"But how then," he objected,

can I say also that the "Both Christ and

substance of the bread remains?"

His Apostles," I said, "and all the Fathers, and the Church in her formularies, call it bread after consecration." He objected, "No; Christ said 'Hoc '—the neuter, not 'Hic panis;' and neither the Fathers nor the Church ever call it bread after the consecration, but 'gifts,' 'mysteries,' but I am afraid to speak too confidently either for myself or for the Church on such a point, and I suppose that Koutnevich also would not say much about such scholastic questions."

Later in the day, M. Fortunatoff, who is now instructing a Lutheran, and will probably reconcile him. next Sunday, asked me, "Why are you going to translate the Catechism (the "Orthodox Confession") of Peter Mogila, the importance of which is merely historical? You should rather translate courses of theology, as those of Ternovsky, Platon, &c." "Why," I replied, "I read to you this morning from Platon a passage, which, if you rightly represent your Church, is heretical." He said, "I will not venture to say anything more on that subject, except this: that I believe that when I receive the Holy Mysteries, I receive the very Body of Christ, though my eyes see bread." "Yes," I answered, "that is quite right, we can have no difference about that."

CHAPTER LXXIX.

Various Notabilities at the Synod House.

LA

AST year, F. says, a monk, after being made an Archimandrite, and six of the cleverest students from the Spiritual Academy, went to Pekin to live there ten years, and to learn the Chinese language. (N.B.-Some year later than 1850 this Archimandrite came to me at Oxford, being then attached as interpreter to Admiral Pontiatine's mission to Japan.)

December 13 [0.s.].-At the Synod, Mr. Skreepitsin presented me to the Archpriest Bajanoff, late preceptor to the Grand Duke Alexander, as well as Imperial Confessor. I also met Mr. Serbinovich, private Secretary to Count Pratasoff, the priest Raichovsky, Admiral Ricard, and others. One of them presented me to the President of the Academy of Sciences, who said he would show me the oldest MS. of the Scriptures which they have in Russia, being of the tenth or eleventh century.

Mr. Skreepitsin said, "Our Church has, and we

have, one good point; that is its tolerance. We are not like Rome, which anathematizes all others; we have our own rite, but can be at peace with others, for they are all essentially one. The same Christ is worshipped by us all, and all things else are matters of comparative indifference." I replied, "I cannot admit two or more religions, as you seem to do, but either we are of the same religion, or one of us is a heretic. There is one faith, one Church, one baptism, &c."

CHAPTER LXXX.

Conversations with the Princess Dolgorouky.

D1

ECEMBER 14 [o.s.].-Met at the Millionnaia

the Archpriest Kutnevich, who spoke again in praise of Bishop Andrewes's Devotions. He took me to the house of Princess Dolgorouky, whose husband is Governor of Vilna. She was interested, she said, to hear of the intention which brought me to Russia, because " we are so used to have our Church and religion despised by those who know nothing about it." She spoke English perfectly. She complained of the bigotry of the Catholics: "They think it a sin to enter a Greek church." I suggested that the Catholics are quite right in acting so, if they are Catholics, if that is their distinguishing title.

Presently she said, "You are High Church, but you have not in your Church the Mass'? the 'Liturgy'?" Certainly we have it," I answered. "But it is not always said there," she replied; "this seems to me the great difference between our worship

and that of the Protestants. I have often been to hear the prayers, hymns, and sermons of the Lutherans, but I never felt there as if I had been in Church; on the contrary, the whole outward worship irresistibly impresses me with a sense of the depth and holiness of the mystery. In it, both in the words and the ceremonies, the whole incarnation and life and passion of Christ, our redemption, and the application of it to our souls, are shadowed forth, and pleaded and obtained. I know you have the Communion, which is contained in the Mass, but that is a separate thing; and it is even opposed (popularly) to the Mass. The German Lutherans also have that; but it is stripped of all that deep worship which we have in our Church, even when the people do not communicate, and which the Latins have also."

"I am

After some farther conversation, she said, sorry, however, that you should think so harshly of all other Communities, as of the German Lutherans. I have known so many excellent people among them. I love charity and tolerance, and dislike very much. the intolerance and sweeping condemnations of the Catholics." I had been telling her that I first went abroad regarding all Lutherans and Calvinists of the Continent as brethren, though lacking some things, and Papists as all but idolators, but had soon discovered that the Lutherans and Calvinists are the Dis