A. NICOL SIMPSON

Lent is heralded by carnival, called by Russians "Maslanitza"—the "Butter Wochen" of the Germans. Maslanitza is held during the eighth week preceding Easter, the fast proper is observed during the intervening seven weeks. During Maslanitza every article of diet, flesh excepted, is allowed to be partaken of, but over-indulgence in other articles, including drinks, is not forbidden.

Carnival commences on Sunday at noon and continues till the close of the succeeding Sunday. The salutation during the week is "Maslanitza," or "Sherokie Maslanitza," "Sherokie" meaning, literally "broad," indicating a full amount of pleasure, and the facial expression accompanying this salutation shows plainly that unrestrained enjoyment is the aim and object for the week. Upon the discharge of the time gun at noon, there emerge from all parts of the city tiny sleighs driven by peasants, chiefly Finns, who for the time are allowed to ply for hire by the payment of a nominal tax imposed by the police or city corporation. Most of these Finns are unable to speak Russian intelligibly, although living at no great distance from the capital. It is said that from 5,000 to 10,000 of these jehus come annually to St. Petersburg for Maslanitza, and they add materially to the gaiety of the city as they drive along the streets. These Finns are mostly patronized by the working-classes, for the simple reason that their charges are lower than the ordinary isvozchick, or cabby.

During the festivities the great centre of attraction for the working population is the "Marco Polo," or "Champ de Mars," an immense plain on the banks of the Neva. Here a huge fair is held, with the usual assortment of stalls, loaded with sweetmeats and similar dainties. Actors from the city theatres are upon the ground, with smaller booths where the stage-struck hero acts the leading part. There are dwarfs, fat women, giants, and the renowned ubiquitous Punch and Judy, merry-go-rounds, card-sharpers, cheap-jacks, and a medley crowd of men and women all catering for the roubles of the crowd. What are termed the "ice-hills" are perhaps the most attractive feature of the gathering.

In the city feasting and visiting are the order of the day. There is no limit to the consumption of "bleenies," a kind of pancake made of buckwheat flour, and eaten with butter sauce or fresh caviare, according to the circumstances of the families. Morn, noon, and night bleenies are cooked and eaten by the dozen, moistened, of course, with the indispensable vodka or native gin, which is distilled from rye.

When midnight of the second Sunday arrives, all gaieties are supposed to vanish, and a subdued and demure aspect must be assumed, and the form of congratulation between friends and acquaintances is—"Pozdravlin vam post," or "I congratulate you on the fast." The church bells toll mournfully at brief intervals from 4 or 5 A. M., when early mass is celebrated until about 8 P. M., when evening service closes.

Before the Passion—like the Jews, who at Passover search diligently for and cast out the old leaven—the Russian housewife likewise searches out every corner, most remorselessly sweeps from its hiding-place every particle of dust. Everything is done to make the house and its contents fit to meet a risen Saviour. The streets, always very clean, receive special attention, even the lamp-posts are carefully washed down and the kerbs sanded. Everything that will clean has brush and soap-and-water applied to it. The reason of this is the belief that our Saviour invisibly walks about the earth for forty days after Easter, that is, until Ascension Day.

On the Thursday of Passion Week "Strashnaya Nedelli," i. e., "Terrible Week," is enacted in a very realistic fashion one of the last acts of our Saviour—"the washing of the Disciples' feet." After the close of the second diet of worship at St. Isaac's Cathedral this ceremony is performed.

The most important day of the week is that of "Strashnaya Piatnitsa," or Good Friday, when the burial of our Lord is enacted before the people in a truly solemn and impressive manner. In every church there is a sarcophagus in imitation of our Saviour's tomb, and many of these sarcophagi are of elaborate workmanship with gorgeous gilt and otherwise ornamented. The lid is adorned with a painting representing our Saviour in death. At dawn this lid is carried into the chapel, and by 3 P. M. the sarcophagus is in its place on the daÏs ready to receive the body of our Lord. Shortly before the service is concluded, all the worshippers have their tapers lighted, the flame being procured from a candelabrum in front of the sacred icon. This is done by those nearest to the candelabrum lighting their tapers, while those behind them get the sacred flame from them, and in this way all get their tapers lit. Many endeavour to carry their burning tapers home, so that they may have the holy flame in their dwellings.

