part05+-第17章

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original　from　which　he　made　his　translation；　with　a　copy　of　the



translation　itself。　But　he　also　told　me　that　the　next　book　he



translated　was　a　volume　of　Emerson's　〃Essays；〃　and　he　added　that



for　years　there　had　always　lain　open　upon　his　study　table　a



volume　of　Emerson's　writings。







There　is；　thus　clearly；　a　relation　of　his　mind　to　the　literature



of　the　Western　world　very　foreign　to　his　feelings　regarding



Western　religious　ideas。　This　can　be　accounted　for　perhaps　by　his



own　character　as　a　man　of　letters。　That　he　has　a　distinct



literary　gift　is　certain。　I　have　in　my　possession　sundry　articles



of　his；　and　especially　a　poem　in　manuscript；　which　show　real



poetic　feeling　and　a　marked　power　of　expression。　It　is　a　curious



fact　that；　though　so　addicted　to　English　and　American　literature；



he　utterly　refuses　to　converse　in　our　language。　His　medium　of



communication　with　foreigners　is　always　French。　On　my　asking　him



why　he　would　not　use　our　language　in　conversation；　he　answered



that　he　had　learned　it　from　books；　and　that　his　pronunciation　of



it　would　expose　him　to　ridicule。







In　various　circles　in　St。　Petersburg　I　heard　him　spoken　of　as　a



hypocrite；　but　a　simple　sense　of　justice　compels　me　to　declare



this　accusation　unjust。　He　indeed　retires　into　a　convent　for　a



portion　of　every　year　to　join　the　monks　in　their　austerities；　but



this　practice　is；　I　believe；　the　outgrowth　of　a　deep　religious



feeling。　On　returning　from　one　of　these　visits；　he　brought　to　my



wife　a　large　Easter　egg　of　lacquered　work；　exquisitely



illuminated。　I　have　examined；　in　various　parts　of　Europe；



beautiful　specimens　of　the　best　periods　of　mediaeval　art；　but　in



no　one　of　them　have　I　found　anything　in　the　way　of　illumination



more　perfect　than　this　which　he　brought　from　his　monkish



brethren。　In　nothing　did　he　seem　to　unbend　more　than　in　his



unfeigned　love　for　religious　art　as　it　exists　in　Russia。　He



discussed　with　me　one　evening　sundry　photographs　of　the　new



religious　paintings　in　the　cathedral　of　Kieff　in　a　spirit　which



revealed　this　feeling　for　religious　art　as　one　of　the　deepest



characteristics　of　his　nature。







He　was　evidently　equally　sensitive　to　the　beauties　of　religious



literature。　Giving　me　various　books　containing　the　services　of



the　Orthodox　Church；　he　dwelt　upon　the　beauty　of　the　Slavonic



version　of　the　Psalms　and　upon　the　church　hymnology。







The　same　esthetic　side　of　his　nature　was　evident　at　various　great



church　ceremonies。　It　has　happened　to　me　to　see　Pius　IX　celebrate



mass；　both　at　the　high　altar　of　St。　Peter's　and　in　the　Sistine



Chapel；　and　to　witness　the　ceremonies　of　Holy　Week　and　of　Easter



at　the　Roman　basilicas；　and　at　the　time　it　was　hard　to　conceive



anything　of　the　kind　more　impressive；　but　I　have　never　seen　any



church　functions；　on　the　whole；　more　imposing　than　the　funeral



service　of　the　Emperor　Nicholas　during　my　first　visit　to　Russia；



and　various　imperial　weddings；　funerals；　name…days；　and　the　like；



during　my　second　visit。　On　such　occasions　Pobedonostzeff



frequently　came　over　from　his　position　among　the　ministers　of　the



crown　to　explain　to　us　the　significance　of　this　or　that　feature



in　the　ritual　of　music。　It　was　plain　that　these　things　touched



what　was　deepest　in　him；　it　must　be　confessed　that　his　attachment



to　the　church　is　sincere。







Nor　were　these　impressions　made　upon　me　alone。　It　fell　to　my　lot



to　present　to　him　one　of　the　most　eminent　journalists　our　country



has　producedCharles　A。　Dana；　a　man　who　could　discuss　on　even



terms　with　any　European　statesman　all　the　leading　modern



questions。　Dana　had　been　brought　into　close　contact　with　many



great　men；　but　it　was　plain　to　seewhat　he　afterward



