the orthodox Russian peasant--of Dissenters, to whom these remarks do not apply, if shall speak later--has no conception. For him the ceremonial part of religion suffices, and he has the most unbounded, childlike confidence in the saving efficacy of the rites which he practises. If he has been baptised in infancy, has regularly observed the fasts, has annually partaken of the Holy Communion, and has just confessed and received extreme unction, he feels death approach with the most perfect tranquillity. He is tormented with no doubts as to the efficacy of faith or works, and has no fears that his past life may possibly have rendered him unfit for eternal felicity. Like a man in a sinking ship who has buckled on his life-preserver, he feels perfectly secure. With no fear for the future and little regret for the present or the past, he awaits calmly the dread summons, and dies with a resignation which a Stoic philosopher might envy.
In the above paragraph I have used the word Icon, and perhaps the reader may not clearly understand the word. Let me explain then, briefly, what an Icon is--a very necessary explanation, for the Icons play an important part in the religious observances of the Russian people.
Icons are pictorial, usually half-length, representations of the Saviour, of the Madonna, or of a saint, executed in archaic Byzantine style, on a yellow or gold ground, and varying in size from a square inch to several square feet. Very often the whole picture, with the exception of the face and hands of the figure, is covered with a metal plaque, embossed so as to represent the form of the figure and the drapery. When this plaque is not used, the crown and costume are often adorned with pearls and other precious stones--sometimes of great price.
In respect of religions significance, Icons are of two kinds:
simple, and miraculous or miracle-working (tchudotvorny). The former are manufactured in enormous quantities--chiefly in the province of Vladimir, where whole villages are employed in this kind of work--and are to be found in every Russian house, from the hut of the peasant to the palace of the Emperor. They are generally placed high up in a corner facing the door, and good orthodox Christians on entering bow in that direction, making at the same time the sign of the cross. Before and after meals the same short ceremony is always performed. On the eve of fete-days a small lamp is kept burning before at least one of the Icons in the house.
The wonder-working Icons are comparatively few in number, and are always carefully preserved in a church or chapel. They are commonly believed to have been "not made with hands," and to have appeared in a miraculous way. A monk, or it may be a common mortal, has a vision, in which he is informed that he may find a miraculous Icon in such a place, and on going to the spot indicated he finds it, sometimes buried, sometimes hanging on a tree. The sacred treasure is then removed to a church, and the news spreads like wildfire through the district. Thousands flock to prostrate themselves before the heaven-sent picture, and some are healed of their diseases--a fact that plainly indicates its miracle-working power. The whole affair is then officially reported to the Most Holy Synod, the highest ecclesiastical authority in Russia, in order that the existence of the miracle-working power may be fully and regularly proved. The official recognition of the fact is by no means a mere matter of form, for the Synod is well aware that wonder-working Icons are always a rich source of revenue to the monasteries where they are kept, and that zealous Superiors are consequently apt in such cases to lean to the side of credulity, rather than that of over-severe criticism. A regular investigation is therefore made, and the formal recognition is not granted till the testimony of the finder is thoroughly examined and the alleged miracles duly authenticated. If the recognition is granted, the Icon is treated with the greatest veneration, and is sure to be visited by pilgrims from far and near.
Some of the most revered Icons--as, for instance, the Kazan Madonna--have annual fete-days instituted in their honour; or, more correctly speaking, the anniversary of their miraculous appearance is observed as a religions holiday. A few of them have an additional title to popular respect and veneration: that of being intimately associated with great events in the national history.
The Vladimir Madonna, for example, once saved Moscow from the Tartars; the Smolensk Madonna accompanied the army in the glorious campaign against Napoleon in 1812; and when in that year it was known in Moscow that the French were advancing on the city, the people wished the Metropolitan to take the Iberian Madonna, which may still be seen near one of the gates of the Kremlin, and to lead them out armed with hatchets against the enemy.
If the Russian priests have done little to advance popular education, they have at least never intentionally opposed it.
