“Moscow is supplied with water by an aqueduct which reaches to about three versts from the city. It is there forced by a steam-engine into a basin at the top of a lofty tower in Garden Street, where pipes carry it to the various reservoirs in different directions for the supply of the houses. Over every spring in Russia, preserved for the use of man, is placed the picture of a saint, who is supposed to have the special charge of the water. Over this reservoir there is one of particular sanctity, but I am not acquainted with his name. This tower, which is called the Sukhareva Bashnia, is the most lofty in the city, and a view is to be obtained from it still more interesting than that from Ivan Veleki, because one sees, not only the surrounding city, but the wonderful Kremlin itself. At the top of the tower the Russian eagle, made of silver, expands its wings over a silver basin, and from this silver basin radiate fifty pipes, each an inch in diameter, which carry fifty streams for the supply of the inhabitants.
“One of the most curious ceremonies of which we heard in the Greek Church is that of cursing the heretics. First, there is a grand mass, and much singing and lighting of tapers, and then the chief priest, who has always a powerful, deep voice, pronounces an awful curse on the false Demetrius, Mazeppa, and several other noted worthies, long departed from all terrestrial influence. Many people, and heretics of all descriptions, are also cursed, and then the choir chants forth in melodious tones the words anàfema, anàfema, repeated sometimes by all the congregation with most startling effect. The Russians are, however, more given to blessing than to cursing. The priests, at the same time, consider themselves entitled to payment for their blessings. No true believer is content unless all his possessions are especially blessed: his house, his cattle, his horses, flocks; the fruits growing in his garden; his corn-fields, his children; the well which supplies him with water; indeed, all he possesses. He believes that nothing he undertakes will prosper unless the priest has first blessed the implements he uses, and his religious instructor takes no pains to undeceive him. One of the most curious ceremonies is that of blessing the waters. It is performed three times in the year; once in spring, once in midsummer, and once on the ice in winter. The latter is the most curious. The nearest large piece of water is selected—either a river, a lake, or a pond. On the ice a large arbour, composed of birch trees, is formed to represent a church, with a gallery in the form of an amphitheatre. In the centre a square hole is broken, so that the water can be reached. From the neighbouring church a procession of priests approaches with pictures, and crosses, and flags, and tapers, and with loud chanting enters the arbour. Here a service is performed, and as soon as it is over they march forth again with very picturesque effect, and the cross is dipped several times in the water. By this ceremony it is believed the water is especially blessed, and made wholesome for man, beast, bird, and fish. No sooner has it been performed than the multitude who have been surrounding the spot rush eagerly forward with bottles, jugs, pots, and pans, and fill their vessels, and also drink as much as they can. Not only is the water itself blessed, but all the streams, and wells, and fountains in the neighbourhood are equally benefited. It is curious to see the way in which the people dabble in the water, throw it over their persons, though it freezes as it falls, and drink of it till they can drink no more; all this being done in the belief that the water is holy, and that they will be especially benefited thereby. The ceremony in summer is very similar, only the arbours are formed on the banks of the river or lake, and people manage to drink still more abundantly, with fewer ill effects. A still more interesting festival is that of blessing the fruit, which takes place on the 6th of August. It is held in the country, in front of one of the principal churches or convents. People of all classes, rich and poor, high and low, assemble from all quarters, far and near, in vehicles of every description. In front of the church are long rows of fruit-sellers’ booths to supply those who have brought no fruit with them. High Mass is then performed in the church, and as soon as it is concluded the priests come forth with bowls of holy water, with which they march up and down among the lines of people, drawn up in all directions, with fruits in their hands, sprinkling the consecrated liquid on either side as they go. As soon as this has been done, the people set to work and eat greedily of the various fruits which have been sprinkled, which they have not before ventured to touch, under the belief that till then they are unwholesome. In the more northern districts the fruit is very often far from ripe, but yet they eat away, under the belief that it can do them no harm. They will even give small infants in arms large green apples to suck, fancying that they cannot hurt them, poor little things. As, however, I have seen nursemaids in England equally foolish, I will not blame the ignorant Russian peasant. Cousin Giles says that the same sort of ceremonies are performed in Roman Catholic countries, where horses and cattle are blessed in due form by a plentiful sprinkling of holy water. It would all appear very ridiculous to us, were it not sadly blasphemous. To a stranger, one of the most curious ceremonies in the Greek Church is that of baptism. The infant, soon after it is born, is brought by its godfathers and godmothers to the church—neither of its parents being present. The priest first asks if it will renounce the devil and all his works; the sponsors answer for it, that it will. The priest thereon commands the devil, who is supposed to have hitherto had possession of it, to take his departure. The order is believed to be instantly obeyed, and the priest consequently spits over his shoulder at the devil, who is beating a hasty retreat. His example is followed by all present, who spit with unfeigned satisfaction at the discomfited Evil One. The whole party then walk in procession three times round the font. At its conclusion the priest consecrates the water by putting it into a metal cross, and then immerses in it the infant three times, pronouncing at the end its baptismal name. As a visible sign that the child is now a Christian, the priest suspends round its neck, by a black string, a small metal cross, which it ever afterwards wears as an amulet. I remember well hearing of such crosses being found on the slain at the Alma and other battle-fields in the Crimea, but did not at the time know their signification. Next the child is dressed, and carried once more round the font with a procession of burning tapers, which, symbolising the Holy Spirit, signify that the child has now received that Spirit within it, of which it was before destitute. Lastly, the infant’s eyes, ears, mouth, hands, and feet are anointed with holy oil, and pieces of hair are cut from its head, and rolled up with wax into a ball, and thrown into the font. No Russian has more than one Christian name. This custom arises from the belief that every name has its representative among the angels in heaven, who have the especial charge of all persons bearing that name; in return, it is expected that the prayers of mortals should especially be addressed to their guardian angels. Only one name is given, because it is said that a person can have only one guardian angel; if he had two, it might be doubtful which was to watch over him, and to which he should address his prayers. Cousin Giles observes that, when once people depart from the simple truths of Christianity, it is impossible to say what absurdities they may believe, or of what follies they may be guilty. As the people become enlightened, the priests of a false faith are compelled to refine their system; at present, in Russia, nothing is too gross for the credulity of the people to swallow.
