Russian Life To-day

It is a great country, as all we who know it feel, and “It doth not yet appear what it shall be.” If some of us are right in thinking of the Russians as a great race with a vast country of tremendous resources; who can in any way picture the great and wonderful possibilities of their future? It will be my task to try and show how little opportunity they have had as yet of getting their share of modern civilization, how imperfectly, as yet, the ethical side of their religion has been imparted to them; and still, in spite of all this and of other defects of their social and religious life, how much they have accomplished in the way of real achievement.

I fail to see how any one can help feeling the greatest interest – hopeful and expectant – about their future, or feel anything else but the great thankfulness that I feel myself, that we and they as peoples have been brought so intimately together by circumstances which few could have foreseen only a very few years ago, but which have come about not only, as some would say, in the course of Providence, but in a very true sense, as I trust our and their national histories shall show in time to come, “According to the good hand of our God upon us.”

CHAPTER II

General Social Life

The whole life of the Russian people reminds those who visit them continually and in every possible way that they are in a religious country; for everywhere there is the ikon, or sacred religious picture. There are other ways, especially the columns of the newspapers full of notices of private and public ministrations and pathetic requests for prayers for the departed, of bringing religion continually before the public mind, but the ikon is most in evidence. It is a picture in one sense, for it is a representation either of our Lord or of the Holy Virgin or of some well-known saint; but the garments are in relief, often composed of one of the precious metals and ornamented in some cases with jewels; and thus it is quite different from other sacred pictures. It is the first characteristic evidence of “Russia” to meet one’s eyes on entering, and the last to be seen as one leaves, any public place.

“A great picture of the Virgin and Child hangs in the custom-house at Wirballen,” writes Mr. Rothay Reynolds at the beginning of My Russian Year, “with a little lamp flickering before it.”

“The foreigner, who was a few minutes before on the German side of the frontier and stands on Russian soil for the first time, looks at the shrine with curiosity. Porters are hurrying in with luggage, and travellers are chattering in half a dozen languages. An official at a desk in the middle of the great hall is examining passports. A man is protesting that he did not know that playing-cards were contraband; a woman is radiant, for the dirty lining she has sewn in a new Paris hat has deceived the inquisitors. Everybody is in a hurry to be through with the business, and free to lunch in the adjoining restaurant before going on to St. Petersburg. It is a strange home for the majestic Virgin of the Byzantine picture.

“Here, at the threshold of the empire, Russia placards – S. Paul’s vivid Greek gives me the word – her faith before the eyes of all comers. In the bustle of a custom-house, charged with fretfulness and impatience and meanness, Russia sets forth her belief in a life beyond the grave and her conviction that the ideals presented by the picture are the noblest known to mankind.”

Nowhere as in Russia is one reminded so constantly, in what we should consider most unlikely places, that we are in a Christian country. In the streets and at railway stations, in baths, hotels, post offices, shops, and warehouses, in the different rooms of factories and workshops, in private houses, rich and poor alike, in government houses, and even in places of evil resort which I will not specify, as well as in prisons, indeed in every public place there is the ikon– most frequently representing the Holy Mother and Child – and its lamp burning before it.

In later chapters I will write more at length upon religion and worship, but I must give the reader at once, if a stranger to Russia, something of the impression which the ubiquity of the ikon makes upon those who go there for the first time. It is always to be seen. And though I will try and describe what it directly represents in the shape of Church life later, yet from the very first I must write, as it were, with the ikon before me. I must see with my mind’s eye the Holy Mother clasping the Divine Child to her bosom, with a few flowers and a twinkling little light before them, all the time I write, whether it is of things secular or sacred, grave or gay, national or international, or I shall give out but little of the spirit which I feel I have breathed deeply into my life in that wonderful country, and certainly shall not be able to help any reader who has not been there as yet to understand why it should be spoken of as “Holy Russia.”

That which the ikon stands for, therefore, must be the spirit of every chapter I write, or I shall give my readers no true picture of Russian life.

Fortunately for those who want further particulars than such a book as this can give them – and it will fail in its purpose if it does not make many readers wish to have them – there has been a very excellent Baedeker’s Guide to Russia published last year, which is a wonderfully complete work considering the vast empire with which it has to deal. I will therefore attempt nothing at all in the way of statistics or descriptions such as a guide-book gives, or such as will be found in the excellent books to which I shall often refer. If I can take my readers with me in thought as I travel about Russia and Siberia, and can give them some of the information which has been given so freely to me, and can convey to them some portion of the impressions made upon me when far away from the beaten track, and above all can lead them to give their sympathies freely and generously to the people of the land and to our own countrymen so hospitably welcomed amongst them, and so generously treated, I shall be more than repaid for my work, and shall ask nothing better.

