Just such little gatherings as that at Warsaw, and in just such places, to which people came stealthily yet expectantly, were addressed by Barnabas and Paul, by Silas and John Mark. One feels now when listening to a chapter from the Acts of the Apostles, or reading it, as if one had been there and seen and heard. It is only a year since I was once more at Warsaw, and again it was Sunday evening, with the Holy Communion, Confirmation, and other services of the day all over, and just as before the Jewish inquirers came quietly in, in ones and twos and threes, only this time the gathering was larger and the attention keener even than it had been three years before. The same order was followed, the singing of hymns in German, prayer--those present were encouraged to pray in very simple words--the reading of a pa.s.sage from the New Testament, and then its exposition; but though it was the same faithful teaching of the Faith, or preaching CHRIST, there was a difference both in what was said and in the questions asked. It was no longer the Messiah, or the CHRIST fulfilling Messianic psalm or evangelical prophecy, but the living CHRIST of to-day.

It was a sight not soon, if ever, to be forgotten, those keen Jewish faces, such as our LORD Himself looked into daily during His ministry, eager, expectant, hopeful, while questioning again, as in the Synagogue of Capernaum, how it could be possible for Him to be not only Way and Truth, but _Life_; how He could in any comprehensible sense be said to _live_ in His people, and how any one could with any conviction say or sing "And now I live in Him." It made one feel that even there, in far-away and comparatively unknown Russia, that same Spirit is moving upon the waters to whom the _Quarterly Review_ gave its testimony in the October number of 1912, when it stated at the close of a remarkable review of modern German and other critical literature that the net result of modern negative criticism had only been "to make the living CHRIST a greater Reality to-day than He has been since the days of the Apostles." So it was at Warsaw that night. They wanted to understand the CHRIST whom S. Paul not only taught but had _experienced_ ever since his conversion, and which enabled and impelled him to say, "I live, yet not I, but CHRIST liveth in me."

The Jews have had hard experiences in Russia, and the story of their wrongs would take long to tell; but let us hope that now there is no reason for wishing to tell it. We are hoping that in more ways than one Russia is going to "forget those things which are behind, and reach forward to those things which are before," and which are worthy of the aims of a great nation. Few n.o.bler things have been said during the war than General Botha's counsel to his fellow-countrymen when the Beyers and De Wet revolution had come to a fitting end. He reminded them that what had happened was within their own household, and their own affair, and that the only right course was to let by-gones be by-gones, and "cultivate a spirit of tolerance and forbearance and merciful oblivion"

with respect to the errors of the past.

A year ago, if writing upon Russian life of to-day, one could not but have touched upon the hardships of the Jews who have to live "within the pale" in Russia, and have been alternately tolerated and persecuted, even ma.s.sacred within recent years; and one would have had to own that there was something to be said upon the Russian side as well, even if not agreeing with it. But this is now no longer necessary. In Russia as in South Africa we must say, "Let by-gones be by-gones, and let the spirit of tolerance and forbearance and merciful oblivion" blot out the errors of the past for Russian and for Jew. It should be remembered also that the devout Jew is as mystical in his religion as the Russian, who must surely now and then, as he looks toward the seven-branched candlestick within his own sacrarium, or listens to the psalms, be reminded that his devotion has a Jewish source.

A Jewish Confirmation with none but Jews in the congregation is a great experience. Twice I have had it at Wandsbeck, just outside Hamburg, where, under Pastor Dolman of our London Society, the work is entirely for and amongst Jews. At my first visit there were about fourteen candidates, fine young men from many countries, one or two being German and Austrian, and several in uniform. As we entered, the large congregation, without rising, began to sing a German hymn, slowly and softly, and at once the whole atmosphere of the place became deeply devotional. Everything was in German, and though I confirm in German I cannot venture to preach or address in the language; and so in the address Pastor Dolman stood beside me to interpret, and so masterly and rapid was this interpretation that the candidates seemed to be listening to me, rather than to him, from first to last. There was no mistaking the spirit of that congregation, nor the character of the service. Every one was in it, every one deeply interested and attentive, and eager to be spiritually helped. The consciousness of it seemed to embrace every one present in the most convincing way, and again seemed to carry us back to Apostolic days, making one wonder whether amongst those rugged and strong-featured men and women there might not be another Aquila and Priscilla, ready for work if G.o.d should bring it to them; whether amongst those youths there might not be another Timotheus ready to gladden the heart of any one who should see what was in him and take him in hand for G.o.d. "Why shouldn't there be amongst this eager-looking crowd," I found myself thinking, "another Apollos, or even a S. Paul?"

