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his shoulders and his stomach with his right hand, holding his fingers in a certain position, and to utter some words of Slavonic, the most usual of which as taught to all children are: Mother of God, virgin, rejoice thee, etc., etc. Then it is instilled into the child as it is brought up that at the sight of any church or ikon he must repeat the same action--i. e., cross himself. Then it is instilled into him that on holidays (holidays are the days on which Christ was born, though no one knows when that was, on which he was circumcised, on which the Mother of God died, on which the cross was carried in procession, on which ikons have been set up, on which a lunatic saw a vision, and so on)--on holidays he must dress himself in his best clothes and go to church, and must buy candles and place them there before the images of the saints. Then he must give offerings and prayers for the dead, and little loaves to be cut up into three-cornered pieces, and must pray many times for the health and prosperity of the Tzar and the bishops, and for himself and his own affairs, and then kiss the cross and the hand of the priest. Besides these observances, it is instilled into him that at least once a year he must confess. To confess means to go to the church and to tell the priest his sins, on the theory that this informing a stranger of his sins completely purifies him from them. And after that he must eat with a little spoon a morsel of bread with wine, which will purify him still more. Next it is instilled into him that if a man and woman want their physical union to be sanctified they must go to church, put on metal crowns, drink certain potions, walk three times round a table to the sound of singing, and that then the physical union of a man and woman becomes sacred and altogether different from all other such unions. Further it is instilled into him in his life that he must observe the following rules: not to eat butter or milk on certain days, and on certain other days to sing Te Deums and requiems for the dead, on holidays to entertain the priest and give him money, and several times in the year to bring the ikons from the church, and to carry them slung on his shoulders through the fields and houses. It is instilled into him that on his deathbed a man must not fail to eat bread and wine with a spoon, and that it will be still better if he has time to be rubbed with sacred oil. This will guarantee his welfare in the future life. After his death it is instilled into his relatives that it is a good thing for the salvation of the dead man to place a printed paper of prayers in his hands; it is a good thing further to read aloud a certain book over the dead body, and to pronounce the dead man's name in church at a certain time. All this is regarded as faith obligatory on everyone. But if anyone wants to take particular care of his soul, then according to this faith he is instructed that the greatest security of the salvation of the soul in the world is attained by offering money to the churches and monasteries, and engaging the holy men by this means to pray for him. Entering monasteries too and kissing relics and miraculous ikons, are further means of salvation for the soul. According to this faith ikons and relics communicate a special sanctity, power, and grace, and even proximity to these objects, touching them, kissing them, putting candles before them, crawling under them while they are being carried along, are all efficacious for salvation, as well as Te Deums repeated before these holy things. So this, and nothing else, is the faith called Orthodox, that is the actual faith which, under the guise of Christianity, has been with all the forces of the Church, and is now with especial zeal, instilled into the people. And let no one say that the Orthodox teachers place the essential part of their teaching in something else, and that all these are only ancient forms, which it is not thought necessary to do away with. That is false. This, and nothing but this, is the faith taught through the whole of Russia by the whole of the Russian clergy, and of late years with especial zeal. There is nothing else taught. Something different may be talked of and written of in the capitals; but among the hundred millions of the people this is what is done, this is what is taught, and nothing more. Churchmen may talk of something else, but this is what they teach by every means in their power. All this, and the worship of relics and of ikons, has been introduced into works of theology and into the catechisms. Thus they teach it to the people in theory and in practice, using every resource of authority, solemnity, pomp, and violence to impress them. They compel the people, by overawing them, to believe in this, and jealously guard this faith from any attempt to free the people from these barbarous superstitions. As I said when I published my book, Christ's teaching and his very words about non-resistance to evil were for many years a subject for ridicule and low jesting in my eyes, and Churchmen, far from opposing it, even encouraged this scoffing at sacred things. But try the experiment of saying a disrespectful word about a hideous idol which is carried sacrilegiously about Moscow by drunken men under the name of the ikon of the Iversky virgin, and you will raise a groan of indignation from these same Churchmen. All that they preach is an external observance of the rites of idolatry. And let it not be said that the one does not hinder the other, that "These ought ye to have done, and not to leave the other undone." "All, therefore, whatsoever they bid you observe, that observe 28 and do; but do not ye after their works: for they say, and do not" (Matt. xxiii. 23, 3). This was spoken of the Pharisees, who fulfilled all the external observances prescribed by the law, and therefore the words "whatsoever they bid you observe, that observe and do," refer to works of mercy and goodness, and the words "do not ye after their works, for they say and do not," refer to their observance of ceremonies and their neglect of good works, and have exactly the opposite meaning to that which the Churchmen try to give to the passage, interpreting it as an injunction to observe ceremonies. External observances and the service of truth and goodness are for the most part difficult to combine; the one excludes the other. So it was with the Pharisees, so it is now with Church Christians. If a man can be saved by the redemption, by sacraments, and by prayer, then he does not need good works. The Sermon on the Mount, or the Creed. One cannot believe in both. And Churchmen have chosen the latter. The Creed is taught and is read as a prayer in the churches, but the Sermon on the Mount is excluded even from the Gospel passages read in the churches, so that the congregation never hears it in church, except on those days when the whole of the Gospel is read. Indeed, it could not be otherwise. People who believe in a wicked and senseless God--who has cursed the human race and devoted his own Son to sacrifice, and a part of mankind to eternal torment--cannot believe in the God of love. The man who believes in a God, in a Christ coming again in glory to judge and to punish the quick and the dead, cannot believe in the Christ who bade us turn the left cheek, judge not, forgive these that wrong us, and love our enemies. The man who believes in the inspiration of the Old Testament and the sacred character of David, who commanded on his deathbed the murder of an old man who had cursed him, and whom he could not kill himself because he was bound by an oath to him, and the similar atrocities of which the Old Testament is full, cannot believe in the holy love of Christ. The man who believes in the Church's doctrine of the compatibility of warfare and capital punishment with Christianity cannot believe in the brotherhood of all men. And what is most important of all--the man who believes in salvation through faith in the redemption or the sacraments, cannot devote all his powers to realizing Christ's moral teaching in his life. The man who has been instructed by the Church in the profane doctrine that a man cannot be saved by his own powers, but that there is another means of salvation, will infallibly rely upon this means and not on his own powers, which, they assure him, it is sin-ful to trust in. The teaching of every Church, with its redemption and sacraments, excludes the teaching of Christ; most of all the teaching of the Orthodox Church with its idolatrous observances. "But the people have always believed of their own accord as they believe now," will be said in answer to this. "The whole history of the Russian people proves it. One cannot deprive the people of their traditions." This statement, too, is misleading. The people did certainly at one time believe in something like what the Church believes in now, though it was far from being the same thing. In spite of their superstitious regard for ikons, housespirits, relics, and festivals with wreaths of birch leaves, there has still always been in the people a profound moral and living understanding of Christianity, which there has never been in the Church as a whole, and which is only met with in its best representatives. But the people, notwithstanding all the prejudices instilled into them by the government and the Church, have in their best representatives long outgrown that crude stage of understanding, a fact which is proved by the springing up everywhere of the rationalist sects with which Russia is swarming to-day, and on which Churchmen are now carrying on an ineffectual warfare. The people are advancing to a consciousness of the moral, living side of Christianity. And then the Church comes forward, not borrowing from the people, but zealously instilling into them the petrified formalities of an extinct paganism, and striving to thrust them back again into the darkness
