THE DIVINE MEN
The origin of this sect seems to be lost in the mists of the past.
Some connect it with the teachings of Vishnu, some with mysterious practices of antiquity; but the "divine men" were certainly children of the Slavonic soil.
Those who seek for resemblances may find certain a.n.a.logies between these adepts of "virginal virginity," or of "the great garden of the Tsar"--for both these names were applied to them--and the _adamites_ or _aryanists_; for eager minds seeking supreme salvation are apt to meet upon the great road that leads to deliverance.
The rather sarcastic name of _chlysty_ (or flagellants, by which they were also known) indicates one of the methods used by them in their desire to please the Lord.
A life-and-death struggle, lasting for some centuries, took place between Russian orthodoxy and this sect whose socialistic ideas threatened to overthrow the aristocratic dogmas of the official church.
The real founder of the sect was a man named Philipoff, who lived about the middle of the seventeenth century. According to him, Jesus Christ was only one of many Christs who have come to the succour of humanity during the course of ages. The divine spirit incarnates in men of high morality, so that Christs appear and disappear, living with and among us from time to time.
The chlysty, therefore, might always have one or more Christs among them; but all were not of equal standing. Some were great and some small!
Philipoff was convinced that he was the great Christ, having the right to choose the twelve Apostles and the Holy Mother. By degrees he came to think himself G.o.d the Father, and adopted a "divine son" in the person of a peasant named Sousloff, who succeeded him as leader of the sect after his death.
Another "Christ," named Loupkin, who bestowed the t.i.tle of "Holy Virgin" upon his wife, Akoumina, gave a great impetus to the growth of the sect. His followers proclaimed him their spiritual Tsar, and received him everywhere with imposing ceremonies. He allowed his feet and hands to be kissed and obeisances to be made to the "Virgin." As a result of his propaganda many prominent members of the orthodox church were won over.
On the death of Akoumina, the role of Holy Virgin was taken by the Canoness Anastasia, of the convent of Ivanoff, and as time went on many of the aristocracy of Moscow and other parts came to swell the ranks of the believers in the "living Christs."
Philipoff"s doctrines differed to some extent from those of Loupkin.
Branches of his church were to be found in most of the Russian provinces, and as time went on these emanc.i.p.ated themselves and became independent, and many new "Christs" made their appearance. In 1903, nearly every Russian province was said to be seriously affected by the doctrines of the "divine men."
Apart from the secondary articles of faith which differentiated the churches, their main principles may be epitomised as follows:--
There are seven heavens, and the seventh is the Paradise of the "divine men." There dwell the Holy Trinity, the Mother of Jesus, the Archangels, and various Christs who have visited our planet. It is not a question of material bodies, but of spiritual principles. G.o.d incarnates in good men whenever He feels it to be necessary, and those who are chosen for this divine honour become Christs. The Christ of the Gospels died like all the rest. His body is interred at Jerusalem, and his resurrection only meant the deliverance of his spirit. His miracles were merely symbolical. Lazarus was a sinner; Christ cured him and made him a good man; hence the legend of the raising from the dead. The Gospels contain the teachings of the Christ of that epoch, but the Christs of our time receive other teachings appropriate to the needs of the present day.
The orthodox religion of Russia is a material religion, lacking the Spirit, whose presence is only to be found in the creed of the "divine men." In order that their truth shall triumph, these latter may belong nominally to the official religion. They may even attend its churches, but must leave their souls on the threshold. A "divine man" must guard his soul from the "infidels," the "wicked," the "voracious wolves"--thus were the orthodox believers designated. The human soul was created before the body. (A "divine mother," questioned as to her age in a court of law, declared that though her body was only seventy years old, her soul had lived through nearly as many centuries.) Metempsychosis was one of their beliefs. Souls change their habitations, and work upwards to supreme perfection. That of a Christ on earth becomes an angel after death; that of an imperfect man requires repeated incarnations. The body is the source of evil, and the soul the source of good. The body, therefore, with all its instincts and desires, must be dominated by the soul. "Divine men"
must abstain from meat and alcoholic drinks, and also from marriage in the material sense. By a singular misapprehension of the idea of dominating the body, they looked upon marriage as a spiritual inst.i.tution, believing that the soul of a man who had lived with his wife in any but a fraternal relationship would enter that of a pig after his death, and that children coming into the world through marriage were the joy of Satan. But love between men and women should exist outside the bonds of marriage, the sins of the flesh being then redeemed by the virtues of the spirit. Adultery was thus tolerated, and even held in high honour, by many branches of the sect, who believed that the vulgar relations between the s.e.xes were thus spiritually purified, and that men and women who loved under these conditions were like the doves and turtle-doves favoured by heaven.