[Ill.u.s.tration: _A Polish Jew._]

I shall always be glad also to have visited Cracow, and taken a service there in what we shall probably soon be speaking of as "the old days before the war." Nowhere, I suppose, in Europe does the Jew walk the streets of a city with the same confidence and a.s.surance as he does in this ancient capital of Poland and burial-place of its kings. The Jews form a very large part of its population, fill the foremost places of commercial importance, and show most unmistakably in every look and gesture how strong, whenever it can find expression, is the Jewish pride of race.

There is a very small Christian community both here and at Lemberg--or Luow as we must call it now--but there are two licensed laymen to deal with Jewish inquirers, and we had a celebration of Holy Communion, and conference together two years ago. I saw then another side of the Russian or Polish Jew, for whether he is in Poland proper or that part of the old kingdom which is called Galicia, or in the western part of Russia--he is not legally allowed anywhere else in the empire--the Jew, of course, is always essentially the same.

It is most important to keep this from slipping out of sight when thinking of them. I was reading a short time ago a most depressing account of life in some Jewish villages in a certain part of Russia, of the dirt and degradation of the people there, their cunning and greed, their hang-dog expression of countenance, and disgusting clothing. Every one is familiar with the stories told of the usurer and the extortioner who suck the blood of their inexperienced and unsuspecting victims, and it is not for me to question their accuracy. We may all admit that Shylock is a type. But still environment plays its part, and it would be difficult to picture any other result from the treatment which has been meted out to Jews in Russia than the degradation which has followed.

A very different picture, however, is given for us by Mr. Rothay Reynolds, in the report of a _Russian_ official, sent out by his government to visit the settlements of Russian Jews in the Argentine Republic. He made a formal report, but it was no dry and formal statement, but a real picture, painted in glowing colours, of the "change wrought in them by the free and open life of the new land," and he described with enthusiasm the rich farms possessed and admirably cultivated by the former children of the _ghetto_. He drew a contrast between the peaky, timorous Jewish boys of the Russian pale and the l.u.s.ty Jewish youngsters astride half-tamed horses on the ranche. And the settlers spoke of Russia as our colonists speak of the old country, as "home." No Jew _in Russia_ dreams of calling himself a Russian, but when he goes and settles in another land far away, and prospers there, then he can speak of Russia as "home."

There are 6,000,000 Jews in the empire, and 250,000 of them rallied to the colours, we are told, at the general mobilization. It may be claimed, therefore, that they have "done their bit." Will this count for nothing after the war? We are a.s.sured by one authority after another that the war only precipitated the proclamation of autonomy for Poland, and gave it wider application and comprehension. We are told, and I for one believe it, that the government have been preparing for some time to give const.i.tutional rule to Finland as well as to Poland, and that the old idea of "Russifaction" is entirely abandoned and set aside. All this is in keeping with what has followed, in some cases swiftly, in others slowly, but in all important matters which concern the well-being of the state, _in some measure or other_, since 1905. This being so we should expect that the Jews will also be admitted before long to equal civil and political rights with other Russian subjects of the Emperor, and I feel sure the hopes will not be disappointed. The Jewish revolutionaries in the past have been the most dangerous of all, and I believe there has never been any conspiracy of real moment in which they have not taken a share; but there again, as we think of their degradation in country villages, we cannot but ask, "How could anything else be expected of them? Treated as they have been, their boldest spirits would be sure to plot." The Jews with us are loyal and patriotic citizens and though proud--as they have a right to be--of their race, they are proud also of their nationality. So it will be in Russia when she gives them freedom.

None will be more patriotic than they, amongst all the mixed races which make up the empire. They have given a foretaste of this already. A writer in the _Contemporary Review_ last December (Gabriel Costa), in telling us something of what "Freeing Six Millions" would mean, points out that while no Russian Jewish soldier could hold commissioned rank, nor aspire even to be the conductor of a military band--though none could be more fitted--nor be accepted as an army surgeon, yet when the call to arms came great numbers of Jewish doctors were summoned to the front, and obeyed the call. He also tells us how Jews of all social grades contributed freely to the Red Cross funds, whilst--most wonderful of all--the Jews of Kishineff, where one of the most terrible of all Russia's "_pogroms_" or ma.s.sacres (the word means literally destruction) took place, offered up prayers in its synagogues for the success of the Russian army.

