As the child, so long as it is unchristened, is a little heathen, and as such a subject of the evil spirit, the priest's first address to it is a demand that it will renounce liim, " Atrekaissa a diavola" (Renounce the devil). As the child does not answer, the godfathers do so for him, and then, — and a very odd thing it is to see, — the priest spits beliind him, and all those present follow his example; they spit at the retreating de^il ! This is the first act of the baptism. As an interlude, the priest offers up a prayer, and if he has brought singers with him, they sing. During this time, the child is in a neutral condition, and it is in fjict hard to say to which kingdom his soul belongs. The evil spirits have left him, but the good have not yet taken possession. I never could learn what the priests think on thia point. Perhaps they admit a middle state, or purgatory. At any rate he hovers a tolerably long time between heaven and the lower world ; but whatever the somewhat extravagant fancy of the elders may choose to suppose his condition to be, blessed or unblessed, the httle one cries or smiles philosophically through all. Before the immersion, the whole party, preceded by the priest and the godfathers, make a solemn procession round the font; this is repeated three times in the name of the Father, the Son, and the Holy Ghost. Then the priest consecrates the water, and puts a metal cross into it ; and afterwards immerses the child three times, again in the three sacred names ; and lastly pronounces the baptismal name bestowed on him.
With respect to the name, the custom varies in different parts of Russia. The great, of course, bestow what names they please ; but in some places the peasants must take the name of the saint on whose day the child may happen to be christened. In others, they may choose between the saints for eight days before, and eight days after the birth-day. Sometimes, and this is most frequently the case, the priest, whose counsel is always asked, gives the name. No Russian has more than one name. This custom rests upon the belief that each name has its representative in heaven, who is the guardian angel of all those bearing that name. It is impossible, therefore, they say, that any one should bear two, because he cannot have two protecting angels ; that is, he cannot serve two masters. After the third immersion, the child is a Christian, as the visible sign of which, the priest suspends a small metal cross to the neck by a black string, and this is kept on the breast as an amulet through life. It is then dressed; the procession roimd the font repeated, this time the godfather carrying the child, instead of the godmother ; burning tapers are earned before them, whose flame is always held to symbolise the Holy Spirit in the Russian church ; they must not, therefore, begin to flame, till the child is supposed to be filled with that spirit. The child is then anointed on the body, eyes, ears, mouth, hands, and feet, with the before-mentioned mir, or holy oil. Lastly, from four places on its little head, the priest cuts cross-wise a piece of its silky hair. Unfortunately I never could learn the signification of this hair-cutting. It is rolled up sometimes with a little wax into a ball, and thrown into the font.
No stranger who wishes to become acquainted with the spirit of this people, will omit to be present at the mass celebrated on Sundays and holidays, with the administration of the sacrament. As it is the chief act of divine senice for fifty millions ©f people, and contains much that is characteristic of the people, we will endeavour to give a faithful account of it.
Simple as it might appear at first, the priests have made so many additions to the ceremony, that a perfect mass, as performed by monks in the leisure of the cloister, lasts three or four hours. In the ordinary churches, where much is abridged and hurried over, it is still long enough.
When the congregation is assembled, a diakon comes through one of the side doors of the ikonostas, and placing himself in front raises the extremity of a long, broad, gold-embroidered ribbon that hangs over his shoulders with the left-hand, and proclaims aloud, " In the name of the Father, the Son, and the Holy Ghost, divine service is beginning." For this service they select if possible a gigantic figure with a stentorian voice, that resounds all over the church. Immediately afterwards, the herald, in the same picturesque attitude, with elevated hand, announces in the name of what persons they are dividing the bread for the holy ordinance. In the name of our Lord and most gracious Emperor Nicholas Paulovitsh. In the name of our Empress Alexandra Feodorovna. In the name of the whole imperial house. Of the state, of the military, of the civil orders. In the name of all orthodox Russians, and of all our Christian brethren.