Leaving the chapel the crowd musters in the street. Then there emerges a church dignitary bearing a large brightly-burnished crucifix, followed by others bearing bannerettes and other symbols, the names and uses of which are to us a mystery. Last of all come forth four priests, clad in their gorgeous canonical vestments, bearing the lid of the sarcophagus which is supported on brass rods. Under the lid walks an aged priest clad in his clerical vestments, representing the dead Christ being carried to his tomb. Slowly, sadly, and reverently he is borne to the tomb, the worshippers crossing themselves most devoutly. A sudden rush is made for the church to witness the interment, the big bell meanwhile tolling mournfully as the procession moves on. The sad procession enters the church, and, going up to where the sarcophagus is placed with all the external appearances of love, mourning, and lamentation, the lid is placed on the sarcophagus and the last obsequies of the crucified "Christ" are over.

Preparations are now industriously made for the due celebration of the Resurrection morn. Shopping, shopping, shopping goes on without intermission. Those who can, prepare to adorn their bodies with one or more articles of new clothing, but all make preparations for a sumptuous feast. It is interesting to watch the shops, especially in the public markets, to see the avidity with which every article of food is bought up. The butchers come in, perhaps, for the largest share of custom, as flesh, especially smoked ham, is in universal demand. Ham among all classes of the community is indispensable for the breaking of the fast and the due celebration of the feast. Dyed eggs are in universal request. The exchange of eggs, accompanied with kissing on the lips and cheeks in the form of the cross, accompanies all gifts or exchange. The koolitch and paska have also to be bought. The koolitch is a sweet kind of wheaten bread, circular in form, in which there are raisins. It is ornamented with candied sugar and usually has the Easter salutation on it: "Christos vozkress"—"Christ is risen"—the whole surmounted with a large gaudy red-paper rose. The paska is made of cords, pyramidal in shape, and contains a few raisins, and, like the former, has also a paper rose inserted on the top. These are the sine qua non for the due observance of Easter, but what relation they may have, if any, to the Jewish Feast of the Passover, it is difficult to see, although in many other respects there is a striking resemblance to the service of the Temple in Jerusalem in the ritual of the Russo-Greek Church. The koolitch and paska and dyed eggs are brought to, but not into, the church on the Saturday evening. Some have burning tapers inserted into them, while a pure white table napkin is spread on the ground, or on benches specially provided for the purpose, awaiting the priests' blessing. The hours for this purpose are six, eight, and ten o'clock. The priests sprinkle the koolitch, paska, and dyed eggs at these hours, those to whom they belong slipping a silver or copper coin into his hand as a reward for his services. These articles are then carried home, and along with the other necessities for the feast are laid out on a table, there to lie untouched till the resurrection of the "Saviour" is an accomplished fact. Meanwhile the lessons are being read over the tomb of "Christ," and the devotees, still in large numbers, kiss His face and feet. About 11 P. M. the sarcophagus is wheeled to its usual place in the church, where it remains until the following Easter.

All the churches by this time are densely packed with worshippers, silently waiting with eager expectancy the time when their "Saviour" will break the bonds of death and rise from the tomb in which he has now lain for three days.

As if by magic, everyone has lighted his or her taper, and looks anxiously towards the altar-screen, where preparations are being made by the priests to go to Joseph of Arimathea's garden, as the disciples and women did of old to visit the tomb where Christ was buried. This they do by forming a procession with the crucifix, bannerettes, etc., each carrying a lighted candle in his hand. There is a rush among the worshippers to join the procession. They walk thrice round the church, searching diligently by the aid of their candles for "Christ," and not finding Him, they go to bring the disciples word that He is risen from the dead.

When the procession enters the threshold of the church, the royal gates are thrown back, suddenly displaying a marvellously beautiful stained glass window, and all eyes behold an enchanting representation of the Saviour in the act of rising from the cold grave.

