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CHAPTER LVII.
A CONSERVATIVE REVOLUTION

In the great conflict between monks and parish priests, the ignorant classes side with the monks, the educated classes with the parish priests.

The Black Clergy, having no wives and children, stand apart from the world, and hold a doctrine hostile to the family spirit. Their rivals – though they have faults, from which the clergy in countries more advanced are free – are educated and social beings; and taking them man for man through all their grades, it is impossible to deny that the parish priests are vastly superior to the monks.

Yet the White Clergy occupied (until 1869) a place in every way inferior to the Black. They were an isolated caste; they held no certain rank; they could not rise in the Church; they exercised no power in her councils. Once a priest, a man was a priest forever. A monk might live to be Rector, Archimandrite, Bishop, and Metropolite. Not so a married priest; the round of whose duty was confined to his parish work – to christening infants, to confessing women, to marrying lovers, to reading prayers for the dead, to saying mass, to collecting fees, and quarrelling with the peasants about his tithe. A monk directed his education; a monk appointed him to his cure of souls; a monk inspected his labor, and loaded him with either praise or blame. A body of monks could drive him from his parish church; throw him into prison; utterly destroy the prospects of his life.

Great changes have been made in the present year; changes of deeper moment to the nation than any thing effected in the Church since the reforms of Peter the Great.

This work of reform was started by the Emperor throwing open the clerical service to all the world, and putting an end to that customary succession of father and son as popes. Down to this year, the clergy has been a class apart, a sacred body, a Levitical order – in brief, a caste. Russia had her priestly families, like the Tartars and the Jews; and all the sons of a pope were bound to enter into the Church. This Oriental usage has been broken through. The clergy has been freed from a galling yoke, and the service has been opened to every one who may acquire the learning and enjoy the call. Young men, who would otherwise have been forced to take orders, will now be able to live by trade; the crowd of clerical idlers will melt away; and many a poor student with brains will be drawn into the spiritual ranks. This great reform is being carried forward less by edicts which would fret the consciences of ignorant men than by the application of general rules. To wit: a question has arisen whether, under this open system, the old rule of "once a priest, always a priest," holds good. It is a serious question, not for individuals only, but for the clerical society; and the monks have been moving heaven and earth to have their rule of "once a priest, always a priest" confirmed. But they have failed. No rule has been laid down in words, but a precedent has been laid down in fact.

Father Goumilef, a parish priest in the town of Riazan, applies for leave to give up his frock and re-enter the world. Count Tolstoi, Minister of Education, and the Emperor's personal representative in the Holy Governing Synod, persuades that body to support Goumilef's prayer. On the 12th of November (Oct. 31, O.S.) – a red-letter day henceforth in the Russian calendar – the Emperor signs his release; allowing Goumilef to return from the clerical to the secular life. All his rights as a citizen are restored, and he is free to enter the public service in any province of the empire, save only that of Riazan, in which he has served the altar as a parish priest.

Connected with the abolition of caste came the new laws regulating the standing of a parish priest's children – laws conceived in a most gracious spirit. All sons of a parish priest are in future to rank as nobles; sons of a deacon are to be accounted gentlemen; sons of readers are to rank as burghers.

In his task of raising the parish clergy to a higher level, the reforming Emperor has found a tower of strength in Innocent, the noticeable man who occupies, in Troitsa, the Archimandrite's chair, in Moscow, the Metropolite's throne.

Innocent passed his early years as a married priest in Siberia – doing, in the wild countries around the shores of Lake Baikal, genuine missionary work. A noble wife went with him to and fro; heaven blessed him with children; and the father learned how to speak with effect to sire and son. Thousands of converts blessed the devoted pair. At length the woman fainted by the way, and Innocent was left to mourn her loss; but not alone; their children remained to be his pride and stay.

When the Holy Governing Synod raised the missionary region of Irkutsk into a bishop's see, the crozier was forced upon Innocent by events. Already known as the Apostle of Siberia, the synod could do little more than note the fact, and give him official rank. Of course, a mitre implied a cowl and gown; but Innocent, though his wife was dead, refused to become a monk. In stronger words than he was wont to use, he urged that the exclusion of married popes from high office in the priesthood was a custom, not a canon, of his Church. To every call from the monks he answered that every man should be called to labor in the vineyard of the Lord according to his gifts. He yielded for the sake of peace; but though he took the vows, he held to his views on clerical celibacy, and the White Clergy had now a bishop to whom they could look up as a worthy champion of their cause.

