of Elisabethpol that the authorities determined to settle them in little colonies in the remoter parts o£ the province, lest that by uniting their strength they should be confirmed in their heterodoxy and exert a pernicious influence on Orthodox Christians in their neighbourhood. So the governor of the province—his name should be mentioned, Prince Nakashidze—determined to bring division and weakness among the banished brethren. He discovered that the Stundists were not all of one mind on questions of theology; so ingeniously selecting representatives of opposing views, he arranged that they should live together and "fight it out."
Perhaps a still more cruel arrangement was the selection of awful deserts like Gerusi, Terter, Yevlach, and other places, as the domicile of the Stundist leaders. Gerusi, a wretched Tartar village near the Persian frontier, a hot hollow in summer, surrounded by stony and parched hills, the sun beating down with unpitying intensity, was the place to which most of the preachers were now banished. From Kief and Kherson, from Bessarabia and the Crimea, from Kharkov and the Don Cossack country, came the wretched preachers of the Gospel, torn from their families, deprived of their livelihood, sick and hopeless from sufferings on their journey. Ivan Lisotski, of whom we have already heard, is here. There is no space for the names even of the chief of those who are now wearing and fretting their lives out among the parched rocks of Terter and Gerusi; but a place must be found for the names of some of Lisotski's companions, men who have done yeoman's service in the cause, and who are now patiently and prayerfully awaiting the fruits of their work. There are the Cossack preachers Fedot Kostromin, Piotr Rastchev, Procori Kundriukov, and Sergei Markov; there are the Little Russians Procop Apantchuk, Grigori Supruk, Lazar Bieletski, Sozont
