The Bible is then brought out. The diakon, followed by two attendant diatshoks, holds it on high, allowing only the under edge to touch his forehead. He kisses the book and lays it down on a desk that stands before the "royal" or centre door of the ikonostas. This is no easy work, as the Bibles in Russian churches are enormously large and heavy. As we have before seen, some of those in the churches on the Kremlin are so laden with gold and jewels, that it requires two men to carry one Bible. One of the priests then reads an endless lesson from the scriptures. This reading, which should be the most edifying part of the service, is gabbled over so rapidly, that the reader gets completely out of breath every minute, and not a soul can understand a single word, while the unmeaning part of the proceeding, the announcement, the bringing forth of the book, the opening and shutting of the doors, and such like matters, are performed with the most stately and picturesque slowness. I remarked this once to a priest, and asked him why they read with such frantic haste. " Ah, Batiushka," answered he, " we must make haste ! There is so much to do ! We should not otherwise have finished in half a day." The reader is frequently interrupted by the choir, with the constantly repeated words " Gospodi pomiluV^ (Lord, have mercy). This interruption, if somewhat monotonous, is yet beautiful and melodious, and far more pleasing than the everlasting pitiless tinkling of the choristers in a Catholic church. It is not quite so agreeable when the reader himself sometimes breaks in with " Gospodi pomilui,'' which he repeats thirty-six or forty times in one breath.
During this time the high-priest who conducts the whole ceremony, is constantly employed mysteriously at the altar, it is not very evident with what. As the " royal" door of the Ikonostas is always made of some open carving, behind which a vapour-like half transparent veil hangs, the high priest is perceived through it, continually moving backwards and forwards, and the stage, like the action, is a double one, half public, and half concealed. When all is ready the second act opens.
As the preparation began with a powerfully spoken announcement, the transubstantiation commences with a beautiful psalm, agreeable to hear everywhere, but, as sung in the cathedrals of the capital, a high enjoyment. The royal door then opens and displays to the people the decorated altar and splendid interior of the sanctuary. At the same moment the side-doors open and forth come the whole body of officiating priests bearing the bread and wine, a diatshok preceding them with a burning taper. Then comes the high-priest wdth a silver chalice, followed by another with the salver on his head. They stand in this disposition before the ' royal door," and the diakon pronounces aloud a prayer for the imperial family. The priests then return to the sanctiiarv through the royal door, and singing '' Tshc C/irrurimi,'' place the elements solemnly upon the altar, where the transubstantiation is to take place. The high-priest kneels down and reads many prayers to himself, to supplicate God's assistance in the consecration of the bread and wine.
In the meantime the diakon takes his former position as herald, and calls or sings with a loud voice, " Depart, ye unbelieving, that no infidel may remain in the church. We believing ybtces will then supplicate the Lord for his peace."
This ceremony probably comes from the olden time of Christianity, when Heathens and Christians were yet mingled in the cities of Greece. Any Jews or Mohammedans who may.happen to be in the church must then go out, as they dare not be present at the solemn moment of tran substantiation. Immediately afterwards the diakon begins the long peculiar prayer: " We supplicate thee. Lord, for the salvation of our souls: For the purity of the air; For the increase of fruits; For the freedom of captives; For welfare of travellers; For the healing of the sick. We pray for our parents, for our brethren, for our children; For the congregation here assembled, and for those who are not here. Gospodi pomolimsa! (Lord, we supplicate thee)," To this general prayer a special prayer is added for the imperial family and the state: " For his imperial grandeur, our great lord, the lord Nikolai,' the son of Paul, absolute sovereign of all the Russias; O God, we pray thee^ for his consort om Empress Alexandra, Frederick's daughter;" and so they go through the whole imperial family, naming every one separately, not omitting our good Duke of Saxe Weimar, who little thinks that thousands of prayers are daily oifered up for him, even as far as America and Kamtshatka.