第110章 CHAPTER XVII(1)

AMONG THE HERETICS

The Molokanye--My Method of Investigation--Alexandrof-Hai--An Unexpected Theological Discussion--Doctrines and Ecclesiastical Organisation of the Molokanye--Moral Supervision and Mutual Assistance--History of the Sect--A False Prophet--Utilitarian Christianity--Classification of the Fantastic Sects--The "Khlysti"--

Policy of the Government towards Sectarianism--Two Kinds of Heresy--Probable Future of the Heretical Sects--Political Disaffection.

Whilst travelling on the Steppe I heard a great deal about a peculiar religious sect called the Molokanye, and I felt interested in them because their religious belief, whatever it was, seemed to have a beneficial influence on their material welfare. Of the same race and placed in the same conditions as the Orthodox peasantry around them, they were undoubtedly better housed, better clad, more punctual in the payment of their taxes, and, in a word, more prosperous. All my informants agreed in describing them as quiet, decent, sober people; but regarding their religious doctrines the evidence was vague and contradictory. Some described them as Protestants or Lutherans, whilst others believed them to be the last remnants of a curious heretical sect which existed in the early Christian Church.

Desirous of obtaining clear notions on the subject, I determined to investigate the matter for myself. At first I found this to be no easy task. In the villages through which I passed I found numerous members of the sect, but they all showed a decided repugnance to speak about their religious beliefs. Long accustomed to extortion and persecution at the hands of the Administration, and suspecting me to be a secret agent of the Government, they carefully avoided speaking on any subject beyond the state of the weather and the prospects of the harvest, and replied to my questions on other topics as if they had been standing before a Grand Inquisitor.

A few unsuccessful attempts convinced me that it would be impossible to extract from them their religious beliefs by direct questioning. I adopted, therefore, a different system of tactics.

From meagre replies already received I had discovered that their doctrine had at least a superficial resemblance to Presbyterianism, and from former experience I was aware that the curiosity of intelligent Russian peasants is easily excited by descriptions of foreign countries. On these two facts I based my plan of campaign.

When I found a Molokan, or some one whom I suspected to be such, I

talked for some time about the weather and the crops, as if I had no ulterior object in view. Having fully discussed this matter, I

led the conversation gradually from the weather and crops in Russia to the weather and crops in Scotland, and then passed slowly from Scotch agriculture to the Scotch Presbyterian Church. On nearly every occasion this policy succeeded. When the peasant heard that there was a country where the people interpreted the Scriptures for themselves, had no bishops, and considered the veneration of Icons as idolatry, he invariably listened with profound attention; and when he learned further that in that wonderful country the parishes annually sent deputies to an assembly in which all matters pertaining to the Church were freely and publicly discussed, he almost always gave free expression to his astonishment, and I had to answer a whole volley of questions. "Where is that country?"

"Is it to the east, or the west?" "Is it very far away?" "If our Presbyter could only hear all that!"

This last expression was precisely what I wanted, because it gave me an opportunity of making the acquaintance of the Presbyter, or pastor, without seeming to desire it; and I knew that a conversation with that personage, who is always an uneducated peasant like the others, but is generally more intelligent and better acquainted with religious doctrine, would certainly be of use to me. On more than one occasion I spent a great part of the night with a Presbyter, and thereby learned much concerning the religious beliefs and practices of the sect. After these interviews I was sure to be treated with confidence and respect by all the Molokanye in the village, and recommended to the brethren of the faith in the neighbouring villages through which I intended to pass. Several of the more intelligent peasants with whom I

spoke advised me strongly to visit Alexandrof-Hai, a village situated on the borders of the Kirghiz Steppe. "We are dark [i.e., ignorant] people here," they were wont to say, "and do not know anything, but in Alexandrof-Hai you will find those who know the faith, and they will discuss with you." This prediction was fulfilled in a somewhat unexpected way.