while in native eyes it is the archangel's house, the port of Solovetsk, and the gate of God.

CHAPTER V.

RELIGIOUS LIFE.

A FRIEND is one day driving me from house to house in Archangel, making calls, when we observe from time to time a smart officer going into courtyards.

"This man appears to be dogging our steps."

"Ha!" laughs my friend; "that fellow is an officer of lice."

po

"He is not following us; he is going his rounds; he is warning the owners of all good houses that four candles must be lighted in each front window to-night at eight o'clock." "Four candles!

66

For what?"

The Emperor. You know it is his angel's day; you will see the streets all lighted-by police suggestion-at the proper time."

66

Surely the police have no need to interfere. The Emperor is popular; and who can forget that this is St. Alexander's Day ?"

"There you are wrong; our people hardly know the court at all. You see these shops are open, yon stalls are crowded, that mill is working, as they would be on the commonest day in all the year. A mujik cares but little for kings and queens; he only knows his own angel-his peculiar saint. If you would test his reverence, ask him to make a coat, repair a tarantass, or fetch in wood, on his angel's day. He would rather die at your feet than sully such a day with work. In fact, a mujik is not a courtier-he is only a religious man.” My friend is right in the main, though his illustration takes me as a stranger by surprise.

The first impulse in a Russian heart is duty to God. It is an impulse of observance and respect; at once moral and ceremonial; an impulse with an inner force and an outer form; present in all ranks of society, and in all situations of life; in an army on the march, in a crowd at a country fair, in a lecture-room full of students; showing itself in a princess dancing at a ball, in a huckster writing at his desk, in a peasant tugging at his cart, in a burglar rioting on his spoil.

This duty adorns the land with fane and altar, even as it touches the individual man with penitential grace. Every village must have its shrine, as every child must have his guardian angel and baptismal cross. The towns are rich in churches and convents, just as the citizens are rich in spiritual gifts. I counted twenty spires in Kargopol, a city of two thousand souls. Moscow is said to have four hundred and thirty churches and chapels; Kief, in proportion to her people, is no less rich. All public events are celebrated by the building of a church. In Kief, St. Andrew's Church commemorates the visit of an apostle; St. Mary's, the introduction of Chris

tianity. In Moscow, St. Vassili's commemorates the conquest of Kazan; the Donskoi Convent, Fedor's victory over the Crim Tartars; St. Saviour's, the expulsion of Napoleon. In Petersburg, St. Alexander's commemorates the first victory won by Russians over Swedes; St. Isaac's, the birth of Peter the Great; Our Lady of Kazan's, the triumphs of Russian arms against the Persian, Turk, and Frank. Where we should build a bridge, the Russians raise a house of God: so that their political and social history is brightly written in their sacred piles.

By night and day, from his cradle to his grave, a Russian lives, as it were, with God; giving up to His service an amount of time and money which no one ever dreams of giving in the West. Like his Arabian brother, the Slavonian is a religious being; and the gulf which separates such men from the Saxon and the Gaul is broader than a reader who has never seen an Eastern town will readily picture to his mind.

An Oriental is a man of prayer. He seems to live for heaven and not for earth; and even in his commonest acts, he pays respect to what he holds to be a celestial law. One hand is clean, the other unclean. One cup is lawful, another cup is unlawful. If he rises from his couch a prayer is on his lips; if he sits down to rest a blessing is in his heart. When he buys and when he sells, when he eats and when he drinks, he remembers that the Holy One is nigh. If poor in purse, he may be rich in grace; his cabin a sanctuary, his craft a service, his daily life an act of prayer.

Enter into a Russian shed-you find a chapel. Every room in that shed is sanctified; for in every room there is a sacred image, a domestic altar, and a household god. The inmate steps into that room with reverence; standing for a moment at the threshold, baring his head, crossing himself, and uttering a saintly verse. Once in the house, he feels himself in the Presence, and every act of his life is dedicated to Him in whom we live and move. "Slava Bogu"-Glory to God-is a phrase forever on his lips; not as a phrase only, to be uttered in a light vein, as a formal act, but with an inward bending and confession of the soul. He fasts very much, and pays a respect beyond our measure to sacred