In Russia there are two forms of government, clearly and strenuously at work, and wide asunder in their character, the autocratic and the democratic. It is impossible to do much more than mention these two tremendous forces, which are so strongly forming the character, and determining the destinies for a long time to come, of a great people.

Since 1905 the Russian Empire has had constitutional government under the form of an Imperial Council or First Chamber, the Imperial Duma or Second Chamber, with the Emperor, advised by a small council of ministers, still an autocratic sovereign. The Emperor can overrule any legislation, and probably would if advised by a unanimous council; but it must be evident to most people if they think a little, that even now he would be very reluctant to do this except in some very grave crisis of the national life, and that in time to come he will never dream of such interference. Constitutional government in Russia has really begun, and when one considers the past it is clear that great progress has been made in the direction of constitutional freedom since it was granted in 1905. The reconstitution of the Polish nation, the stirring amongst the Finns, the rising hopes of the Jews, the national aspirations of Mongolia more and more fully expressed, the general “moving upon the face of the waters” of the Spirit which makes a free people, cannot but rivet the attention of those interested in social and national life upon Russia at this time, when the autocratic government of long standing is passing, so simply and so naturally, it would seem, into the constitutional.

Since the emancipation of the serfs there has been a steady growth of the democratic, almost communal, spirit in all the peasant villages of Russia, and though their powers have been somewhat curtailed since 1889 they are self-governing and very responsible communities. Some of the best and most interesting Russian stories, therefore, deal with incidents and experiences in village life; and it is the great fact that Sir Donald Mackenzie Wallace, whose book upon Russia is one of the most complete character, went and shut himself out from the rest of the world at the little village of Ivanofka, in the province of Novgorod, and there drank in the spirit of the language and of the national life, that makes his compendious work a real classic for those who want truly to understand Russian life and nationality.

There are two distinct social and constitutional forces at work, therefore, and not working slowly and deliberately, as so often in the past, but with great rapidity – the autocratic seeking to realize its responsibilities and to fulfil them, and the democratic feeling that its ideals are coming nearer to being realized every day.

There is consequently no country so absorbingly interesting to the constitutionalist at this time as Russia. Nothing can be more stimulating, to those who want to read the signs of the times, than to know that revolutionaries, such as M. Bourtzeff,1 who had left their country in despair to plan and plot, have now returned, without troubling whether they would be pardoned or punished, full of expectant hope for their country’s constitutional future. Perhaps cautious people will hope that progress may be slow, but the great thing is to be able to say, “It moves.”

Every city and great town in Russia has something specially characteristic about it, and of course they are, as yet, very few in number. Catherine the Great, as is well known, thought cities and towns could be created, though she found out her mistake, and Russia still remains a land of villages rather than of towns, but the great towns which do exist have usually very distinctive features.

Petrograd, for instance, though, as Peter intended it should be, essentially modern, has its very special features in its domed churches and the magnificence of its wide river with the great palaces upon its banks and bordering upon its quays. The fortress of S. Peter and S. Paul, on the opposite side, “home of political prisoners and dead Tsars,” when the sun is setting, is never to be forgotten, and enters at once upon the field of vision as one thinks of Peter’s capital.

Then Moscow! How well I remember Bishop Creighton’s enthusiasm whenever he spoke of Moscow. Though his face might be calm and its expression grave before, only let Moscow be mentioned and it would light up at once, as with sparkling eyes he would exclaim: —

“Moscow! – oh, you must see Moscow: nothing in the world is like it. You must see it.”

But it is really the Kremlin which makes Moscow unique, with an intangible influence and sense of association connected with it that no one can describe, as one thinks of its historic past and of Napoleon! The Kremlin! I had read and heard descriptions of it from time to time, but was in no way prepared for that vast area of palaces, churches, treasuries, great houses, and barracks, enclosed by glorious walls and towers and entered by impressive gateways, over which one gazed with wondering eyes when seen first under the blue sky and brilliant winter sun.

It is no use attempting to describe it; but Moscow is the Kremlin, and to feel the Kremlin is to know Moscow.

Upon entering the Spassky Gate, or Gate of the Redeemer, every hat has to be removed in honour of the ikon of the Saviour which is placed above it. The picture was placed there, by the Tsar Alexis, in 1647, to be regarded as the “palladium of the Kremlin,” and the order was given then that hats should be removed when passing through. The law is rigorously enforced still, and though it is sometimes a trial – I had frostbite in consequence when I last went through a year ago – yet the act is almost an instinctive one when entering or leaving the Kremlin.

Warsaw, again – for no one in this generation can dissociate it from Russia and call it Polish only – with its glorious position on the Vistula in the midst of its great plain, though not so ancient and inspiring as Cracow, in Galicia, is full of moving appeal to the national and historic sense for those who visit it for the first time, and especially, as in my own case, when entering the empire by that route. I have seen Warsaw in spring, summer, and winter, and always felt its charm; and I have not felt more deeply moved for a long time than by the Emperor’s proclamation that he intended the Poles once more to be a nation and – there can be but little doubt about it – with Warsaw as its capital.

