"Perhaps it will be best to have him come," he reflected. "Yes, it must be so. After having had him educated, after having given him the opportunity of becoming what he now is, it would be folly not to employ him to my own advantage. I shall write for him to-morrow."

"I shall see," he said, at length.

FOOTNOTES:

[Footnote 16: Foulke.]

CHAPTER XXIV.

A DANIEL COME TO JUDGMENT.

A week later Mikail arrived in Kief. He appeared to be about thirty years of age, was tall of stature, well built and st.u.r.dy. His complexion was dark, his features oriental, his face oval, framed by a coal black flowing beard, which gave him an appearance at once imposing and attractive. His large black eyes shone with the l.u.s.tre of intelligence.

A deep and melancholy calm seemed fixed in their commanding gaze. His quiet countenance and stately form, his black clerical garments, his sedate step and thoughtful mien added to the impressive effect of his appearance. His beauty, however, was marred by two serious defects. The lower half of his right ear had been torn away and his left arm was stiff at the elbow and almost useless.

We find him in earnest conversation with Governor Drentell and a few of the counsellors of his court.

"It is to be deplored," said the Governor, "that there seem to be no efficient means of quelling the popular discontent. Arrest and exile do not have the desired effect. Our prisons are filled to overflowing and there is scarcely a day that does not send its quota of criminals to Siberia. Here, in the southern part of Russia, the state of affairs is particularly threatening. It is becoming alarming."

"Your excellency," remarked Mikail, in a deep, musical voice, "the object of exile is, or ought to be, corrective rather than vindictive.

But, in my opinion, it exasperates the community and increases the discontent."

"But," objected one of the counsellors, "to allow discontented persons to remain unmolested will make them dangerous to the State."

"Undoubtedly," replied Mikail, "unless we remove the cause of their discontent."

"Remove the cause?" interrupted Drentell, surprised. "To remove the cause would mean to grant them liberty of action, to grant them a const.i.tutional government, to acquiesce in the thousand reforms they demand."

"Let us not disguise from ourselves the fact that the people are ent.i.tled to all they ask," said Mikail, quietly; "that the inhabitants of other countries enjoy these rights and more, too, and that they only ask for what is the prerogative of every human being--liberty and happiness. But," continued he, emphasizing the little word; "while other nations may prosper under such a rule, Russia would not. Her people are not ready to enjoy the rights they demand. They would look into the full glare of the mid-day sun before having accustomed their eyes to candle-light. When I spoke of removing the cause, I did not mean to abolish the cause of their discontent, but to obviate the necessity of sending people into exile."

The a.s.sembly, which had at first been appalled by the priest's unpatriotic sentiments, now breathed more freely.

"How would you accomplish your purpose?" asked the Governor.

"By directing the attention of the ma.s.ses to something which will for the time divert their minds from their present projects."

"It has been tried," replied the Governor. "We have begun quarrels with all the countries surrounding us without accomplishing our object."

"Naturally enough. A war with Turkey or with Bulgaria is of very little interest to those living far from the scene of conflict. Beyond taking a few soldiers out of the country such quarrels are productive of no good.

There must be some strong excitement in which every one can take a part and feel a personal interest, and then Nihilism will decline."

"What do you propose?" asked the Governor, whose curiosity was now thoroughly aroused.

"Nothing new," answered the priest, deliberately. "I have already had the honor of suggesting it to his excellency, the Minister of War, who graciously commended it. _We must attack the Jews_. They have enjoyed immunity long enough. For over twenty years they have lived in security, feeding upon the fat of the land, engaging in trades that are unlawful and ama.s.sing wealth which rightfully belongs to the faithful of the Holy Catholic Church." And Mikail crossed himself devoutly.

The Governor and his counsellors looked at each other, significantly.

The priest continued: "The Jews have entered every branch of trade and, worse still, have acquired lands. This is clearly against the laws of the Empire which forbid a Hebrew's owning land. They have crowded into our cities to the exclusion of our own people. Kief now contains over twenty thousand Jews, whereas I am confident that the ancient laws limit the population to less than one-half that number. They have systematically robbed and plundered the gentiles and by their wiles defrauded the poorer cla.s.ses. They control the trade in intoxicants and the vast quant.i.ties drunk by the _moujiks_ pa.s.s through the hands of the Jews. Their wives are arrayed in satins and laces and wear the most elaborate jewelry, while our lower cla.s.ses suffer poverty and misery. Is it right, gentlemen, that the Jews should have such advantages over the faithful? Something must be done to check their dangerous progress."

"Your reverence evidently bears the race no great love," suggested one of the counsellors.

"I have cause to hate them," answered Mikail, with darkening brow and heaving bosom.

"You are right, Mikail," answered the Governor, eagerly; "they are a despicable, blood-thirsty race."

"But how will a crusade against the Hebrews relieve the troubled condition of Russia?" inquired another of the gentlemen.

"It will divert the attention of the ma.s.ses from their present sinister projects. Once let them taste the blood of the Jews, give pillage and carnage unrestrained license, and they will forget their chimerical schemes, and, paradoxical as it may seem, domestic order will be re-established."