It is a very significant and instructive fact of life that where great issues have to be faced together, whether it is by few or many, those barriers which have been considered fundamental, of race, religion, and politics, have a strange way of disappearing and sinking out of sight.

Sometimes it is disconcerting, but often it is most encouraging and even inspiring. And so when Jews are confronted by the tremendous issues of this war they find that they can pray for those towards whom but lately they have been burning with a deep sense of indignant wrong. Russians and Poles have been at enmity together for generations now, but in face of the common peril and the common foe all this is forgotten, and the Russian officers sent to head-quarters soon after the invasion of Poland their grateful recognition of the heroism of the Polish peasant children who made a regular practice of carrying water to the Russian trenches, often under fire and at imminent peril of their lives, while steadfastly refusing all payment. So with Jew and Christian. The death of the Chief Rabbi of Lyons on the battle-field has been told in papers all over the world since it first appeared, last October, in the _Jewish World_. "The Chief Rabbi was bringing spiritual consolation to the wounded Jewish soldiers on the battle-field, when he was called to the side of a dying Roman Catholic trooper. The dying man, evidently mistaking the rabbi for a priest of his own faith, begged him to hold the crucifix before his eyes and to give him his blessing. While holding a crucifix and whispering words of comfort to the mortally wounded soldier the rabbi was shot dead!" No less appealing and encouraging for those who long to see nationalities and great races appreciating and admiring each other's national temperaments and racial characteristics are some of the incidents which Gabriel Costa gives us in his _Freeing Six Millions_.

"First to attract notice," he says, "is the exploit of a Jewish medical student from Wilna, named Osnas, invalided home on account of wounds received in saving the colours of his regiment during the fighting in East Prussia. 'Do everything that is possible to save the life of Osnas,' telegraphed his commander to the hospital authorities. The medical student has been honoured by the bestowal of the military Cross of S.

George.

"When events come to be sifted, we shall probably hear of similar instances of Russo-Jewish patriotism. As for our own brave soldiers, there can be nothing more convincing, nothing more gratifying than the emphatic reply of a wounded corporal of the Black Watch to a 'voice' in a crowd of sympathetic Londoners. 'And the Jews,' queried the 'voice,' 'What are they doing?' The Highlander replied, without a moment's hesitation, 'Doing? Well, their duty. We had three with us, and bonnier lads and braver I don't wish to see. They fought just splendid.'

"No less arresting was the avowal of a private of the Berkshire Regiment. 'We had ten in our company,' he said, 'all good fighters, and six won't be seen again. So don't say a word against the Jews.'"

Why has Russia's att.i.tude hitherto, then, been, and for so long, one of rigid exclusion? The Pale, to which they are limited, includes only the ten provinces of Russian Poland, and fifteen provinces in Western Russia, and the arrangements were made first by the government of Catherine the Great in 1791, and definitely settled in 1835. Even there, though by law they are ent.i.tled to live and follow their particular tastes and callings freely, yet we are told that "hara.s.sing laws restrict their initiative and make even their right of residence within the Pale itself become something of a chimera." Why is this policy of vexatious exclusion so persistently followed? We are told that it is because the Jewish element is a sordid and deteriorating influence, bad for the local and national life alike, and a hindrance to the nation's progress. This, however, was clearly not the view of M. de Plehve when, as Minister of the Interior, he received a deputation of representative Jews pet.i.tioning for an extension of civil rights. He is reported to have said to them, "It is not true that the Tsar and myself regard the Jews as an inferior race. On the contrary, we regard them as exceptionally smart and clever. But if we admitted Jews to our universities, without restriction, they would overshadow our own Russian students and dominate our own intellectual life. I do not think it would be fair to allow the minority thus to obtain an advantage over the majority in this way." He did not seem to see that, as those in question were _Russian subjects_, the very ability to which he gave his testimony was being prevented from enriching the national life. This is a fallacy as old as history itself, and pursued by that shortsighted Pharaoh on the Nile of whom it is significantly said, by way of explanation of his folly, that "He knew not Joseph!" As we read the records of Scripture--and the historical books are for the most part extraordinarily dispa.s.sionate and free from undue Hebrew bias--we see that neither Egypt, a.s.syria, Chaldea, nor Persia had any cause to regret giving Jews a place in their national life, and that their fatal mistakes, even with the Jews themselves, lay in _not_ following Jewish counsels.

