As if by magic, everyone has lighted his or her taper, and looks anxiously towards the altar-screen, where preparations are being made by the priests to go to Joseph of Arimathea's garden, as the disciples and women did of old to visit the tomb where Christ was buried. This they do by forming a procession with the crucifix, bannerettes, etc., each carrying a lighted candle in his hand. There is a rush among the worshippers to join the procession. They walk thrice round the church, searching diligently by the aid of their candles for "Christ," and not finding Him, they go to bring the disciples word that He is risen from the dead.
When the procession enters the threshold of the church, the royal gates are thrown back, suddenly displaying a marvellously beautiful stained glass window, and all eyes behold an enchanting representation of the Saviour in the act of rising from the cold grave.
The priests with the choristers, as they enter the church, proclaim in joyful tones, "Christos vozkress" ("Christ is risen"), the response being "Voestenno vozkress" ("Truly He is risen"). It is really a jubilant song of praise they sing—the finely trained voices of the choir and priests, joined with those of the worshippers, making it most impressive. Every face in the vast crowd bears the joyous expression of gladness, for to these men and women a really dead Christ has risen, and is now invisibly in their midst. Relatives and friends kiss each other and shake hands, and the salutation, "Christos vozkress," with the refrain, "Voestenno vozkress," is heard on every side. The officiating priest begins the usual early morning service (celebrated on ordinary Sundays at 5 A. M.), which continues until nearly three o'clock, when the churches are closed for the day.
Immediately after midnight a salute of one hundred and one guns is given from the fortress to greet the sacred morn. The whole city is stirred as the loud peal of cannon reverberates, proclaiming to the faithful that Christ is indeed risen from the dead. Some few worshippers remain in church until the early service is over, but the majority retire to their homes to tender the greetings of the day.
Then families and friends assemble at the domestic board that groans under a load of the good things of this life, according to their circumstances, and to make reparation to their stomachs for the privation they have endured during the seven weeks of Lent. And full compensation their stomachs get, as the feast is a literal gorge of meat and drink. Ham is on the table of prince and peasant alike, and it is first partaken of. The table of the rich is spread with all gastronomical luxuries, vodka and wines, cold roast beef, eggs, etc. These dainties remain on the table for several days; indeed a free table is kept, and all who call to congratulate are expected to partake of the hospitality. Not to do so is regarded in the light of an insult.
On Easter Sunday only gentlemen pay visits of congratulation; ladies remain at home for that day to receive and entertain visitors. Presents are dispensed to domestic and other servants. A good drink is as indispensable to the feast among the peasant class as a good feed, and they neither deny themselves the one nor the other, their potations lasting for several days.
To the Western mind the continual kissing and giving of eggs on the streets appear strangely out of keeping with the solemnity of the hour. To see a couple of bearded men hugging and kissing each other and each other's wives on the public streets, with the salutation, "Christos vozkress," is indeed peculiar. But use and wont justify this, and it would be a breach of courtesy to withhold the lips and cheeks, and would be regarded as indicating indifference to the great feast of the Church. Present-giving, although on somewhat similar lines to our Christmas greetings, is a much heavier tax on a Russian household than Christmas gifts are with us. In the ordinary house in St. Petersburg, the master, on gaining his breakfast-room, is saluted by his domestic servant with "Prazdnik (holiday), Christos vozkress," which involves a new dress for the female, or a money equivalent. Then the dvorniks, or house-porters, resplendent in clean white aprons, make their appearance, giving the usual salutation, and one or two roubles must be given. They have scarcely vanished when a couple of chimney-sweepers put in an appearance, necessitating another appeal to the purse; postmen follow, and in their rear come the juvenile representatives of your butcher, greengrocer, etc., all bent upon testing your liberality. You go to church and the doorkeeper gravely says, "Christos vozkress," while he of the cloak-room echoes the sentiment to the impoverishment of one's exchequer. But this seeming mendicancy is not confined to these classes, for even the reverend fathers and brethren walk in the same footsteps unblushingly. Either on foot or by carriage they call upon the well-to-do of their church, give the usual salutation, "Christos vozkress," and the kiss, partake of the general hospitality, and get their gratuity or "Na Chai," as it is called, and retire. They are scarcely gone when the "Staroste," or elders, put in an appearance, followed by the "Pyefche," or choristers, all of whom share in the bounty and hospitality of those on whom they call. The priests, of course, come in for the largest share, and, generally speaking, they know the value of the adage, "First come first served."
At mid-day of Easter Sunday a salute is fired from the fortress, and carnival begins again. It is a repetition of the same amusements as in carnival before Lent, and continues until the following Sunday evening.
[RUSSIAN TEA AND TEA-HOUSES]
H. SUTHERLAND EDWARDS