The priests with the choristers, as they enter the church, proclaim in joyful tones, "Christos vozkress" ("Christ is risen"), the response being "Voestenno vozkress" ("Truly He is risen"). It is really a jubilant song of praise they sing—the finely trained voices of the choir and priests, joined with those of the worshippers, making it most impressive. Every face in the vast crowd bears the joyous expression of gladness, for to these men and women a really dead Christ has risen, and is now invisibly in their midst. Relatives and friends kiss each other and shake hands, and the salutation, "Christos vozkress," with the refrain, "Voestenno vozkress," is heard on every side. The officiating priest begins the usual early morning service (celebrated on ordinary Sundays at 5 A. M.), which continues until nearly three o'clock, when the churches are closed for the day.

Immediately after midnight a salute of one hundred and one guns is given from the fortress to greet the sacred morn. The whole city is stirred as the loud peal of cannon reverberates, proclaiming to the faithful that Christ is indeed risen from the dead. Some few worshippers remain in church until the early service is over, but the majority retire to their homes to tender the greetings of the day.

Then families and friends assemble at the domestic board that groans under a load of the good things of this life, according to their circumstances, and to make reparation to their stomachs for the privation they have endured during the seven weeks of Lent. And full compensation their stomachs get, as the feast is a literal gorge of meat and drink. Ham is on the table of prince and peasant alike, and it is first partaken of. The table of the rich is spread with all gastronomical luxuries, vodka and wines, cold roast beef, eggs, etc. These dainties remain on the table for several days; indeed a free table is kept, and all who call to congratulate are expected to partake of the hospitality. Not to do so is regarded in the light of an insult.

On Easter Sunday only gentlemen pay visits of congratulation; ladies remain at home for that day to receive and entertain visitors. Presents are dispensed to domestic and other servants. A good drink is as indispensable to the feast among the peasant class as a good feed, and they neither deny themselves the one nor the other, their potations lasting for several days.

To the Western mind the continual kissing and giving of eggs on the streets appear strangely out of keeping with the solemnity of the hour. To see a couple of bearded men hugging and kissing each other and each other's wives on the public streets, with the salutation, "Christos vozkress," is indeed peculiar. But use and wont justify this, and it would be a breach of courtesy to withhold the lips and cheeks, and would be regarded as indicating indifference to the great feast of the Church. Present-giving, although on somewhat similar lines to our Christmas greetings, is a much heavier tax on a Russian household than Christmas gifts are with us. In the ordinary house in St. Petersburg, the master, on gaining his breakfast-room, is saluted by his domestic servant with "Prazdnik (holiday), Christos vozkress," which involves a new dress for the female, or a money equivalent. Then the dvorniks, or house-porters, resplendent in clean white aprons, make their appearance, giving the usual salutation, and one or two roubles must be given. They have scarcely vanished when a couple of chimney-sweepers put in an appearance, necessitating another appeal to the purse; postmen follow, and in their rear come the juvenile representatives of your butcher, greengrocer, etc., all bent upon testing your liberality. You go to church and the doorkeeper gravely says, "Christos vozkress," while he of the cloak-room echoes the sentiment to the impoverishment of one's exchequer. But this seeming mendicancy is not confined to these classes, for even the reverend fathers and brethren walk in the same footsteps unblushingly. Either on foot or by carriage they call upon the well-to-do of their church, give the usual salutation, "Christos vozkress," and the kiss, partake of the general hospitality, and get their gratuity or "Na Chai," as it is called, and retire. They are scarcely gone when the "Staroste," or elders, put in an appearance, followed by the "Pyefche," or choristers, all of whom share in the bounty and hospitality of those on whom they call. The priests, of course, come in for the largest share, and, generally speaking, they know the value of the adage, "First come first served."

At mid-day of Easter Sunday a salute is fired from the fortress, and carnival begins again. It is a repetition of the same amusements as in carnival before Lent, and continues until the following Sunday evening.