Some of the sectarians will take part in public discussions, either in the open air or in the churches, but most of them content themselves with smiling mockingly at the a.s.sertions of the "anti-Christian faith"
(i.e. the orthodox official religion). With the new regime conditions may undergo a radical change, but in former times religious doubts, when too openly manifested by the followers of the "new truths," were punished by imprisonment or deportation.
Sometimes the zeal of the missionaries carried them too far, for, not content with reporting the culprits to the ecclesiastical authorities, they would denounce them publicly in their writings. The venerable Father a.r.s.enii, author of fifteen pamphlets against the _molokanes_, delivered up to justice in this way sufficient individuals to fill a large prison; and another orthodox missionary crowned his propaganda by printing false accusations against those who refused to accept the truth as taught by him.
In a centre like Pokourle, which represented in miniature the general unrest of the national soul, there were to be found among the cla.s.sified sects more than a dozen small churches, each having its own worshippers and its own martyrs. An illiterate peasant, Theodore Kotkoff, formed what was called the "fair-spoken sect," consisting of a hundred and fifty members who did him honour because he invented a new sort of "Holy Communion" with a special kind of gingerbread. Another, Chadaroff, nicknamed "Money-bags," bought a forest and built a house wherein dwelt fifteen aged "holy men," who attracted the whole neighbourhood. Many men in the prime of life followed the example of the aged ones, and retired to live in the forest, while women went in even greater numbers and for longer periods. Husbands grew uneasy, and bitter disputes took place, in which one side upheld the moral superiority of the holy men, while the other went so far as to forbid the women to go and confess to them. One peasant claimed to be inspired by the "Holy Ghost," and promenaded the village, summer and winter, in a long blouse without boots or trousers, riding astride a great stick on which he had hung a bell and a flag, and announcing publicly the reign of Anti-Christ. In addition the village was visited by orthodox missionaries, but, as the Reverend Father Schalkinsky navely confesses, "the inhabitants fled them like the plague." They interviewed, however, the so-called chiefs of the new religions, who listened to them with gravity and made some pretence of being convinced by the purveyors of official truth.
CHAPTER X
THE DOUCHOBORTZI
The religious ferment of South Russia was due to some special causes, its provinces having served since the seventeenth century as lands of exile for revolutionaries of all kinds, religious, political and social. Dangerous criminals were also sent there, and a population of this nature naturally received with open arms all who preached rebellion against established principles and doctrines.
About the year 1750, a Prussian non-commissioned officer, expatriated on account of his revolutionary ideas, appeared in the neighbourhood of Kharkov. He taught the equality of man and the uselessness of public authority, and was the real founder of the _douchobortzi_, who believed in direct communion with the divinity by aid of the spirit which dwells in all men. The sparks scattered by this unknown vagabond flared up some time later into a conflagration which swept away artisans, peasants and priests, and embraced whole towns and villages.
The beliefs of the sect were that the material world is merely a prison for our souls, and that our pa.s.sions carry in themselves the germs of our punishments. Nothing is more to be decried than the desire for worldly honour and glory. Did not Our Lord Himself say that He was not of this world? Emperors and kings reign only over the wicked and sinful, for honest men, like the _douchobortzi_, have nothing to do with their laws or their authority. War is contrary to the will of G.o.d. Christ having declared that we are all brothers and sisters, the words "father" and "mother" are illogical, and opposed to His teachings. There is only one Father, the Father in Heaven, and children should call their parents by their Christian names.
Except for these leading tenets, their doctrine was variable, and they not only gave rise to about a hundred other sects, but were themselves in a continual state of evolution and change. At one time it was their custom to put to death all children who were diseased in mind or body.
As G.o.d dwells in us, they said, we cannot condemn Him to inhabit a body that is diseased. One leader of the sect believed himself to be the judge of the universe, and terrorised his co-religionists. Another ordered all who betrayed the doctrines of the sect to be buried alive, and legal proceedings which were taken against him and lasted several years showed him to be responsible for twenty-one "religious murders."
