peasants. In their
minds religion and nationality are so closely allied as to be almost
identical. The Russian is, as it were, by nature a Christian, and the
Tartar a Mahometan; and it never occurs to any one in these villages
to disturb the appointed order of nature. On this subject I had once an
interesting conversation with a Russian peasant who had been for some
time living among Tartars. In reply to my question as to what kind of
people the Tartars were, he replied laconically, "Nitchevo"--that is to
say, "nothing in particular"; and on being pressed for a more definite
expression of opinion, he admitted that they were very good people
indeed.

"And what kind of faith have they?" I continued.

"A good enough faith," was the prompt reply.

"Is it better than the faith of the Molokanye?" The Molokanye are
Russian sectarians--closely resembling Scotch Presbyterians--of whom I
shall have more to say in the sequel.

"Of course it is better than the Molokan faith."

"Indeed!" I exclaimed, endeavouring to conceal my astonishment at this
strange judgment. "Are the Molokanye, then, very bad people?"

"Not at all. The Molokanye are good and honest."

"Why, then, do you think their faith is so much worse than that of the
Mahometans?"

"How shall I tell you?" The peasant here paused as if to collect his
thoughts, and then proceeded slowly, "The Tartars, you see, received
their faith from God as they received the colour of their skins, but
the Molokanye are Russians who have invented a faith out of their own
heads!"

This singular answer scarcely requires a commentary. As it would be
absurd to try to make Tartars change the colour of their skins, so it
would be absurd to try to make them change their religion. Besides this,
such an attempt would be an unjustifiable interference with the designs
of Providence, for, in the peasant's opinion, God gave Mahometanism to
the Tartars just as he gave the Orthodox faith to the Russians.

The ecclesiastical authorities do not formally adopt this strange
theory, but they generally act in accordance with it. There is little
official propaganda among the Mahometan subjects of the Tsar, and it is
well that it is so, for an energetic propaganda would lead merely to
the stirring up of any latent hostility which may exist deep down in the
nature of the two races, and it would not make any real converts. The
Tartars cannot unconsciously imbibe Christianity as the Finns have done.
Th