Riga also, the great shipping-port on the Baltic, which I have entered by sea and by land, and when coming in by sea have had the pleasure of seeing our beautiful English church on the shore with its graceful spire standing out conspicuously, yet blending in with other towers and pinnacles. How very characteristic of the Baltic and attractive the city is, with its blending of the Teuton and Slav populations! But how essentially Russian it is in all its leading features, while different from all other Russian cities! It is so wherever one goes both on this and on the other side of the Urals. There always seems to be something specially characteristic in these great centres of population; and they all seem as if, unlike other towns, they had each their own interesting story to tell for those who have ears to hear.

Town or city life in Russia is not very representative of the true life of the country and its people, though it undoubtedly exerts a widespread influence upon their general social life; for Russia’s vast population is not gathered together in either towns or cities, but in hamlets and villages. Sir Donald Mackenzie Wallace tells us that when he wrote his first book on Russia, in 1877, there were only eleven towns with a population of over 50,000 in European Russia, and that, in 1905, they had only increased to thirty-four. The increase of the future will no doubt be more rapid when the war is over.

The great cities will probably, as practically all the cities of Europe have done of late years, follow the lead of Paris under Baron Hausmann in the character of their imposing blocks of houses and wide boulevards, and one capital will be much the same as any other in Europe in its general appearance and social life.

Russian cities, however, even the capital, though ever becoming more cosmopolitan, still possess their many distinctive and interesting features, costumes, and customs, and are most picturesque and interesting, of course, during the long winter. It gives one a shock almost to go for the first time to Warsaw or Petrograd – at Moscow there is always the Kremlin – in the middle of the summer. There is little to distinguish them then, apart from the ever-glorious beauty of the churches, from Buda-Pest or Vienna.

But in the winter! Then it is everywhere still characteristic Russia. The sledges, for instance, with their troikas! They are the same carriages or droschkes as in summer, but with runners instead of wheels. Horses are harnessed in the same way in both seasons, and even the coachmen seem to wear exactly the same dress all the year round, edged with fur like their caps, though the padding inside the coat must be less in summer, one would think. The sledges of nobles and other wealthy people, used in the winter only, are painted and decorated most attractively. To drive out on a winter night, under a sky brilliant with stars, the air extraordinarily keen, bracing, and stimulating, the bells tinkling from the high and graceful yoke which rises from the central horse of the three, wrapped in furs, and with no sounds but the bells and the crack of whips and the subdued crunching of the snow, is to taste one of the joys of life, and feel to the full, with happiness in the feeling, “This is Russia!”

The coachmen pad up their robes of blue to an enormous extent, so that they seem to bulge out over their seat. It is said to be a custom dating from Catherine’s days and from her requirements that there should be at least twelve inches of good stuff between her coachman’s skin and her nose! But the present reason for the custom, which prevails, as far as I know, in no other country, is that there is an objection to a thin coachman. When I was speaking of the absurdity of these grotesque padded-out figures to a lady whom I had taken into dinner one night in Moscow, she at once said: —

“Well, I must say I like my coachman to look comfortable and well fed, I should hate a thin one.”

Dickens’s fat boy in Pickwick must commend himself to Russia, for they love Dickens and read him in translation and the original all through the empire, as just what a driver ought to be. I should think coachmen in Russia, however, ought to be fat without any padding-up, for they are all merry and good-tempered, their blue eyes and pleasant faces under their furry caps giving the impression of perfect health. They sit on their boxes all day without any violent exercise, and probably have good and abundant food, and above all they sleep. However long you keep your coachman, even in the depth of winter, he does not mind, for he invariably seems to go to sleep while waiting, and to have an absolutely unlimited capacity for gentle and peaceful slumber. I am not at all sure whether my driver on the steppes has not usually been asleep even when we have been going at full speed, the centre horse trotting swiftly, the other two, according to custom, at the gallop.

The dvornik is another institution in town life. He is an indoor servant in great houses, usually about the front hall, to open the door for those who go out, ready for all sorts of odd things; or he may be a head out-of-doors servant; or he may give general help for three or four or more smaller establishments; but he has to be there, and cannot be dismissed, for he is ex officio a member of the police and has to make his report from time to time. It must give a little sense of espionage, but still, as with the passport, it is only the evil-minded or evil-living who need to be afraid of the dvornik’s report, and it must be remembered also that the Russian Government has long had cause to dread the revolutionary spirit, and has had to fight for its very life against it.