CHAPTER XI
THE MOLOKANES
A sect of considerable importance, that of the _molokanes_, owed its origin to the _douchobortzi_. It was founded by a sincere and ardent man named Ouklene, about the end of the eighteenth century. _Moloko_ means milk; hence the name of the sect, whose adherents drank nothing else.
Improving upon the principles of liberty professed by the _douchobortzi_, the _molokanes_ taught that "where the Holy Ghost is, there is liberty"; and as they believed the Holy Ghost to be in themselves they consequently needed neither laws nor government. Had not Christ said that His true followers were not of this world? Down, then, with all law and all authority! The Apostle Paul states that all are equal, men and women, servants and masters; therefore, the Tsar being a man like other men, it is unnecessary to obey him.
The Tsar has ten fingers and makes money; why then should not the _molokanes_ make it, who also have ten fingers? (This was the reply given by some of them when brought up for trial on a charge of manufacturing false coinage.) War is a crime, for the bearing of arms has been forbidden. (It is on record that soldiers belonging to the sect threw away their arms in face of the enemy in the Crimean War.) One should always shelter fugitives, in accordance with St. Matthew xxv. 35. Deserters or criminals--who knows why they flee? Laws are often unjust, tribunals give verdicts to suit the wishes of the authorities, and the authorities are iniquitous. Besides, the culprits may repent, and then the crime is wiped out.
The _molokanes_ have always been led by clever and eloquent men.
Uplifted by a sense of the constant presence of the Holy Ghost, they would fall into ecstatic trances, fully convinced of their own divinity and desiring only to be transported to Heaven.
Of this type was the peasant Kryloff, a popular agitator who inflamed the whole of South Russia at the beginning of the nineteenth century.
Intoxicated by the success of his oratory, he grew to believe in his own mission of Saviour, and undertook a pilgrimage to St. Petersburg in order to be made a priest of the "spiritual Christians." Poor visionary! He was flogged to death.
Another _molokane_ leader was one Andreeff, who long preached the coming of the prophet Elijah. One fine day, excited by the eloquence of his own discourses, he set forth with his followers to conquer the "promised land," a rich and fertile district in the neighbourhood of Mount Ararat, but accomplished nothing save a few wounds gained in altercations with the inhabitants. On returning to his own country, he was deported to Siberia for having hidden some dangerous criminals from justice.
As the number of _molokanes_ increased, they decided to emigrate _en ma.s.se_ to the Caucasus. Their kind actions and enthusiastic songs attracted crowds of the poor and sick, as well as many who were troubled by religious doubts. At their head marched Terentii Bezobrazoff, believed by his followers to be the prophet Elijah, who announced that when his mission was accomplished he would ascend to Heaven to rejoin G.o.d, his Father, Who had sent him. But alas, faith does not always work miracles! The day being fixed beforehand, about two thousand believers a.s.sembled to witness the ascension of their Elijah. By the prophet"s instructions, the crowd knelt down and prayed while Elijah waved his arms frantically. Finally, with haggard mien, he flung himself down the hillside, and fell to the ground. The disillusioned spectators seized him and delivered him up to justice.
He spent many years in prison, but in the end confessed his errors and was pardoned.
Many other Elijahs wished to be transported to heaven, but all met with the same fate as Bezobrazoff. These misfortunes, however, did not weaken the religious ardour of the _molokanes_. A regular series of "false Christs," as the Russians called them, tormented the imaginations of the southern peasantry. Some believed themselves to be Elijah, some the angel Gabriel; while others considered themselves new saviours of the world.
One of these latter made his debut in the role of Saviour about 1840, and after having drained the peasants of Simbirsk and Saratov of money, fled to Bessarabia with his funds and his disciples. Later he returned, accompanied by twelve feminine "angels," and with them was deported to Siberia.
But the popular mind is not discouraged by such small matters. Side by side with the impostors there existed men of true faith, simple and devout dreamers. Taking advantage of freedom to expound the Gospel, they profited by it for use and abuse, and it seemed to be a race as to who should be the first to start a new creed.
Even as the _douchobortzi_ had given birth to the _molokanes_, so were the latter in turn the parents of the _stoundists_.
