Free Russia. Dixon William Hepworth
through a thousand miles of road and river to Solovetsk, is now on his way to the shrines at Kief. As my horses rattled down the Dvina bluffs I saw this humble pilgrim on his knees, his little pack laid by, and his forehead bent upon the ground in prayer. He was waiting at the ford for some one to come by – some one who could pay the boatman, and would give him a passage on the raft. The day had not yet dawned; the wind came up the river in gusts and chills; yet the face of that lowly man was good to see; a soft and tender countenance, shining with an inward light, and glad with unearthly peace. The world was not much with him, if one might judge from his sackcloth garb, his broken jar, his crust of black bread; but one could not help thinking, as he bowed in thanks, that it might be well for some of us who wear fine linen and dine off dainty food to be even as that poor pilgrim was.
This pilgrimage to the tombs and shrines of Russian saints, so far from being a holiday adventure, made when the year is spent and the season of labor past, is to the pilgrim a thing of life and death. He has degrees. A pilgrim perfect in his calling will go from shrine to shrine for several years. If God is good to him, he will strive, after making the round of his native shrines, to reach the valley of Nazareth, and the heights of Bethlehem and Zion. Some hundreds of these Russian pilgrims annually achieve this highest effort of the Christian life on earth; making their peace with heaven by kissing the stones in front of the Redeemer's tomb. Of course the poorer and weaker man can never expect to reach this point of grace; but his native soil is holy. Russia is a land of saints; and his map is dotted with sacred tombs, to which it is better for him to toil than rest at home in his sloth and sin.
These pilgrims go on foot, in bands of fifty or sixty persons, men, women, children, each with a staff in his hand, a water-bottle hanging from his belt; edifying the country as they march along, kneeling at the wayside chapel, and singing their canticles by day and night. The children whine a plaintive little song, of which the burden runs:
"Fatherkins and motherkins,
Give us bread to eat;"
and this appeal of the children is always heard, since all poor people fancy that the knock of a pilgrim at their window may be that of an angel, and will bring them luck.
A part – a very large part – of these rovers are simple tramps, who make a trade of piety; carrying about with them relics and rags which they vend at high rates to servant-girls and superstitious crones.
A man who in other days would have followed his sheep and kine, now seeks a wild sort of freedom as a pilgrim, hugging himself on his immunity from tax and rent, from wife and brat; migrating from province to province; a beggar, an impostor, and a tramp; tickled by the greeting of young and old as he passes their door, "Whither, oh friend, is the Lord leading thee?" Sooner or later such a man falls in with a band of pilgrims, which he finds it his good to join. The Russian Autolycus slings a water-bottle at his belt, and his female companion limps along the forest road on her wooden staff. You meet them on every track; you find them in the yard of every house. They creep in at back-doors, and have an assortment of articles for sale, which are often as precious in the eyes of a mistress as in those of her maid; a bit of rock from Nazareth, a drop of water from Jordan, a thread from the seamless coat, a chip of the genuine cross. These are the bolder spirits: but thousands of such vagrants roam about the country, telling crowds of gapers what they have seen in some holy place, where miracles are daily performed by the bones of saints. They show you a cross from Troitsa; they give you a morsel of consecrated bread from St. George. They can describe to you the defense of Solovetsk, and tell you of the incorruptible corpses of Pechersk.
These are the impostors – rank and racy impostors – yet some of these men and women who pass you on the roads are pious and devoted souls, wandering about the earth in search of what they fancy is a higher good. A few may be rich; but riches are dust in the eyes of God; and in seeking after His glory they dare not trust to an arm of flesh. Equally with his meekest brother, the rich pilgrim must take his staff, and march on foot, joining his brethren in their devotions and confessions, in their matins and their evening song.
