Modern Saints and Seers. Jean Finot
was to quit as soon as possible this vale of injustice and of tears!
CHAPTER II
THE WHITE-ROBED BELIEVERS
Sometimes this longing for a better world, where suffering would be caused neither by hunger nor by laws, took touching and poetic forms.
About the month of April, 1895, all eyes in the town of Simbirsk were turned upon a sect founded by a peasant named Pistzoff. These poor countryfolk protested against the injustices of the world by robing themselves in white, "like celestial angels."
"We do not live as we should," taught Pistzoff, an aged, white-haired man. "We do not live as our fathers lived. We should act with simplicity, and follow the truth, conquering our bodily passions. The life that we lead now cannot continue long. This world will perish, and from its ruins will arise another, a better world, wherein all will be robed in white, as we are."
The believers lived very frugally. They were strict vegetarians, and ate neither meat nor fish. They did not smoke or drink alcohol, and abstained from tea, milk and eggs. They took only two meals daily—at ten in the morning, and six in the evening. Everything that they wore or used they made with their own hands—boots, hats, underclothing, even stoves and cooking utensils.
The story of Pistzoff's conversion inevitably recalls that of Tolstoi. He was a very rich merchant when, feeling himself inspired by heavenly truth, he called his employés to him and gave them all that he had, including furniture and works of art, retaining nothing but white garments for himself and his family. His wife protested vehemently, especially when Pistzoff forbade her to touch meat, on account of the suffering endured by animals when their lives are taken from them. The old lady did not share his tastes, and firmly upheld a contrary opinion, declaring that animals went gladly to their death! Pistzoff then fetched a fowl, ordered his wife to hold it, and procured a hatchet with which to kill it. While threatening the poor creature he made his wife observe its anguish and terror, and the fowl was saved at the same time as the soul of Madame Pistzoff, who admitted that fowls, at any rate, do not go gladly into the cooking-pot.
The number of Pistzoff's followers increased daily, and the sect of the "White-robed Believers" was formed. Their main tenet being loving-kindness, they lived peacefully and harmed none, while awaiting the supreme moment when "the whole world should become white."
For the rest, the white-robed ones and their prophet followed the doctrines of the molokanes, who drank excessive quantities of milk during Lent—hence their name. This was one of the most flourishing of all the Russian sects. Violently opposed to all ceremonies, they recognised neither religious marriages, churches, priests nor dogmas, claiming that the whole of religion was contained in the Old and New Testaments. Though well-educated, they submitted meekly to a communal authority, chosen from among themselves, and led peaceful and honest working lives. All luxuries, even down to feminine ornaments or dainty toilettes, were banned. They considered war a heathen invention—merely "assassination on a large scale"—and though, when forced into military service, they did their duty as soldiers in peace-time, the moment war was in view it was their custom to throw away their arms and quietly desert. There were no beggars and no poor among them, for all helped one another, the richer setting aside one-tenth of their income for the less fortunate.
Hunted and persecuted by the government, they multiplied nevertheless, and when banished to far-away districts they ended by transforming the waste, uncultivated lands into flourishing gardens.
CHAPTER III
THE STRANGLERS
A sect no less extraordinary than the last was that of the Stranglers (douchiteli). It originated towards the end of 1874, and profited by a series of law cases, nearly all of which ended in acquittal. The Stranglers flourished especially in the Tzarevokokschaisk district, and first attained notoriety under the following circumstances.
A large number of deaths by strangling had been recorded, and their frequency began to arouse suspicion. Whether they were due to some criminal organisation, or to a series of suicidal impulses, the local police were long unable to decide, but in the end the culprits were discovered.
Were they, however, in reality culpable?
The unfortunate peasants, after much reflection, had come to the conclusion that death is not terrible, but that what is indubitably to be feared is the last agony—the difficult departure from terrestrial life. They decided, therefore, to come to the assistance of the Death Angel, and, when any sufferer approached the final struggle, his neighbours or relatives would carry him off to some isolated spot, tie up his head firmly but kindly in a cushion—and soon all was over.
Before, however, they had recourse to such drastic measures, they would inquire from the wizards (or znachar) of the district, doctors being almost unknown, whether the invalid still had any chance of recovery, and it was only after receiving a negative reply that the pious ceremony took place. We say "pious" because there is something strangely pathetic in this "crowning of the martyrs," as the peasants called it. Arising in the first place from compassion, the motive for the deed was, after all, a belief in the need for human sacrifice. The invalid who consents to give up his life for the honour of heaven accomplishes thereby an act of sublime piety; but what merit has he who dies only from necessity?
The corpses were buried in the forest and covered with plants and leaves, but no sign was left that might betray them to the suspicious authorities. When a member of the community disappeared, and the police made inquiries, they always had the greatest possible difficulty in finding his remains. Sometimes even his nearest relations did not know where the "saviours of his soul" had hidden him.
But there was one thing that marked the discovery of a dead Strangler. His body never bore any trace of violence, and as dissection always proved, in addition, the existence of some more or less serious disease, the sham "murderers" were eventually left in peace. A small local paper, the Volgar (April, 1895), from which these facts are taken, reports that several actions brought against them ended in their acquittal.
Lord Avebury recounts that certain cannibal tribes kill those of their members who have reached the stage of senile decay, and make them the substance of a more or less succulent repast. These savages act, no doubt, whether consciously or unconsciously, from some perception of the misery and uselessness of old age, but the Russian peasants cannot be compared to them. The Stranglers are not moved by any unconscious sentiment. Their belief is the logical application of a doctrine of pessimism, whose terrible consequences they have adopted, although they know not its terminology. What is the life of a moujik worth? Nothing, or nearly nothing. Is it not well, then, to accelerate the coming of deliverance? Let us end the life, and, snapping the chains that bind us to mortals, offer it as a sacrifice to heaven! So reason these simple creatures, inexorable in their logic, and weighed down by untold misery.
CHAPTER IV
THE FUGITIVES
The suffering of a people nourishes the spirit of rebellion, enabling it to come to birth and to survive. There are some religious sects based exclusively upon popular discontent. The biegouny, or Fugitives, did nothing but flee from one district to another. They wandered throughout Russia with no thought of home or shelter. Those who joined the sect destroyed their passports, which were considered a work of Satan, and adopted a belief in the Satanic origin of the State, the Church and the Law. They repudiated the institution of marriage, the payment of taxes,