The Jews have what can only be called a genius for patriotism, and in a way not to be explained they breathe in this spirit very deeply towards any nation which bids them welcome, and offers them a home. During my first service in Siberia, described in another chapter, at Ekaterinburg, three years ago, a young soldier in Russian uniform walked slowly into the room, and took his place with a most wondering expression on his face. He was, I found, a young Jew, and had received baptism some time before in England. The manoeuvres had brought him to that part of Siberia, and to his great amazement he had heard just before, that in that unlikely place, there was to be on the following Sunday a service of the Church into which he had been baptized. In my conversation with him afterwards, however, it seemed to me that I was speaking not to a Jew but to a Russian. Somewhere, no doubt, he is fighting now, and as patriotically, I feel sure, as his comrades in the ranks. Is it good policy to waste such good material as this, to restrict the national a.s.sets in this way, and keep back its powers of expansion and development? To ask such questions in these days is to answer them.

"I have been discussing," says Mr. Costa in his most instructive article, "with Jewish folk in London, Russian men and women of culture and refinement, the prospect of this dream becoming a reality. They incline to the belief that if Russia is really in earnest over the matter, and is not propounding it as a strategical move; if, in our time, she will hurl to the dust the grim, hope-excluding walls of the congested Pale, she cannot but open up an era of unexampled greatness and prosperity. With that wonderful intellectual force, now held in check, applied to the advancement of Russian culture and progress, the Empire of the Tsar might awaken and expand beyond the most ambitious dreams of its dead-and-gone autocrats."

Just as we are led to believe that a people gets the government it deserves, so we may well be brought to think that possibly, with respect to this virile and persistent race, the nation gets the Jews it deserves. As a policy which is meant to degrade must have a degraded cla.s.s as its result, so to give every part of the nation's life and equipment full equality of opportunity is to get the best the nation as a whole has to give in return. We are further told by Mr. Costa that while the Russian conscript fights because he must, the English Jew fights because he loves to serve the country which has been all in all to him and his. And thus "Peer's son and first-born of the _ghetto_ grocer rub shoulders in the task of upholding the nation's honour. In the Regulars, Cavalry, Guards, and Territorials, here you shall find the cream of Anglo-Jewry, the sons of merchant princes, men who hold the purse-strings of nations."

I suppose there is no country in the world where so long and so freely, as with us, the Jews have been able to give their full contribution to the national life, and who amongst us with any breadth of view and largeness of heart does not see what this has meant to us in the past, and is meaning for us just now?

If any race can truthfully say that they have never had a chance that race is the Jews. They have not even had a proper chance of accepting Christianity. The Christian Church marvellously soon became their enemy.

The nations of the world, without exception, since the first destruction of Jerusalem have taken up the same position of antagonism. All this could only have one end.

In the new time to come, let all this be forgotten, and the nations use all their national life to the full, and confidently await the result.

Nothing to my mind can withstand the influence of our Christian religion when it is presented as the religion of _Christ_ Himself; and the modern Jew, I for one believe, will find it as hard to go on kicking against the p.r.i.c.ks as his great co-religionist did when he encountered the real thing in S. Stephen, and was already prepared to receive it as his own experience. Nothing can stifle loyal and dutiful service in the hearts of her children when a nation is a true mother to them all. This, in Church and State, we can honestly claim is our own aim towards the Jews; let us express the Emperor's confident hope once more, and say, "Some day it will be like that in Russia."

CHAPTER XII

OUR COUNTRYMEN IN THE EMPIRE

"There are no two powers in the world--and there have been no other two in history--_more_ distinct in character, _less_ conflicting in interests, and more naturally _adapted_ for mutual agreement and support than are Britain and Russia."

It is in the full endors.e.m.e.nt of these carefully-weighed statements, from a most experienced authority, that I wish to write this last chapter. Looking back upon the past to the days of Ivan the Terrible and Queen Elizabeth, and reviewing the situation in the Russian Empire to-day, and, above all, looking forward to our immediate future, it seems to me that our countrymen in Russia have had a real mission to fulfil, and have done it worthily and well.