acknowledged　to　methat　he　was　very　deeply　impressed　by　this



eminent　Russian。　The　talk　of　two　such　men　threw　new　light　upon



the　characteristics　of　Pobedonostzeff；　and　strengthened　my



impression　of　his　intellectual　sincerity。







In　regard　to　the　relation　of　the　Russo…Greek　Church　to　other



churches　I　spoke　to　him　at　various　times；　and　found　in　him　no



personal　feeling　of　dislike　to　them。　The　nearest　approach　to　such



a　feeling　appeared；　greatly　to　my　surprise；　in　sundry　references



to　the　Greek　Church　as　it　exists　in　Greece。　In　these　he　showed　a



spirit　much　like　that　which　used　to　be　common　among　High…church



Episcopalians　in　speaking　of　Low…church　〃Evangelicals。〃　Mindful



of　the　earnest　efforts　made　by　the　Anglican　communion　to　come



into　closer　relations　with　the　Russian　branch　of　the　Eastern



Church；　I　at　various　times　broached　that　subject；　and　the



glimpses　I　obtained　of　his　feeling　regarding　it　surprised　me。



Previously　to　these　interviews　I　had　supposed　that　the　main



difficulty　in　the　way　to　friendly　relations　between　these　two



branches　of　the　church　universal　had　its　origin　in　the　〃filioque〃



clause　of　the　Nicene　Creed。　As　is　well　known；　the　Eastern　Church



adheres　to　that　creed　in　its　original　form；the　form　in　which



the　Holy　Ghost　is　represented　as　〃proceeding　from　the



Father；〃whereas　the　Western　Church　adopts　the　additional　words；



〃and　from　the　Son。〃　That　the　Russo…Greek　Church　is　very　tenacious



of　its　position　in　this　respect；　and　considers　the　position　of





the　Western　ChurchCatholic　and　Protestantas　savoring　of



blasphemy；　is　well　known；　and　there　was　a　curious　evidence　of



this　during　my　second　stay　in　Russia。　Twice　during　that　time　I



heard　the　〃Missa　Solennis〃　of　Beethoven。　It　was　first　given　by　a



splendid　choir　in　the　great　hall　of　the　University　of



Helsingfors。　That　being　in　Finland；　which　is　mainly　Lutheran；　the



Creed　was　sung　in　its　Western　form。　Naturally；　on　going　to　hear



it　given　by　a　great　choir　at　St。　Petersburg；　I　was　curious　to



know　how　this　famous　clause　would　be　dealt　with。　In　various　parts



of　the　audience　were　priests　of　the　Russo…Greek　faith；　yet　there



were　very　many　Lutherans　and　Calvinists；　and　I　watched　with　some



interest　the　approach　of　the　passage　containing　the　disputed



words；　but　when　we　reached　this　it　was　wholly　omitted。　Any



allusion　to　the　〃procession〃　was　evidently　forbidden。　Great；



therefore；　was　my　surprise　when；　on　my　asking　Pobedonostzeff；＇5＇



as　the　representative　of　the　Emperor　in　the　Synod　of　the



empire；the　highest　assemblage　in　the　church；　and　he　the　most



influential　man　in　it；　really　controlling　archbishops　and　bishops



throughout　the　empire；whether　the　〃filioque〃　clause　is　an



insurmountable　obstacle　to　union；　he　replied；　〃Not　at　all；　that



is　simply　a　question　of　dialectics。　But　with　whom　are　we　to



unite？　Shall　it　be　with　the　High…churchmen；　the　Broad…churchmen；



or　the　Low…churchmen？　These　are　three　different　bodies　of　men



with　distinctly　different　ideas　of　church　order；　indeed；　with



distinctly　different　creeds。　Which　of　these　is　the　Orthodox



Church　to　regard　as　the　representative　of　the　Anglican



communion？〃　I　endeavored　to　show　him　that　the　union；　if　it　took



place　at　all；　must　be　based　on　ideas　and　beliefs　that　underlie



all　these　distinctions；　but　he　still　returned　to　his　original



proposition；　which　was　that　union　is　impossible　until　a　more



distinct　basis　than　any　now　attainable　can　be　arrived　at。











＇5＇　I　find；　in　a　letter　from　Pobedonostzeff；　that　he　spells　his



name　as　here　printed。











I　suggested　to　him　a　visit　to　Great　Britain　and　his　making　the



acquaintance　of　leading　Englishmen；　but　to　this　he　answered　that



at　his　time　of　life　he　had　no　leisure　for　such　a　recreation；　that



his　duties　absolutely　forbade　it。







In　regard　to　relations　with