On the death of Philaret, two years ago, this friend of the White Clergy was chosen by the Emperor to take his seat; so that now the actual Archimandrite of Troitsa, and Metropolite of Moscow, though he wears the cowl, is looked upon in Church society as a supporter of the married priests.

By happy chance, a first step had been taken towards one great reform by Philaret, in raising to the chair of Rector of the Ecclesiastical Academy of Moscow a priest who was not a monk.

Forty miles to the north of Moscow rises a table-land, on the edge of which is built a convent dedicated to the Holy Trinity, called in Russian, Troitsa. This convent is said to be the richest in the world; not only in sacred dust and miraculous images, but in cups and coffers, in wands and crosses, in lamps and crowns. The shrine of St. Sergie, wrought in the purest silver, weighs a thousand pounds; and in the same cathedral with St. Sergie's shrine there is a relievo of the Last Supper, in which all the figures, save that of Judas, are of finest gold. But these costly gauds are not the things which draw pilgrims to the Troitsa. They come to kneel before that Talking Madonna which, once upon a time, held speech with Serapion, a holy monk. They crowd round that portrait of St. Nicolas, which was struck by a shot from a Polish siege-gun, in the year of tribulation, when the Poles had made themselves masters of Moscow and the surrounding plains. They come still more to kiss the forehead of St. Sergie, the self-denying monk, who founded the convent, and blessed the banner of Dimitri, before that prince set forth on his campaign against the Tartar hordes on the Don. St. Sergie is the defense of his country, and his grave in the convent has never been polluted by the footprint of a foe. Often as Moscow fell, the Troitsa remained inviolate ground. The Tartars never reached it. Twice, if not more, the Poles advanced against it; once with a mighty power, and the will to reduce it, cost them what lives it might. They lay before it sixteen months, and had to retire from before the walls at last. The French under Napoleon wished to seize it, and a body of troops was sent to the attack; but the saintly presence which had driven off the Poles was too much for the French. The troops returned, and the virgin convent stood.

These miracles of defense have given a vast celebrity to the saint, who has come to be thought not only holy himself, but a cause of holiness in others. On the way from Moscow to Troitsa stands the hamlet of Hotkoff, in which lies the dust of Sergie's father and mother; over whose tombs a church and convent have been built. Every pilgrim on the road to Troitsa stops at this convent and adores their bones. "Have you been to Troitsa before?" we heard a pilgrim ask his fellow, as they trudged along the road. "Yes, thanks be to God." "Has Sergie given you what you came to seek?" "Well, no, not all." "Then you neglected to stop at Hotkoff and adore his parents; he was angry with you." "Perhaps; God knows. It may be so. Next time I will go to Hotkoff. Overlook my sin!" A railway has been made from Moscow to Troitsa, and the lazy herd of pilgrims go by train. The better sort still march along the dirty road, and count their beads in front of the wooden chapels and many rich crosses, as of old. St. Sergie has gained in wealth, and lost in credit, by the convenience offered to pilgrims in the railway line.

In the centre of this fortress and sanctuary the monks erected an academy, in which priests were to be trained for their future work. A young man lives in it under Troitsa rule, and leaves it with the Troitsa brand. The rector is a man of rank in the church, equal to the Master of Trinity among ourselves. Until the day when Philaret brought Father Gorski into office, his post had always been filled by an Archimandrite. Now Father Gorski was a learned man, a good writer, and a great authority on points of church antiquity and ceremonial. Great in reputation, he was also advanced in years. Some objected to him on the ground that he was not a monk; but his fame as a learned man, his noticeable piety, and his nearness with the Metropolite, carried him through. Even the monks forgave him when they found that he lived, like themselves, a secluded and cloistered life.

They hardly saw how much they were giving up in that early fight; for this man of monk-like habit had not taken vows; and in one of the strongholds of their power they were placing the education of their clergy in charge of a parish priest!

A second step in the line of march has been taken in the nomination of a married pope to the post of Rector of the Ecclesiastical Academy of St. Petersburg. Father Yanycheff is this new rector; and Father Yanycheff's wife is still alive. This call of a married man to such a chair has fired the Church with hope and fear – the White Clergy looking on it with surprise and joy, the Black Clergy with amazement and despair.

