hold firmly and unwaveringly the Christian faith and its dogmas"*—of which latter, we may add, they had not the slightest knowledge. The childlike faith in the magical efficacy of stamped paper here displayed was not justified. The so-called "baptised Tartars" are at the present time as far from being Christians as they were in the sixteenth century. They cannot openly profess Mahometanism, because men who have been once formally admitted into the National Church cannot leave it without exposing themselves to the severe pains and penalties of the criminal code, but they strongly object to be Christianised.
* "Ukaz Kazanskoi dukhovnoi Konsistorii." Anno 1778.
On this subject I have found a remarkable admission in a semiofficial article, published as recently as 1872.* "It is a fact worthy of attention," says the writer, "that a long series of evident apostasies coincides with the beginning of measures to confirm the converts in the Christian faith. There must be, therefore, some collateral cause producing those cases of apostasy precisely at the moment when the contrary might be expected." There is a delightful naivete in this way of stating the fact. The mysterious cause vaguely indicated is not difficult to find. So long as the Government demanded merely that the supposed converts should be inscribed as Christians in the official registers, there was no official apostasy; but as soon as active measures began to be taken "to confirm the converts," a spirit of hostility and fanaticism appeared among the Mussulman population, and made those who were inscribed as Christians resist the propaganda.
* "Zhurnal Ministerstva Narodnago Prosveshtcheniya." June,
1872.
It may safely be said that Christians are impervious to Islam, and genuine Mussulmans impervious to Christianity; but between the two there are certain tribes, or fractions of tribes, which present a promising field for missionary enterprise. In this field the Tartars show much more zeal than the Russians, and possess certain advantages over their rivals. The tribes of Northeastern Russia learn Tartar much more easily than Russian, and their geographical position and modes of life bring them in contact with Russians much less than with Tartars. The consequence is that whole villages of Tcheremiss and Votiaks, officially inscribed as belonging to the Greek Orthodox Church, have openly declared themselves Mahometans; and some of the more remarkable conversions have been commemorated by popular songs, which are sung by young and old. Against this propaganda the Orthodox ecclesiastical authorities do little or nothing. Though the criminal code contains severe enactments against those who fall away from the Orthodox Church, and still more against those who produce apostasy,* the enactments are rarely put in force. Both clergy and laity in the Russian Church are, as a rule, very tolerant where no political questions are involved. The parish priest pays attention to apostasy only when it diminishes his annual revenues, and this can be easily avoided by the apostate's paying a small yearly sum. If this precaution be taken, whole villages may be converted to Islam without the higher ecclesiastical authorities knowing anything of the matter.
* A person convicted of converting a Christian to Islamism
is sentenced, according to the criminal code (§184), to the
loss of all civil rights, and to imprisonment with hard
labour for a term varying from eight to ten years.
Whether the barrier that separates Christians and Mussulmans in Russia, as elsewhere, will ever be broken down by education, I do not know; but I may remark that hitherto the spread of education among the Tartars has tended rather to imbue them with fanaticism. If we remember that theological education always produces intolerance, and that Tartar education is almost exclusively theological, we shall not be surprised to find that a Tartar's religious fanaticism is generally in direct proportion to the amount of his intellectual culture. The unlettered Tartar, unspoiled by learning falsely so called, and knowing merely enough of his religion to perform the customary ordinances prescribed by the Prophet, is peaceable, kindly, and hospitable towards all men; but the learned Tartar, who has been taught that the Christian is a kiafir (infidel) and a mushrik (polytheist), odious in the sight of Allah, and already condemned to eternal punishment, is as intolerant and fanatical as the most bigoted Roman Catholic or Calvinist. Such fanatics are occasionally to be met with in the eastern provinces, but they are few in number, and have little influence on the masses. From my own experience I can testify that during the whole course of my wanderings I have nowhere received more kindness and hospitality than among the uneducated Mussulman Bashkirs. Even here, however, Islam opposes a strong barrier to Russification.
Though no such barrier existed among the pagan Finnish tribes, the work of Russification among them is still, as I have already indicated, far from complete. Not only whole villages, but even many entire districts, are still very little affected by Russian influence. This is to be explained partly by geographical conditions. In regions which have a poor soil, and are intersected by no navigable river, there are few or no Russian settlers, and consequently the Finns have there preserved intact their language and customs; whilst in those districts which present more inducements to colonisation, the Russian population is more numerous, and the Finns less conservative. It must, however, be admitted that geographical conditions do not completely explain the facts. The various tribes, even when placed in the same conditions, are not equally susceptible to foreign influence. The Mordva, for instance, are infinitely less conservative than the Tchuvash. This I have often noticed, and my impression has been confirmed by men who have had more opportunities of observation. For the present we must attribute this to some occult ethnological peculiarity, but future investigations may some day supply a more satisfactory explanation. Already I have obtained some facts which appear to throw light on the subject. The Tchuvash have certain customs which seem to indicate that they were formerly, if not avowed Mahometans, at least under the influence of Islam, whilst we have no reason to suppose that the Mordva ever passed through that school.
The absence of religious fanaticism greatly facilitated Russian colonisation in these northern regions, and the essentially peaceful disposition of the Russian peasantry tended in the same direction. The Russian peasant is admirably fitted for the work of peaceful agricultural colonisation. Among uncivilised tribes he is good-natured, long-suffering, conciliatory, capable of bearing extreme hardships, and endowed with a marvellous power of adapting himself to circumstances. The haughty consciousness of personal and national superiority habitually displayed by Englishmen of all ranks when they are brought in contact with races which they look upon as lower in the scale of humanity than themselves, is entirely foreign to his character. He has no desire to rule, and no wish to make the natives hewers of wood and drawers of water. All he desires is a few acres of land which he and his family can cultivate; and so long as he is allowed to enjoy these he is not likely to molest his neighbours. Had the colonists of the Finnish country been men of Anglo-Saxon race, they would in all probability have taken possession of the land and reduced the natives to the condition of agricultural labourers. The Russian colonists have contented themselves with a humbler and less aggressive mode of action; they have settled peaceably among the native population, and are rapidly becoming blended with it. In many districts the so-called Russians have perhaps more Finnish than Slavonic blood in their veins.
But what has all this to do, it may be asked, with the aforementioned Volkerwanderung, or migration of peoples, during the Dark Ages? More than may at first sight appear. Some of the so-called migrations were, I suspect, not at all migrations in the ordinary sense of the term, but rather gradual changes, such as those which have taken place, and are still taking place, in Northern Russia. A thousand years ago what is now known as the province of Yaroslavl was inhabited by Finns, and now it is occupied by men who are commonly regarded as pure Slays. But it would be an utter mistake to suppose that the Finns of this district migrated to those more distant regions where they are now to be found. In reality they formerly occupied, as I have said, the whole of Northern Russia, and in the province of Yaroslavl they have been transformed by Slav infiltration. In Central Europe the Slavs may be said in a certain sense to have retreated, for in former times they occupied the whole of Northern Germany as far as the Elbe. But what does the word "retreat" mean in this case? It means probably that the Slays were gradually Teutonised, and then absorbed by the Teutonic race. Some tribes, it is true, swept over a part of Europe in genuine nomadic fashion, and endeavoured perhaps to expel or exterminate the actual possessors of the soil. This kind of migration may likewise be studied in Russia. But I must leave the subject