They avoided having children, and abortion was not only tolerated but encouraged.
Rasputin, who borrowed largely from the doctrines of the "divine men,"
made great use of this strange idea of "spiritual love" in bringing about the triumph of debauchery in the highest ranks of Russian society.
The multiplicity of "Christs" caused some regrettable misunderstandings, and at times actual duels took place. The difficulty was resolved, however, by some of the churches in admirably simple fashion--for, in spite of all, many of these strange people were inspired by the Gospel teachings. The opponents exchanged blows, and he who longest continued to offer his cheek to the other was considered to have proved himself a superior Christ.
The _chlysty_ were divided into sections, each having its angels, its prophets, and its Christ. They met in their "Jerusalem," which was usually a cellar, and their services took place at night, the partic.i.p.ants all wearing white robes. The ceremonies consisted chiefly of graceful movements--first a solo dance, then evolutions in pairs, after which a cross would be formed by a large number of dancers, and finally the "dance of David" took place, in imitation of the Biblical King before the Ark. The dancers then fell exhausted to the ground, their tired bodies no longer opposing the manifestation of their souls, and the prophets and prophetesses gave voice to divine inspirations.
Once a year the "high ceremonial" was held. A tub filled with water was placed in the middle of the room, and lit up by wax candles, and when the surface of the water became ruffled the ecstatic watchers believed G.o.d to be smiling upon them, and intoned in chorus their favourite hymn---
"We dance, we dance, And seek the Christ who is among us."
In some of the churches this ceremony concluded with the celebration of universal love.
On account of its numerous ramifications, the sect presented many divergent aspects. The _teleschi_, following the example of Adam and Eve in Paradise, performed their religious rites in a state of nature; and there were other branches whose various dogmas and practices it would be impossible to describe.
CHAPTER XIX
THE RELIGION OF RASPUTIN
The career of Rasputin provides one of the most disquieting chapters in the history of s.e.xual and religious emotions, and furnishes remarkable proof of the close relationship which exists between these two sides of human life, to all appearances diametrically opposed.
The supposed monk had undoubted hypnotic powers, and through his success in sending people to sleep in his native Siberian village (in the neighbourhood of Tomsk), he earned the reputation of being a "holy man." As they had never heard of either suggestion or hypnotism, the Siberian peasants were all the more impressed by his miracles. Before long he decided to make use of his mysterious power on a larger scale, and departed for St. Petersburg, where the news of his exploits had preceded him. The Tsarina, who suffered from insomnia, sent for him, and--thanks also to certain qualities which it is best not to specify--Rasputin"s fortune was made in a day.
The village of his origin had an undesirable reputation, for its inhabitants were loose-livers, and the scandal of the surrounding countryside. But even in this environment the monk"s family had made themselves conspicuous by their low and unmentionable customs. The young Gregory, known by the diminutive of Gricha, began his exploits at a very tender age, and earned the sobriquet of Rasputin, which means "debauched." He was mixed up in all kinds of dubious affairs--for instance, thefts of horses, the bearing of false witness, and many acts of brigandage. He was even sentenced more than once to be flogged--a penalty of which the local law-courts made generous use in those days.
One of his boon companions, a gardener named Vamava, later became Bishop of Tobolsk through his influence.
But the time came when Gricha thought it well to abandon his small misdoings, and take up a more lucrative trade. He discarded his peasant costume, and adopted a robe similar to that worn by monks.
Grave and serious, declaring that he was ranged "on the side of the Lord," he went about begging importunately, on the pretext of wishing to build a church. In this way he succeeded in ama.s.sing a very considerable sum of money, and subsequently founded a new sect whose bizarre nature surpa.s.sed that of any others that had recently seen the light.
Its chief doctrines were borrowed from the _chlysty_, with some modifications to suit the decadent atmosphere of the Russian Court. It taught that none could be saved without first having repented; and none could repent without first having sinned. Therefore to sin became a duty, and it may be imagined how full of attraction was this "religion of sin" for those who had neither the will nor the desire to practise virtue.