“We attended mass the other day at the Uspensky Sabor (the Cathedral of the Resurrection). It was a very gorgeous ceremony, although, as it lasted three hours, it was very fatiguing; but we determined to stand it out, and afterwards never to go to another. I can only attempt to give an outline of the ceremonies. The church being crowded with people, a priest came through one of the side doors of the screen, and in a stentorian voice, with hand uplifted, announced that service was beginning. Some ceremony then took place behind the screen. Soon afterwards another priest entered, with two attendants, bearing over his head a huge Bible with a richly ornamented cover. It was allowed just to touch his forehead. Being placed on a desk in front of the chief door in the screen, another priest in a very irreverential and hurried manner read some chapters from it, the choir constantly repeating the words, ‘Gospodi poluomini,’ (the Lord have mercy on us). The effect of these words, in a rich chant, soft, full, and swelling, is very beautiful. They continually occur throughout the service. We could see the high priest all the time through the open work of the chief door moving about before the altar. At length a fine psalm was sung, the chief door was thrown open, the high altar and its splendid decorations were displayed, and from the side doors issued forth the whole troop of officiating priests bearing the bread and wine for the sacrament, preceded by one man with a lighted taper, and the high priest coming in the rear with a silver chalice; the procession is closed by a priest with a salver on his head. Again they all entered the sanctuary, the bread and wine were placed on the altar, and the priest kneeling, what is called transubstantiation is supposed to take place. While this act is performing, all Turks, heretics, and infidels are commanded to leave the church. Numerous prayers are then offered up for the Emperor, the Imperial family, and for a variety of objects. The most impressive part is when the high priest prays for a blessing on the bread and wine, and shakes the bread into the chalice. Afterwards those who intend to partake of the sacrament are invited to come forward, and the bread and wine together are administered in a small silver spoon, the communicants holding their hands on their breasts, and kneeling three times. We were very much struck with the little the congregation had to do with the service. They had no book, they did not join in the singing, and they could scarcely have understood what the priest said who read from the Bible. Their only business seemed to be to cross themselves and to bow, touching the ground with their foreheads, during the whole three hours the affair lasted. Still the churches fill, and the people fancy, I suppose, that they derive some benefit from what takes place. The music is certainly very fine; it is all vocal; there are no instruments, and no organ; and as women are not allowed to sing in churches, boys are trained to perform their parts.
“‘Altogether,’ Cousin Giles says, ‘there is very little difference in the main features between the ceremonies of the Greek and Romish Churches. Both are intended to attract the senses, to please the vulgar, and to deceive the credulous, and neither can have any effect in changing the heart.’
“But it is time that I should bring my long letter to a conclusion. Much of the above information was given me by a German gentleman speaking English whom we met at Chollet’s table-d’hôte. I have before said that we like the Russians; I mean the peasantry. When I spoke of the existence of thieves in Saint Petersburg or Moscow, I do not suppose that there are more thieves in Saint Petersburg or Moscow than in any other of the capitals of Europe. Many of the peasants are fine-looking men, though generally, from bad feeding, they have not the stamina of Englishmen. Of one thing I am certain, that if one Spaniard can lick two Portuguese, and one Englishman can lick all three, one Englishman can lick three Russians with a big boy to help them. Still I hope that we shall not have to go to war with them again. Poor fellows! The Russian soldiers had not a grain of spite or ill-feeling against us. They were driven on to the attack, and worked up by all sorts of falsehoods, and a plentiful administration of vodka, to commit the atrocities of which some of them were guilty.
“We are preparing to leave Moscow. Cousin Giles and Harry have gone to get the tiresome passport business arranged with Mr Allwick, and as I have sprained my ankle, I remained to write to you. We shall be very sorry to part with our interpreter; he has contributed very much to the pleasure of our visit to this city. Through his means we have seen and understood much more than we could otherwise possibly have done about the place and the people. We have no satisfactory news about poor Saveleffs affairs. The Count has promised to allow him to remain among his people as long as he wishes, and to protect him to the utmost of his power; but he owns that that power is likely to extend a very little way. He says that he will spare no expense, if bribery is likely to effect the object. He thinks, however, that if the true state of the case could be laid before the Emperor, the poor fellow’s cause might be gained, but the difficulty is to let the Emperor know the truth. We cannot help fancying that we saw poor Saveleffs old father and mother among the exiles starting for Siberia. Poor fellow! It is very sad. He does not despair, and yet he has very little hope of happiness in this world. Even now, if the police find him out, he will not be allowed to remain very long in quiet.
“To-morrow we are off by the railway for Saint Petersburg.
“Your affectionate son—
“Fred Markham.”