on forming into an entire nation all the hordes he had conquered, he nevertheless understood that this could only be accomplished by means of a national religion. With this object in view, he sent ambassadors into different countries, in order to study their respective religions, and these from their reports enabled him to choose which seemed to him the best. Mahomedanism is said to have displeased him, because the Koran forbade the use of wine, a precept that would not have favoured his indulgence in this habit. Romanism was rejected on account of the celibacy of the priesthood, and especially on account of the obedience it would exact towards an authority other than his own. Judaism, a religion without national coherence, was not favourable to his project of becoming the founder of a homogenous and solid empire. The Greek worship, however, imposed on his barbarian mind by the magnificence of its ritual; he therefore adopted it, and Russia became a Christian nation of the Eastern Church.
Though its dogmas differ but little from those of the Romish Church, the Russians have inherited the old hatred of the Greeks towards the Romans. They would willingly put into practice the ancient injunction of the Byzantine bishops at the time of the expedition of Frederick against Jerusalem:—“To obtain the remission of sins, the pilgrims must be massacred and exterminated from the face of the earth.”2
2 Michaud.
They derive also from the devotees of the ancient Church their idolatry, for the indulgence in which these sacrificed their lives. They are the true disciples of those Byzantines who, at the time of the Latin conquest, overthrew with rage a statue of Minerva, upbraiding her with having called hither the barbarians, because she looked towards the west with outstretched arms.
During my stay at Moscow, I visited the monastery of Troïtsa, near this city. This monastery was founded by St. Sergius in 1338. It would be more correct to say that at this time the pious hermit of the forest of Godorok became a cenobite in imparting to a few zealous souls like his own a taste for poverty and the renunciation of all worldly things. But inasmuch as the united resources of these devotees were barely sufficient at first to provide for them a shelter, the convent was not constructed till later.
His fortune was indeed changed when St. Sergius, at the moment of the great Mongolian invasion, prevailed on Prince Dmitri to march against the barbarians in the plains of the Don. This prince having become victorious over the fierce Mamaï, overloaded the new community with presents. In 1393, Troïtsa was partially pillaged and burnt by the Tartars, and St. Sergius perished; but his body, recovered as if by a miracle from the heap of ruins, continued to be an object of veneration. The czars, the princes, the boyards, successively bestowed important largesses on the convent, whose wealth then became legendary in Russia. In the middle of the last century, Troïtsa possessed, in addition to an almost incredible heap of jewels, immense domains and a hundred thousand peasants. Then even the wealth of the monastery was estimated to be over forty millions of pounds sterling. Its fortifications, which still exist, defended it in 1609 against the Polish invasion, and sheltered from danger the young czars John and Peter Alexievitch during one of the revolts of the Strelitz Imperial Guards. Besides the buildings serving the community as habitations, it surrounds with its walls nine churches, whose riches excite the wonder rather than the admiration of the stranger. All the painted and enamelled portions of the representations of saints are set around with rubies, emeralds, topazes, and diamonds, of enormous size. The tomb of St. Sergius is in gilded silver; the canopy is of massive silver, and supported by four columns also of silver. The chasubles, worn by the priesthood in the exercise of their worship, are covered with fifteen, eighteen, and even twenty-one pounds of pearls. The spectator is at first dazzled at the sight of so much magnificence; but since all these things are wonders only on account of their immense value, one at last becomes indifferent to the spectacle of a mere heap of precious things. As other writers, more able, have already fully described Troïtsa, I will not fatigue the reader with further details. My guide led me to see everything: the chapels, the treasury, where may be seen twenty gallons of fine pearls, which are consigned to a glass case, the authorities not knowing what other use to make of them. When I had seen all these treasures, my guide led me to one of the outer doors and held out his hand. This movement, I must admit, embarrassed me, for after having visited the monastery of Troïtsa, a donation of a thousand roubles even seems a mere trifle. Before taking leave of this devotee, I asked permission to visit the library. “We have none,” he replied. This poor fellow then seemed to me really poor, and I was sorry I could not offer him a gratuity of a kind I would have bestowed with more pleasure. M. de Custine says the monastery has a library, but that the regulations do not permit the public to see it. I only hope what M. de Custine says is true.
On returning from this visit, a young man called Constantine Kokcharof came to see me. His complexion was a yellowish brown, and he had prominent cheekbones like the Mongols, crisp hair and full lips like an African, a short stature, and yet great muscular strength. He seemed to hold a place between the native of the North and that of the tropical forests. If he would only have made researches into his genealogy, I am sure he would have traced his origin to the Mongols after the race had passed through some change in India. He said to me on entering: “May God, monsieur, bless your journey!” Then he gave me his name and held out his hand according to the Siberian custom. In Russia it is thought to be impolite not to offer the hand immediately on making an acquaintance.
“Monsieur,” added Constantine, “I am the friend of M. Sabachnikof, whom you have met at the house of M. Pfaffius, the commissary of Kiachta. I am returning to Irkutsk, where my parents live. I had written to M. Pfaffius to ask him if I might accompany him into Siberia, and he replied by giving me your address. Will you take me for your travelling companion? I will serve you as interpreter, and with me you will have the advantage of travelling as fast or as easily as it suits you, and, moreover, of taking the route that would be most convenient to yourself.”
I showed him my letters of recommendation; and among them he found one for his father and another for his uncle, both being imperial functionaries in Siberia. We settled the business at once, and I then occupied myself solely with preparations for departure.
My young companion was most valuable to me, because he was thoroughly acquainted with the route we were to take.
He was going to traverse, for the sixth time, the immense space that intervenes between Moscow and the Amoor river. He had made the journey in summer and in winter; he was therefore fully competent to advise me as to what arrangements had to be made, and what precautions it would be indispensable to take against cold and fatigue. He informed me that, in the sledge, besides my jenotte fur, I should roll myself up in a dacha, a kind of mantle, furred inside and out, in which the wearer, being muffled from head to foot, disappeared altogether. The one I bought the following day was lined with white hare skin, and covered again with elk skin, the hair of which was short, but thick. These two fur dresses not being considered sufficiently à la mode, I was obliged to set off with collars of beaver. Swaddled in this manner, I innocently imagined I could face with impunity the most rigorous cold of Siberia.
I have met, in the course of my travels, many a sharper and with many an impudent attempt at extortion, but never with a demand supported with such unscrupulous reasoning as that of the interpreter at the hotel at Moscow. “Monsieur,” he began unblushingly, “you owe me at least a recompense of three hundred francs. I will show you in what way. You had urgent need of a Russian companion to go through Siberia. When M. Kokcharof came to ask for you, I could easily have told him that I did not know you, and in keeping on talking with him, have found out his address. Then I might have come and said to you: ‘I have just found the man you want, but I cannot promise to let you know his name and where he may be found unless you give me a thousand francs.’ Now, monsieur, you know, I have not done such a thing as that, and you ought, indeed, to take it into consideration.”
My rage made me forget for the moment the article in the decree of the Emperor—the interdiction to strike a subject. I