Rasputin began proceedings in his native province. He was a marvellous preacher, and easily attracted many followers, though some of the forms taken by the new religion were indescribable. The believers of both s.e.xes were in the habit of a.s.sembling in an open field, in the midst of which a bonfire was lighted. They would form a chain and dance round the fire, praying for their sins to be forgiven, as they had repented of them. Gradually the fire would die out, and the leader then launched his command--"Now, my children, give yourselves up to sin!"
The sequel may be left untold, but truly the _saturnalia_ of ancient Rome grow dim before the spectacle of the ceremonies established by Rasputin.
His hypnotic practices, combined with the attractions of his "religion," only served to augment his popularity, and, burdened with past glory, he arrived in the capital to win the favour not only of ladies of high degree, but also of many prominent members of the established church.
Father John of Cronstadt, whom he first visited, was deeply impressed when Rasputin revealed to him the extent of his "intimacy with the Lord," and introduced him to the Archbishop Theopha.n.u.s, almost as great a celebrity as himself.
Finding it impossible to establish the Siberian practices openly in St.
Petersburg, Rasputin made great use of hypnotism. The fascination that he wielded over all in his vicinity gave authority to his words, and he devoted himself to exorcising the demons that slept in the bodies of the pretty sinners of high society. In this, scourging played a considerable part, and as all sorts of illnesses and unsatisfied desires were attributed to the "demons," the number of cases treated by the "holy man" was almost incalculable.
Even the prelates whom Rasputin ousted from their positions in some cases still continued to believe in him after his death. The Bishop Hermogen, whom he disgraced at Court, declared, the day after the a.s.sa.s.sination, his conviction that Rasputin possessed "a spark of G.o.dhead" when he first arrived in Petrograd.
CHAPTER XX
THE INSPIRED SEERS
The official clergy, finding it inc.u.mbent on them to defend the articles of the orthodox faith, were themselves frequently swept away by the storm of religious mania. Before the war the fortress of Solovetzk sheltered quite an army of these harmless rebels, who, troubled by the general desire for human perfection, had ended in blasphemy. Especially from the monasteries were they recruited. It seemed as though their souls were violently a.s.saulted by devils, like those of the anchorites of olden days. Monks and nuns alike were equally discontented, equally eager to uproot evil, whether real or imaginary, by seeking out new ways of salvation.
One such was the unfortunate Isral, originally head of the monastery of Selenginsk, later a prisoner at Solovetzk. He preached eloquently and fervently the renunciation of property, and persuaded his mother and sisters to abandon their worldly goods and devote themselves to the service of the Virgin. "To a nunnery!" he cried, with all the conviction of Hamlet driving Ophelia from this world, and they sang psalms with him and went to conceal their misery in a convent. Then, with a staff in his hand, he traversed Russia, and visited many _staretz_, or holy men. They taught him "the beginning and the middle of the end which does not exist," but poor Isral was still conscious of an emptiness in his heart. In the pursuit of truth he retired to a virgin forest on the banks of the river Schoua, near the desert of Krivoziersk, and remained there for years engaged in prayer, until at last, touched by such piety, the Lord gave peace to his soul.
Surrounded by holy books, he practised meditation, and G.o.d manifested His love by sending him visions and dreams which, coming direct from Heaven, promised salvation to himself and to all who should follow him.
In one dream he saw a great temple above the cave where he was praying.
Millions of people sought to enter it, but could not, and shed bitter tears of disappointment. One man alone could approach the altar. It was Isral, the beloved of the Lord. He went straight through the great doors, and all the rest followed him.
The holy man then decided that he must act as guide to his fellows who, like himself, were possessed by the fever for eternal salvation. He knew how to distinguish between dreams sent by heaven, and those emanating from the infernal regions.
It was a great day for the new religion which was to be born in the desert of Krivoziersk when the Father Joseph came to join Isral, the tale of whose glory by this time resounded throughout the whole neighbourhood. They remained on their knees for whole weeks at a time, praying together. Isral painted sacred pictures, and Joseph carved spoons, for the glory of the Lord. An inexplicable emotion filled their souls; they trembled before the Eternal, fasted, and shed scalding tears; then, overcome by fatigue, fell fainting to the ground.
Isral beheld the heavens descending upon earth. They had no dread of wild beasts, and, disregarding the need for food or sleep, they thus dwelt far from the haunts of men, in the light of Eternity.
One day Isral rose abruptly in an access of religious frenzy, climbed a hill, saluted the East three times, and returned radiant to his companion.