They have, from the first, prepared the ground for what has come up for a great decision to-day, our splendid opportunity of having Russia for a friend. And they have not done it by working and planning, still less by scheming for it, but, just as we should wish our countrymen to extend our influence the world over, by being honestly and consistently true to their own nationality, and worthily representing British traditions and ideals.

There is one testimony, if I may venture without undue complacency to give it, to the estimation in which our nationality is held, which does not suggest that we are really considered, even by those who have of late so often glibly said it, to be degenerate and decadent and not fit to hold the possessions we have, or shape the destinies of the many peoples who own our rule. I have never met any one yet, of another nationality, who did not think it a compliment to be mistaken for an Englishman. It is not often that one can make such a mistake, but I have met Dutchmen and Germans, and Russians also, who just for a moment or two, from dress, expression, or speech have made one feel that they were fellow countrymen. Young Russians especially, though different in physique, for often they are built on huge lines and are enormously strong, after receiving an English education from a very early age, wearing English dress, being pleased to meet us, may easily be considered to be English; and I doubt if there are amongst them any who would not feel it a compliment to be so considered, while they would resent the same mistake being made with regard to any other nationality.

Englishmen, therefore, it will be admitted, have kept up the standard in Russia, and not let down the good name of their own country. When I was visiting the Troitsk Gold Mine, in 1912--a little short of three days'

and three nights' journey, on the other side of Moscow--to spend Sunday and give them their first English services, the surveyor, when showing me over the mine and its workings on the Monday, told me that those large ill.u.s.trated almanacks which we have, with a picture in the middle and information about Church and parish round the sides, and which are so often seen on the walls of the houses of our own working-cla.s.ses, are also very popular amongst their own work-people.

"They are got up in the Russian style, of course," he said, "with a Russian ill.u.s.tration, and so on; but you will be interested to hear that a great part of the paragraphs round it is given up to describing English ways and ideas, societies and arrangements, and always with appreciation and approval."

It must ever be remembered that people who cannot leave their own country must judge largely of other countries by what they see of those who come from them. If English ideas, manners, and customs are held in favour and esteem in Russia and Siberia it can only be, therefore, because English men and women have worthily represented them there in business and commerce, by upright and moral conduct.

It does not usually fall to the lot of a bishop in these days, many-sided as are his sympathies, and various as are the claims made upon his time and attention, to see much of actual business and commercial life, nor have I seen much of the working of factories and workshops in the other countries in our jurisdiction; but in Russia and Siberia one of the most important parts of a visitation has been the going amongst the members of a staff while they were actually at work so as to get to really know them and their daily lives.

Outside Moscow, for instance, are nearly twenty mills and manufactories; in and outside Petrograd are some of the largest and best-managed cotton and thread-mills in the world; at Schlusselberg, on the Neva, there is a large and splendidly equipped print-works for Asiatic trade; at Narva, a day's journey from Petrograd, is a huge factory employing some 70,000 people; and in Siberia are the great mining enterprises, some of them employing from 18,000 to 20,000 people of both s.e.xes. And in all these places the staff is composed of our own countrymen, and numbers, sometimes as many as sixty.

I have always, in these places, stayed with the manager, and have had opportunities of meeting the staff socially and for services, going into every department in the mill, factory, or mine, and, as these visits were not short, making friends and learning their experiences, seeing their outlook and often acquiring the history of the enterprise, with all its ups and downs, and successes and failures, from the very first.

Then I am a guest always at the Emba.s.sy in Petrograd, and am asked to meet all who can be brought together by kind and courteous host and hostess. It is the same with the Consul and his wife in other cities.

And above all is it so when I am the guest of the chaplain, who takes care that I meet every one in the community who cares about it. I get thus into close touch with all sorts and conditions of men, and am compelled to come to the conclusion that very few can have anything like the opportunity of really knowing, in a general way, his own countrymen in Russia as the bishop who goes amongst them. It seems to me, therefore, to be a very real duty to give my tribute to what they have done to make England well spoken of and well thought of throughout the empire.

Englishmen have succeeded amongst the Russians for precisely the same reason that they have succeeded in building up vast colonies and a huge empire. They have developed, and not exploited. There is a way of becoming rich by exploiting resources at the expense of those employed.

Instances will occur to the reader at once, and probably are not far to seek. I myself have seen this degrading process conducted on a fairly large scale in another hemisphere, while the most terrible and sinister instance of all is that of the Congo, out of which King Leopold and his agents ama.s.sed an immense fortune in a few years, while the natives engaged in collecting the rubber were reduced from twenty millions to a little over seven. No more deadly and wicked _exploitation_ was ever known.

