This gradual conversion of the Finnish tribes, effected without any intellectual revolution in the minds of the converts, had very important temporal consequences. Community of faith led to intermarriage, and intermarriage led rapidly to the blending of the two races.
If we compare a Finnish village in any stage of Russification with a Tartar village, of which the inhabitants are Mahometans, we cannot fail to be struck by the contrast. In the latter, though there may be many Russians, there is no blending of the two races. Between them religion has raised an impassable barrier. There are many villages in the eastern and north-eastern provinces of European Russia which have been for generations half Tartar and half Russian, and the amalgamation of the two nationalities has not yet begun. Near the one end stands the Christian church, and near the other stands the little metchet, or Mahometan house of prayer. The whole village forms one Commune, with one Village Assembly and one Village Elder; but, socially, it is composed of two distinct communities, each possessing its peculiar customs and peculiar mode of life. The Tartar may learn Russian, but he does not on that account become Russianised.
It must not, however, be supposed that the two races are imbued with fanatical hatred towards each other. On the contrary, they live in perfect good-fellowship, elect as Village Elder sometimes a Russian and sometimes a Tartar, and discuss the Communal affairs in the Village Assembly without reference to religious matters. I know one village where the good-fellowship went even a step farther: the Christians determined to repair their church, and the Mahometans helped them to transport wood for the purpose! All this tends to show that under a tolerably good Government, which does not favour one race at the expense of the other, Mahometan Tartars and Christian Slavs can live peaceably together.
The absence of fanaticism and of that proselytising zeal which is one of the most prolific sources of religious hatred, is to be explained by the peculiar religious conceptions of these peasants. In their minds religion and nationality are so closely allied as to be almost identical. The Russian is, as it were, by nature a Christian, and the Tartar a Mahometan; and it never occurs to any one in these villages to disturb the appointed order of nature. On this subject I had once an interesting conversation with a Russian peasant who had been for some time living among Tartars. In reply to my question as to what kind of people the Tartars were, he replied laconically, "Nitchevo"—that is to say, "nothing in particular"; and on being pressed for a more definite expression of opinion, he admitted that they were very good people indeed.
"And what kind of faith have they?" I continued.
"A good enough faith," was the prompt reply.
"Is it better than the faith of the Molokanye?" The Molokanye are Russian sectarians—closely resembling Scotch Presbyterians—of whom I shall have more to say in the sequel.
"Of course it is better than the Molokan faith."
"Indeed!" I exclaimed, endeavouring to conceal my astonishment at this strange judgment. "Are the Molokanye, then, very bad people?"
"Not at all. The Molokanye are good and honest."