Most of these pilgrim bands have to beg their crust of black bread, their sup of sour quass, from people as poor as themselves in money and almost as rich in the gifts of faith. Like the hadji going to Mecca, a pilgrim coming to Archangel, on his way to the shrines, is a holy man, with something of the character of a pope. The peasant, who thinks the crossing of his door-step by the stranger brings him blessings, not only lodges him by night, but helps him on the road by day. A pilgrim is a sacred being in rustic eyes. If his elder would let him go, he would join the band; but if he may not wend in person, he will go in spirit, to the shrine. A prayer shall be said in his name by the monks, and he will send his last kopeck in payment for that prayer by the hand of this ragged pilgrim, confident that the fellow would rather die than abuse his trust.
The men who escape from Siberian mines put on the pilgrim frock and seize the pilgrim staff. Thus robed and armed, a man may get from Perm to Archangel with little risk, even though his flesh may be burnt and his papers forged. Pietrowski has told the story of his flight, and many such tales may be heard on the Dvina praams.
A peasant living in a village near Archangel killed his father in a quarrel, but in such a way that he was not suspected of the crime; and he would never have been brought to justice had not Vanka, a friend and neighbor, been a witness of the deed. Now Vanka was weak and superstitious, and every day as he passed the image of his angel in the street, he felt an inner yearning to tell what he had seen. The murderer, watching him day and night, observed that he prayed very much, and crossed himself very often, as though he were deeply troubled in his mind. On asking what ailed him, he heard to his alarm that Vanka could neither eat nor sleep while that terrible secret lay upon his soul. But what could he do? Nothing; absolutely nothing? Yes; he could threaten to do for him what he had done by accident for a better man. "Listen to me, Vanka," he said, in a resolute tone; "you are a fool; but you would not like to have a knife in your throat, would you?" "God take care of me!" cried Vanka. "Mind me, then," said the murderer: "if you prate, I will have your blood." Vanka was so much frightened that he went to the police that very night and told them all he knew; on which his friend was arrested, brought to trial in Archangel, and condemned to labor on the public works for life. Vanka was the main witness, and on his evidence the judge pronounced his sentence. Then a scene arose in court which those who saw it say they shall not forget. The man in the dock was bold and calm, while Vanka, his accuser, trembled from crown to sole; and when the sentence of perpetual exile to the mines was read, the murderer turned to his friend and said, in a clear, firm voice, "Vanka! remember my words. To-day is yours: I am going to Siberia; but I shall come to your house again, and then I shall take your life. You know!" Years went by, and the threat, forgotten by every one else, was only remembered by Vanka, who, knowing his old friend too well, expected each passing night would be his last on earth. At length the tragedy came in a ghastly form. Vanka was found dead in his bed; his throat was cut from ear to ear; and in a drinking-den close by lay his murderer, snoring in his cups. He had made his escape from the mines; he had traversed the whole length of Asiatic Russia; he had climbed the Ural chain, and walked through the snow and ice of Perm, travelling in a pilgrim's garb, and singing the pilgrim's song, until he came to the suburbs of Archangel, where he slipped away from his raft, hid himself in the wood until nightfall, crept to the familiar shed and drew his knife across Vanka's throat.
No one suspects a pilgrim. With a staff in his hand, a sheepskin on his back, a water-bottle at his belt, and a clot of bass tied loosely round his feet, a peasant of the Ural Mountains quits his home, and makes no merit of trudging his two or three thousand miles. On the river he takes an oar, on the wayside he endures with incredible fortitude the burning sun by day, the biting frost at night. In Moscow I heard the history of three sisters, born in that city, who have taken up the pilgrim's staff for life. They are clever women, milliners by trade, and much employed by ladies of high rank. If they could only rest in their shop, they might live in comfort, and end their days in peace. But the religious and nomadic passions of their race are strong upon them. Every year they go to Kief, Solovetsk, and Jerusalem; and the journey occupies them forty-nine weeks. Every year they spend three weeks at home, and then set out again – alone, on foot – to seek, in winter snow and summer heat, salvation for their souls. No force on earth, save that which drives an Arab across the desert, and a Mormon across the prairie, is like this force.
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