True _development_, on the other hand, is cultivating and bringing into use the resources of a country and improving the conditions of life for those who produce them at the same time. We have been accused again and again, even by writers of our own, of exploiting India, and of being indifferent to the true interests of its people. No one has ever known, for the Hindoo temperament is vastly different from our own, whether its people did not think so too. But the war has declared it. When India rose as one man and asked only to be allowed to give all for those who had ruled them, then we all knew that we had been understood all over that vast dependency of ours as being there not only to get but to give, not to exploit but to develop.

Is it not true of Egypt also, where the _fellaheen_ along the Nile are of the same race in general habits and employments as their ancestors of thousands of years ago, though different ruling races have come and gone, that in all those ages they have never enjoyed true liberty, and never reaped the fruit of their labours and toil without oppression until they came under British rule? It need not weigh at all with us that this is not known or acknowledged, as it ought to be in Egypt. We are not given, fortunately, to worrying as to what other people think about us. Perhaps it might be better for us sometimes if we were. But we know that in time Egypt will learn, as India has learnt, that we are amongst them not to exploit them, but to develop their resources and to improve in every way that is possible their own character and condition.

Thus has it been also in Russia; and I felt a very thankful man, proud of my country and nationality, when, a year ago, I could say to the Emperor of Russia, "My countrymen are in Siberia, sir, not to exploit but to help to develop Russia's resources and its people."

"I know it," he quietly said. And I gave him the following instance to show him how rapidly and on what a large scale this is being done.

Some distance to the left of the Orenburg line which runs down from Samara to Tashkend in Turkestan, and not far from Orenburg itself, only reached at present by motor-car and camel, is a place called Ta.n.a.lyk, an English property. Not much more than a year ago there were there a British engineer, surveyor, and a.s.sistants, with a little handful of nomads, Kirghiz I should think, looking on and giving their labour. They were engaged in prospecting, and drilling for copper. Now, even in this short time, the preliminary work of a great mine has been begun, and there are from eighteen to twenty thousand Russians engaged in it.

Accommodation has been provided, schools are going up, their church and priest are there, medical and surgical treatment is within the reach of all. There are stores where they can buy everything they need in the way of food, dress, appliances, all sorts of conveniences and comforts that they have never seen before, at prices which give no profit to the company. Those who used to taste meat perhaps once a fortnight can have it daily, for they have good wages. They are becoming more handy as workmen and improved in physique, and the next generation will be better still. Education and the amenities of life are increasing their self-respect. The determination of the staff not to overlook bad work, their wish to see them improve in character, to set them an example in their own family life, are all having their effect. "Is it possible," I asked, "to put too high a value on such good work as this which adds to Russia's enterprise, wealth, and resources, and makes all those thousands of men, women, and children better subjects of your Majesty and the empire?"

The managing director of the Russo-Asiatic Corporation, which began its development with Ta.n.a.lyk, and has gone on to other and more important developments still, told me that when local option was granted, two years ago, he himself was given the sole right of deciding whether those thousands of Russians should have _vodka_ or not, although it was at that time a government monopoly, and important as a source of revenue.

He decided that _vodka_ should not be sold, but that a very light and harmless beer might be provided for those who wished to have it. It was only to be sold by one man, however, and if an instance of drunkenness occurred he was to lose his right to sell. The amount paid for rent has been spent on a People's House for the recreation of all employed at the mine.

[Ill.u.s.tration: _Camels at Work--Summer._]

Another manager friend of mine told me that he had helped his people to become more sober by selling _vodka_ at his own stores at a lower price than that of the government. It sounds a strange way of doing it, no doubt, but the sale was restricted to Wednesdays and Sat.u.r.days. When, therefore, on the other days there came would-be purchasers anxious to have _vodka_, with the plea that there was a wedding or a christening or some other domestic festivity at which it would be needed just to complete the enjoyment, they were always told that they could not have it except on the stated days. This was not hardship, for the government shop was open, though the higher price was demanded there. This they would not pay and so went without it, and yet the christening or wedding pa.s.sed off no less happily--perhaps even more happily; and thus, gradually, amongst the Russian staff, and through them the work-people, there grew up the idea that the results of _vodka_ were to be avoided.