Dr. Yanycheff – in whose person the fight is raging between these benedicts and celibates – is a young priest, who was educated in the academy, until he took his degree of doctor, on which he was placed in the chair of theology at the University of St. Petersburg. In that chair he became popular; his lectures being eloquent, his manners easy, and his opinions liberal. Some of the sleepy old prelates took alarm. Yanycheff, they said, was exciting his pupils; he was telling them to read and think; and the sleepy old prelates could see no good in such exercises of the brain. Reading and thinking lead men into doubt, and doubt is the plague by which souls are lost. They moved the Holy Governing Synod to interfere, and on the synod interfering, the professor resigned his chair. Resolved on keeping his conscience free, he married, and accepted the office of pope in a city on the Rhine. His intellectual worth was widely known; and when, in process of time, a teacher was required for the young Princess Dagmar, a man skillful in languages and arts, as well as learned and liberal, Dr. Yanycheff, was chosen for the task of preparing the imperial bride. The way in which he discharged his delicate office brought him into favor with the great; and on his return to his own country with the princess, Count Tolstoi got him appointed rector of the academy – a position of highest trust in the Church, since it gives him a leading influence in the education of future popes.

The monks are all aghast; the Holy Governing Synod protests; and even the Metropolite refuses to recognize this act. But Count Tolstoi is firm, and the synod knows but too well how the enemy stands at court. Yanycheff, on his side, has been prudent; and the wonder caused by his nomination is sensibly dying down. Meantime, people are getting used to the idea of a man with wife and child conducting the education of their future parish priests.

Once launched on a career of clerical reform, the court has moved with regular, if with cautious strides. All men can see that the first work to be done is to be done in the schoolroom and the college; for in Russia, as elsewhere, the teachers make the taught; and as the rectors train the priests, ideas prevalent in the rectorial chairs will come in a few years to be the paramount views of the Church.

A law has recently been passed by the Council of State, and promulgated by the Emperor, which deals the hardest blow yet suffered by the monks; a law taking away the right of nominating rectors of seminaries and academies from the archbishops, and vesting it in a board of teachers and professors; subject only to approval – which may soon become a thing of course – by the higher spiritual powers. This law is opposed by all the convents and their chiefs; even Innocent, though friendly to the married clergy, stands, on this point, with his class.

A first election under this new law has just occurred in Moscow. When the law was published, Prof. Nicodemus, holding the chair of Rector in the Ecclesiastical Seminary of Moscow, sent in his resignation, on the ground that his position was become that of a rector on sufferance. Every one felt that by resigning his chair he was doing a noble thing; and if it had been possible for a monk to get a majority of votes in an open board, Nicodemus would, on that account, have been the popular choice. But no man wearing a cowl and gown had any chance. The contest lay between two married priests: Father Blagorazumof, a teacher in the seminary, and Father Smirnof, editor of the Orthodox Review. Innocent took some part against Father Smirnof, whose writings he did not like; and Father Blagorazumof was elected to the vacant chair.

What has been done in Moscow will probably be done in other cities; so that in twenty years from the present time the education of youths for the ministry will have fallen entirely into the hands of married men.

The same principle of election has been applied to the appointment of rural deans. These officers were formerly named by the bishop, according to his sole will and pleasure. Now, by imperial order, they are elected by deputies from the parish priests.

CHAPTER LVIII.
SECRET POLICE

The new principle of referring things to a popular vote is coming into play on every side; nowhere in a form more striking than in the courts of law. Some twenty years ago the administration of justice was the darkest blot on Russian life.

What the Emperor had to meet and put away, on this side of his government, was a colossal evil.

In a country over which the prince has to rule as well as reign, a good many men must have a share in the exercise of irresponsible and imperial power – more perhaps than would have to divide the beneficent authority of a constitutional king. A prince has only two eyes, two ears, and two hands. The circle which he can see, and hear, and reach, is drawn closely round his person, and in all that he would do beyond that line he must act through an intelligence other than his own; and for the blunders of this second self he has to bear the blame.

The parties who exercise this power in the imperial name are the secret police and the provincial governors, general and local.

The secret police have an authority which knows no bounds, save that of the Emperor's direct command. They have a province of their own, apart from, and above, all other provinces in the state. Their chief, Count Shouvalof, is the first functionary of the empire, the only man who has a right of audience by day and night. In Eastern nations rank is measured in no small degree by a person's right of access to the sovereign. Now, the right of audience in the winter palace is governed by the clearest rules. Ordinary ministers of the crown – home office, education, finance – can only see the Emperor once a week. Greater ministers – war and foreign affairs – can see him once a day, but only at certain stated hours. A minister of police can walk into his cabinet any hour of the day, into his bedroom any hour of the night.