CHAPTER XII
THE STOUNDISTS
This sect believed that man could attain to perfection of life and health only by avoiding the fatigue of penance and fastings; and that all men should equally enjoy the gifts of Nature, Jesus Christ having suffered for all. Land and capital should belong to the community, and should be equally divided, all men being brothers, and sons of the same G.o.d. Wealth being thus equalised, it was useless to try to ama.s.s it.
Trade was similarly condemned, and a system of exchange of goods advocated. The _stoundists_ did not attend church, and avoided public-houses, "those sources of disease and misery." The government made every effort to crush them, but the more they were persecuted, the more they flourished. The seers and mystics among them were considered particularly dangerous, and were frequently flogged and imprisoned--in fact, the sect as a whole was held by the Russian administration, to be one of the most dangerous in existence. It originated in the year 1862, and from then onwards its history was one of continuous martyrdom.
Like the _molokanes_, the _stoundists_ refused to reverence the ikons, the sacraments, or the hierarchy of the orthodox church, and considered the Holy Scriptures to be simply a moral treatise. They abominated war, referring to it as "murder _en ma.s.se_," and never entered a court of law, avoiding all quarrels and arguments, and holding it to be the most degrading of actions for a man to raise his hand against his fellow. All their members learnt to read and write, in order to be able to study the Scriptures. They recognised no power or authority save that of G.o.d, refused to take oaths, and protested against the public laws on every possible occasion. Their doctrine was really a mixture of the _molokane_ teachings and of Communism as practised by the German colonists, led by Gutter, who settled in Russia about the end of the eighteenth century and were banished to New Russia in 1818.
Strengthened by persecution and smacking of the soil, it was no wonder that _stoundism_ became the religion _par excellence_ of the Russian _moujik_, a.s.suming in time proportions that were truly disquieting to the authorities.
CHAPTER XIII
THE MERCHANTS OF PARADISE
Side by side with these flourishing sects whose followers could be numbered by millions, there existed other communities, founded upon nave and child-like superst.i.tions, strange fruits of the tree of faith. The members of one of these believed that it was only necessary to climb upon the roofs in order to take flight to heaven. The deceptions practised on them by charlatans, the relentless persecution of the government, even the loss of reason, all counted for nothing if only they might enjoy some few moments of supreme felicity and live in harmony with the divine! To experience such ecstasy they despoiled themselves of their worldly goods, and gave away their money to impostors in exchange for pardon for their sins.
The famous sect called the "Merchants of Paradise" was founded by a peasant, Athanasius Konovaloff. Together with his son Andrew, he preached at Osikovka, from 1885 to 1892, the absolution of sins in return for offerings "in kind." There was need for haste, he declared.
Time was flying, and there were but few vacant places left in Paradise.
These places were of two kinds--those of the first cla.s.s, at ten roubles each, which enabled the purchaser to repose upon a celestial sofa; and those of the second cla.s.s, at five roubles, whose occupiers had to spend eternity seated upon footstools. The credulous peasants actually deprived themselves of food in order to procure their places.
In 1887, a man who was much respected in the village sold his crops, and went to buy himself one of the first-cla.s.s places. His son heard of it, and was in despair over this lavish expenditure of ten roubles.
Why, he demanded, could not his father be content with a second-cla.s.s place, like so many of their neighbours?
The dispute was brought into the courts, and the old man loudly lamented the criminal indifference of his son.
"In my poor old age," he cried, "after having worked so hard, am I to be condemned to sit for ever on a footstool for the sake of five roubles?"
Then, addressing his offspring--"And you, my son, are you not ashamed so to disregard the future life of your parent, who maintained you throughout your childhood? It is a great sin with which you are burdening your soul."
Places in Paradise were promised not only to the living, but also to those who had omitted to secure them before departing on their eternal journey. The relatives would apply to the prophet, who fixed the price according to the fortune left by the deceased.
A curious ceremonial always accompanied the payment of money to Konovaloff. It was first placed upon the ground; Konovaloff would lift it with his teeth and lay it on the table; and it was finally put in his pocket by his son, Andrew. He was also a.s.sisted in his operations by two old women.
CHAPTER XIV