CHAPTER LXIII.

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The Princess Sophia Galitsin.

OVEMBER 8 [o s.].-This being the Festival of

St. Michael and all Angels, and of all the Russian Orders of knighthood, and the name-day of the Emperor's brother, Fortunatoff sang the Matins at five a.m. and the Liturgy at ten. I went with him to the Liturgy, and stood in the sanctuary with the service-book. As the deacon was not there, I now saw how the priest celebrates alone, when he has to take the deacon's part. The duty of reader and clerk was performed by some marines from the Hospital in their ordinary dress.

Nov. 9. [o. s.].-Saw the Archpriest, who said, "The opinions printed in the Index of this book " (Dr. Routh's Opuscula) on the subject of Transubstantiation, "I can scarcely read for horror." However, at length he began to acknowledge that Mark of Ephesus, who had used the other terms, had refused transubstantiation, and that Theophanes Procopovich, in his Theology, shows his

dislike of it. He told me a story of a miracle of St. Metrophanes, how the saint appeared in a dream to a young man who was living a bad life, and thereby converted him.

The same day I dined with the Princess Sophia Galitsin and her brother-in-law. She lamented that they have so few opportunities of getting religious advice and instruction by conversing with their clergy, especially as they never mix with them in society. "No

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doubt," she said, our custom of going to confession is very well; but then that is only once a year, and the intervals are long in which we are left quite to ourselves. Our upper classes are not very religious. The services of the church are extremely fatiguing, and we understand but little of them, especially of the Vespers and the Matins; and scarcely anybody (of the higher classes) ever goes to the Matins. They are very long and you must stand the whole time. We are more at home in the Liturgy, and can follow it better." I said, "If any one would only buy the church books, and follow the services in them, they would soon understand them better." She misunderstood me, and said: "It would never do to be seen with a book in one's hand in the church that would seem to be an irreverence." "No," I said, "that is not what I meant: I meant that you should read the church books for a quarter of an hour or so every day at home, and then you would soon be

more au fait in the church." "That," she said, "is what some of the old people do; and so they are able to stand out all the services without finding them wearisome, which we cannot." She said: "The clergy have by no means all left off their bad low habit of drinking."

November 10 [o.s.].—Met again at the house of M. Riumine, the same Mdlle. N. who had attacked me so sharply once before. This time we were quite friends. She said she delighted in reading the works of St. Francis de Sales and Fénélon, and was unwilling to admit that her Church imputes to the Latin Church absolute heresy. She said, with prodigious emphasis, "Quant à Luther et Calvin, je les déteste." They praised much a Bishop named Tichon, who died at the end of last century. "His works," said M. Riumine, "are almost our only model of practical piety."

CHAPTER LXIV.

The two Archimandrites and a Priest of the

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Academy.

OVEMBER 11th [o. s.].-Visited the Archiman

drite Palladius in the Nefsky Laura; he is Vicar under the Metropolitan. Also the Rector Athanasius, who, when I stated my definition of the Church, including and acknowledging in their legitimate dioceses the continental Latins, the Easterns, and the Anglicans also, remarked, "That must imply a kind of indifference."

Presently there came in a priest of the Academy, not a monk, who had heard of me from his relative M. Malloff. He instructed the fiancée of the Grand Duke Alexander, the heir apparent, and received for that service a handsome sum of money and a gold cross. He is chaplain at Stuttgart, and spoke French fluently, and can read English. He seemed interested to hear that I had brought out some English books to present to the Academy, and said, "We are in the habit of reading Lutheran German books, but not English."

He imagined the Anglican Church to differ irreconcilably from the Greek and the Russian, and to be nearly the same as the Lutheran. He misused the word "Catholic" like the rest of them, and, when I would have corrected him, he smiled and excused himself on the ground of an inveterate habit. "But," he said, "that Latin word " (but it is a Greek word) "is nothing to us. Our Church and people are Orthodox and Capholic. That is our word and pronunciation; but Catholic is by its very sound something not Orthodox and not Capholic." After hearing my explanations, he asked: "Is there not, then, in truth and fact a very great difference between your Church and ours?" I replied: "Unquestionably in externals, and in popular opinion and practice, there is an enormous difference ; but I do not know that there is any great difference in formal doctrine. In essential doctrines and faith I must believe that there is no difference."

With respect to the great point of the Procession I repeated the substance of what Bishop Pearson says. But he at once replied: "We think that the Greek Fathers, before the controversy arose, allowed themselves to speak in a looser and freer way than they would

[What does the word "Capholic" mean in the mouths whether of clergy or laity? Ought we all to be Capholics? If so, how can the word designate the Russian Church? if not, how does it answer to the word "Catholic" in the Creed ?]