Not many years ago the power of this minister was equal to his rank at court; in home affairs he was supreme; and many a poor ruler found himself at once his tool and dupe. Much of this power has now been lodged in courts of law, over which the police have no control; but over and beyond the law, a vast reserve is left with the police, who can still revise a sentence, and, as an "administrative measure," send a man into exile who has been acquitted by the courts.

While I was staying at Archangel, an actor and actress were brought from St. Petersburg in a tarantass, set down in the grass-grown square, near the poet's pedestal, and told to shift for themselves, though they were on no account to quit the town without the governor's pass. No one could tell what they had done. Their lips were closed; the newspapers were silent; but a thousand tongues were busy with their tale; and the likelier story seemed to be, that they had been playing a part in some drama of actual life. Clandestine marriages are not so rare in Russia as they are in England and the United States. Young princes love to run away with dancers, singers, and their like. Now these exiles in the North country were said to have been concerned in a runaway match, by which the pride of a powerful family had been stung; and since it was impossible to punish the offending parties, these poor artists had been whisked off their tinsel thrones in order to appease a parent's wounded pride. The man and woman were not man and wife; but care for such loss of fame as a pretty woman might undergo by riding in a tarantass, day and night, twelve hundred versts, through a wild country, with a man who was not her spouse, seems never to have troubled the director of police. Stage heroines have no character in official eyes. There they were, in the North; and there they would have to stay, until the real offenders should be able to make their peace, whether they could manage to live in that city of trade, as honest folks should live, or not. Clever in their art, they opened a barn long closed, and the parlors of Archangel were agog with glee. What they performed could hardly be called a play. Two persons make a poor company, and these artists were of no high rank. They just contrived to keep their visitors awake by doing easy tricks in magic, and by acting short scenes from some of the naughtiest pieces in the world. It is to be hoped, on every ground, that the angry gods may be appeased, that the hero and heroine of this comedy may come back to the great city in which their talents are better known.

These actors were sent from the capital on a simple order from the police. They have not been tried; they have not been heard in defense; they have not been told the nature of their crime. An agent drove to their door in a drojki, asked to see So-and-so, and on going up, said, in tones which only the police can use: "Get ready; in three hours we start – for Archangel." Young or aged, male or female, the victim in such a case must snatch up what he can, follow his captor to the street, get into his drojki, and obey in silence the invisible powers. Not a word can be said in bar of his sentence; no court will open its doors to his appeal; no judge can hear his case.

Their case is far from being a rare one. In the same streets of Archangel you meet a lady of middle age, who has been exiled from St. Petersburg on simple suspicion of being concerned in seducing students of the university from their allegiance to the country and the Church.

Following in the wake of other changes, some reforms have been made in the universities; made, on the whole, in a liberal and pacific sense. Nicolas put the students into uniform; hung swords in their belts; and gave them a certain standing in the public eye, as officers of the crown. They were his servants; and as his servants they enjoyed some rights which they dearly prized. They ranked as nobles. They had their own police. They stood apart, as a separate corporation; and, whether they sang through the street or sat in the play-house, they appeared in public as a corporate body, and always in the front. But the reforming Emperor seeks to restore these civilian youths to the habits of civil life. Their swords have been hung up, their uniforms laid aside, their right of singing songs and damning plays in a body put away. All these distinctions are now abolished; and, like other civilians, the students have been placed under the city police and the ordinary courts.

These changes are unpopular with the students, who imagine that their dignity has been lessened by stripping them of uniform and sword; and some of these young men, professing all the while republican and communistic creeds, are clamoring for their class distinctions, and even hankering for the times when they were "servants of the Tsar."

In the month of March (1869) some noisy meetings of these young men took place. The Emperor heard of them, and sent for Trepof, his first master of police – a man of shrewd wit and generous temper, under whom the police have become all but popular. "What do these students want?" his Majesty began. "Two things," replied the master; "bread and state." "Bread?" exclaimed the Emperor. "Yes," said the master; "many of them are poor; with empty bellies, active brains, and saucy tongues."

"What can be done for them, poor fellows?"

"A few purses, sire, would keep them quiet; twenty thousand rubles now, and promise of a yearly grant in aid of poor students." "Let it be so," said the prince.

