the crime of preaching a gospel which, in suppressing alike the dogmas and rites peculiar to Church and Synagogue, should unite them both in one faith, based on belief in the Unity of God and on righteousness of life.[1]
The servile formalism of the Raskolnik, the extravagant mysticism of the Khlysti, the gross asceticism of the Skoptsi, the reformatory radicalism of the Protestant sects, all bear witness to the seething agitation and distressing anxieties which disturb the popular mind in Russia. In its groping after the truth it is borne hither and thither, towards ritualism, mysticism, or rationalism. However numerous and diverse the old paths indicated by religious enthusiasm, they have not sufficed to content the aspirations of an eager and imaginative race, still seeking, in questions of faith, as in other great problems, the true and final solution. Sects are constantly arising and disappearing. As old creeds die out new ones are being born. In the active effervescence of a vigorous people, young in civilization, freshly emancipated from ancient servitude, mental and corporeal, still inexperienced and undisciplined, brought into sudden contact with modern progress and ideas, while yet strongly imbued with old prejudices and superstitions, imposture and fanaticism assume the language of inspiration, favored by the religious instincts of the masses, and feebly opposed by the doubting spirit of the few. Popular credulousness and individual scepticism combined produce astonishing and contradictory results.
Striking characteristics of the Russian people, who, though ignorant, are naturally intelligent and quick, are their childish simplicity, their naïve enthusiasm, their facile credulity; they are still capable of welcoming false
- ↑ Dixon, "Free Russia," p. 134.