This is the darker side of life in Russia; and as far as my experience goes it is the only dark side, for it must be evident that a designing dvornik may do untold harm, and specially – as I have known to be the case – in official and diplomatic establishments. The custom opens out possibilities of blackmail also, and one can only hope that it will pass away in what so many of us feel are to be for Russia the better days to come.

Russians are very hospitable, not only lavish in its exercise where ample means allow, but naturally and by custom thoroughly and truly ready, even in the homes of the very poor, to welcome the coming guest.

This is brought out in every book one reads of Russia, but by no one more touchingly than by Mr. Stephen Graham in his Tramp’s Sketches, when he journeyed constantly amongst the very poor and found them always ready to “share their crusts.” Sir Donald Mackenzie Wallace says the same about the wealthier classes: “Of all the foreign countries in which I have travelled Russia certainly bears off the palm in the matter of hospitality.”

An interesting feature of a Russian meal, luncheon, or dinner, is its preliminary, the zakouska. It probably dates from the time when guests came from long distances, as they do still in the country, and would be hungry upon their arrival, and yet would have to wait until all the guests had come. It would be, and indeed in some houses to which I have been is still, understood, that if you were asked for a certain time the dinner would follow in the course of an hour or two; and so the “snack” was provided, and laid out upon the sideboard. The great dinners or banquets in London are “7 for 7-30,” to give time for guests to assemble.

The zakouska, however, remains the custom still at every meal, and consists of caviare sandwiches, pâté de foie gras, and various kinds of deliciously cured fish. Strangers to the country, not understanding this particular custom, for it is provided in the drawing-room, ante-room, or in the dining-room itself, sometimes enjoy it so much and partake so freely, that they feel unequal to the meal which follows, and then have the pain of seeing their host and hostess quite mortified and hurt by their not doing full justice to the good things provided. I remember being entertained at supper in Libau by the good consul and his family, at the St. Petersburg Hotel, when the zakouska provided was so abundant and attractive that we all decided that we could not go beyond it to anything more substantial.

Another special and characteristic feature of Russian life, and one which it seems impossible to transplant to another country, for many of my friends have tried it, is the samovar or large urn with a central flue for burning or smouldering charcoal. The samovar is always near at hand, and ready to be brought in at short notice to furnish what one can only call the national beverage of tea. The steaming urn is a very cheerful object in the room, and when tea is made and guests are served, the teapot is placed on the top of the central flue and everything is kept bubbling hot. On the steppes I used to boil my eggs in the space between the flue and the outside cover, though this was not held to be good for the tea. Tea is provided and enjoyed everywhere in Russia, drunk very hot, rather weak and almost always with sugar, though not with lemon except in great houses and hotels. “Slices of lemon,” to my amazement I was told, as I travelled off the track of railways and sometimes on, “are an English custom!”

Tea is always taken in tumblers set in a little metal frame with a handle. On the trains for the poorest passengers there is often hot water, and always at stations on the way; and emigrants, as they travel, may be said to do so teapot in hand. It is China tea and light in colour, and, as the custom amongst the poorer classes is to put only a moderate quantity of tea into the tchinak or teapot, to begin with, and to fill up with hot water as they go on drinking for an indefinite time, it must be very weak indeed at the end. Not even at the start is it strong, or what some public schoolboys call “beefy.” At the end it can hardly have even a flavour of tea about it, though they go on drinking it quite contentedly. Across the Urals and amongst the Kirghiz I found the custom was not to put sugar in the tea but in the mouth, and drink the tea through it, and just above the Persian frontier jam was taken in the same way, to flavour and sweeten the tea in the act of drinking.

Russian houses, in the great cities, are much the same as in other capitals, though perhaps rather more spacious and richly furnished. The rooms for entertainment and daily use open out of each other, of course, and the beautiful stoves of porcelain have not, as yet, given way to central heating. Double windows in all the rooms are the rule all through the long winter, with a small pane let in for ventilation; and thus a cosy and comfortable sense of warmth is experienced everywhere whilst indoors, which renders it, strange as it may seem, unnecessary to wear, as in our own country, warm winter under-garments. Comfortably warm by night or day, without extra clothing or extra blankets whilst indoors, and wrapped in thick warm furs when out of doors, the winter is not as trying in Russia as in more temperate countries. One takes a cold bath, indeed, in that country with more enjoyment than anywhere else, for, though the water gives an almost electric shock with its icy sting, yet, as soon as one steps out into the warm air of the bath-room and takes up the warm towels, the immediate reaction brings at once a glow of pure enjoyment. There is every comfort in a Russian house, especially in the winter.

The country house, or datcha, is a necessity for those who have to live in Russia all the year round, as the cities and great towns are very hot and dusty, and often full of mosquitoes in the two or three months of summer, which is quite tropical in its character.

Thus there are the two extremes, an Arctic winter and a tropical summer.