These rubles were sent at once to the rector and professors to dispense, according to their knowledge of the students' needs; but, unluckily, the rector and professors treated the imperial gift as a bit of personal patronage, and they gave the purses to each others' sons and nephews, lads who could well afford to pay their fees. The students called fresh meetings, talked much nonsense, and drew up an appeal to the people, written in a florid and offensive style.

Treating the Government as an equal power, these madcaps printed what they called an ultimatum of four articles: (1.) they demanded the right of establishing a students' club; (2.) the right of meeting and addressing the Government as a corporate body; (3.) the control of all purses and scholarships given to poor students; (4.) the abolition of university fees. Following these articles came an appeal to the people for support against the minions of the crown!

A party in the state – the enemies of reform – were said to have raised a fund for the purpose of corrupting these young men; and this party were suspected of employing the agency of clever women in carrying out their plans. It was not easy to detect these female plotters at their work, for the revolution they were trying to bring about was made with smiles and banter over cups of tea; but ladies were arrested in several streets, and the lady to be seen in Archangel was one of these victims – exiled on "suspicion" of having been concerned in printing the appeal.

When she came into exile every one was amazed; she seemed so weak and broken; she showed so little spirit; and when people talked with her they found she had none of the talents necessary for intrigue. The comedy of government by "suspicion" stood confessed. Here was a prince, the idol of his country, armed in his mail of proof, surrounded by a million bayonets, not to speak of artillery, cavalry, and ships; and there was a frail creature, fifty years old, with neither beauty, followers, nor fortune to promote her views: in such a foe, what could the Emperor be supposed to fear?

A young writer of some talent in St. Petersburg, one Dimitri Pisareff, was bathing in the sea near his summer-house, and, getting beyond his depth, was drowned. The young man was a politician, and, having caused much scandal by his writings, he had passed some years in the fortress of St. Peter and St. Paul. Freed by the Emperor, he resumed his pen. After his death, Pavlenkoff, a bookseller in the city, who admired his talents, and thought he had served his country, opened a subscription among his readers for the purpose of erecting a stone above the young author's grave. The secret police took notice of the fact, and as Dimitri Pisareff was one of the names in their black list, they understood this effort to do him honor as a public censure of their zeal. Pavlenkoff was arrested in his shop, put into a cart, and, with neither charge nor hearing, driven to the province of Viatka, twelve hundred versts from home. That poor bookseller still remains in exile.

A more curious case is that of Gierst, a young novelist of mark, who began, in the year 1868, to publish in a monthly magazine, called "Russian Notes" ("Otetchestvenniva Zapiski"), a romance which he called "Old and Young Russia." The opening chapters showed that his tale was likely to be clever; bold in thought and brilliant in style. Gierst took the part of Young Russia against Old Russia, and his chapters were devoured by youths in all the colleges and schools. Every one began to talk of the story, and to discuss the questions raised by it – men and things in the past, in contrast with the hopes and talents of the present reign. The police took part with the elders; and when the novelist who made the stir could not be answered with argument, they silenced him by a midnight call. An officer came to his lodgings with the usual order to depart at once. Away sped the horses, he knew not whither – driving on night and day, until they arrived at Totma, one of the smaller towns in the province of Vologda, nine hundred versts from St. Petersburg. There he was tossed out of his cart, and told to remain until fresh orders came from the minister of police.

None of Gierst's friends, at first, knew where he was. His rooms in St. Petersburg were empty; he had gone away; and the only trace which he had left behind was the tale of a domestic, who had seen him carried off. No one dared to ask about him. Reference to him in the journals was forbidden; and the public only learned from the non-appearance of his story in the "Notes" that the police had somehow interfered with the free exercise of his pen. The letters which he wrote to the papers were laid aside as being too dangerous for the public eye; and it was only by a ruse that he conveyed to his readers the knowledge of his whereabouts.

Gierst sent to the editor of "Notes" a letter of apology for the interruption of his tale. He merely said it would not be carried farther for the present; and the police raised no objection to the publication of this letter in the "Notes." They overlooked the date which the letter bore; and the one word "Totma" told the public all.

The world enjoyed a laugh at the police; and the irritated officials tried to vent their rage on the young wit who had proved that they were fools. Gierst remains an exile at Totma, and the public still awaits the story from his hands. But a thousand novels, rich in art and red in spirit, could not have touched the public conscience like the haunting memory of this unfinished tale.