"You are right," said Drentell, rising. "It is eminently proper that the Government should give its attention to the Jews and their relations with the rest of Russia's inhabitants. I do not believe, however, that this agitation can be brought about in a month or even in a year.

Unfortunately, too many of our peasants live upon terms of friendship with them, absolutely blind to the fact that they are being preyed upon.

We must open the eyes of these poor victims. We must point out to them that the Jew saves money and ama.s.ses wealth, while they toil in penury; that Jews fill our schools and colleges, while our people remain ignorant; that the Jew, base, deceitful, and avaricious, fattens on their misery."

"The _moujiks_ once aroused," resumed the priest, "and the race struggle begun, the Czar may sleep in peace."

"Will his majesty approve our plans?" inquired one of the counsellors.

"There will be no interference from St. Petersburg," answered the priest. "I have already prepared the Minister of War for such a course and he is thoroughly in accord with us. We have but to notify him of our intentions, and he will order a similar movement in all parts of the Empire simultaneously."

This course being decided on, the Council broke up, the Jews little dreaming of the sword that hung suspended over their heads.

CHAPTER XXV.

MIKAIL THE PRIEST.

In Russia, the ecclesiastical administration is entirely in the hands of the monks belonging to the "Black Clergy," in contradistinction to the village priests, called "White Clergy." A black priest must be brought up in one of the five hundred rigorous monastic establishments of the Empire. The order is under the supervision of bishops, of whom there are a great number. The black priest looks upon the parish priest as a sort of ecclesiastical half-caste, who should obey blindly, sharing all the onerous duties but none of the honors of the calling.

The history of monastic life in Russia does not differ materially from that in Western Europe. The early monks were mostly ascetics, living in colonies in a simple and primitive manner, subsisting on alms and charity. Their only aims in life were the glorification of G.o.d and to live as Christ commanded, in poverty, humility and self-denial. With the flight of time, this comfortless existence gave way to more luxurious customs. Money, lands and serfs were given to these simple monasteries, which gradually grew into a mighty power in the land, engaging in commerce, exercising jurisdiction over large domains, and moulding the religious sentiment of the Church and State. During this century, however, they grew less powerful. Secularization of church lands and the liberation of the serfs reduced many of them to poverty.

The monks, nevertheless, hold a position in the church vastly superior to that of the village priest, or _batushka_, as he is called. These _batushkas_ belong to a hereditary caste, the members of which have been priests for generations. They are subject to the rulings of the district bishop; their livings, their distinctive names, even their wives--for they are allowed to marry--are provided for them by their religious superior. Their condition is not enviable. They are for the most part poor and ignorant, with no higher ambition than to perform the rites and ceremonies prescribed by their church. The parishioners are satisfied with very little, and the _batushkas_ have but little to give. They preach but rarely, and only after having submitted the sermon to the provincial _consistorium_. The moral influence they exercise over the people is necessarily small.

It was to the "Black Clergy" that Mikail belonged. As far back as he could remember, his home had been in a monastery and his daily a.s.sociates austere monks. He was taught that the Catholic faith is the only path to salvation. In so far, his education was similar to that of his brother priests, but while the Jew Jesus inculcated love of all men, Mikail was taught to hate the Jews. No occasion was permitted to pa.s.s, no opportunity neglected to instil the subtle poison into his young mind. The monks would point to his torn ear and palsied arm, and so vividly portray the tortures he had suffered, that Mikail clenched his little fists, his face became flushed and his bosom heaved at the recital of his wrongs. They took delight in repeating the tale, that they might witness his childish outbursts of pa.s.sion and fury. This treatment had its desired effect; the boy developed into a rabid Jew-hater.

As a child, Mikail was but a servant in the monastery, ill-treated and ill-fed. The only joyful episodes of this period of his existence were the occasional visits to the Count and Countess Drentell, at Lubny, to whom he believed himself distantly related. They received him with every appearance of cordiality, made inquiries about his progress, allowed him to revel in the companionship of Loris for a day or two, and finally sent him back to his dreary prison.

As he grew up, his treatment at the hands of the Poltava monks improved.

The Superior, Alexei, discovered a keen intellect in this reserved and sullen lad. It was astonishing with what avidity he read the limited number of books which the convent bookcase contained. His desire for learning appeared insatiable, and the few kopecks which he earned in showing strangers through the chapel and running errands for the monks, were invariably spent at the book shops for some bit of precious literature. By the time he was eighteen he had mastered all the learning that Alexei could impart, and the superior was by no means an illiterate or ignorant man. Mikail read Latin and German fluently, developed a talent for theology, and his shrewd arguments won the admiration of his fellow-priests.

"He has a brilliant mind," said Alexei to himself one day. "Who knows, he may yet become a bishop."

The Russian Catholic Church occupies a unique position as compared with the churches of Southern and Western Europe. She is now, as she was centuries ago, apparently oblivious of the world's advancement and impenetrable to new ideas. Her ancient traditions are still cherished.