Читать книгу Rasputin and the Russian Revolution - Catherine Princess Radziwill - Страница 6

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The beginning of the career of Gregory Rasputin is shrouded with a veil of deep mystery. He was a native of Siberia, of a small village in the government of Tobolsk, called Pokrovskoie. Some people relate that when quite a youth he was compromised in a crime which attracted some attention at the time—the murder of a rich merchant who was travelling from Omsk to Tobolsk to acquire from an inhabitant of the latter town some gold diggings, of which he wished to dispose. This merchant was known to carry a large sum of money, and as he never reached his destination inquiries were started. At last his body was found, with the head battered by blows, hidden in a ditch by the high road, together with that of the coachman who had driven him. The murderers were never discovered, but dark rumours concerning the participation of the youth Rasputin in the deed spread all over the village.

Whether it was the desire to put an end to them, or remorse for an action of which he knew himself to be guilty, it is difficult to say, but the fact remains that suddenly Gricha, as he was called, developed mystical tendencies and took to attending some religious meetings at which a certain wandering pilgrim used to preach. The latter used to go from place to place in Siberia predicting the end of the world and the advent of the dreaded day of Judgment when Christ would once again appear to demand from humanity an account of its various good or bad actions. For something like two years Rasputin followed him, until at last he began himself to assume the character of a lay preacher, to apply himself to the study of the Scriptures and to try to establish a sect of his own, the principles of which he exposed to his followers in these terms:

I am possessed of the Holy Spirit, and it is only through me that one can be saved. In order to do so, one must unite oneself with me in body and soul. Everything which proceeds from me is holy, and cleanses one from sin.

On the strength of this theory, Rasputin declared that he could do whatever he liked or wished. He surrounded himself with worshippers of both sexes, who believed that by a close union with him they could obtain their eternal salvation, together with divine forgiveness for any sins they might have committed during their previous existence.

Strange tales began to be related concerning the religious assemblies at which the new prophet presided. But, nevertheless, the whole village of Pokrovskoie, whither he had returned after his few years’ wanderings, accepted his teachings and submitted to his decrees with scarcely any exceptions. These unbelievers were looked upon askance by the majority of the inhabitants, who had succumbed to the “monk’s” power of fascination and hypnotism. It was with nothing else that Rasputin kept his “flock” subjugated. He introduced among them the cult of his own person, together with certain rites which he called “sacrifice with prayer.”

According to the narratives of some people, who out of curiosity had attended these ceremonies, this is how they proceeded: In the night, as soon as the first stars had become visible in the sky, Rasputin, with the help of his disciples, dragged some wood into a deep ditch dug for the purpose and lighted a huge bonfire. On a tripod placed in the midst of this fire was put a cup full of incense and different herbs, around which people began to dance, holding themselves by the hand all the while, and singing in a voice which became louder and louder as the wild exercise became more and more accelerated different hymns which always ended with the phrase: “Forgive us our sins, O Lord, forgive us our sins.”

* * * * *

The dance went on until people fell exhausted to the ground and groans and tears replaced the former singing. The fire died out slowly and, when darkness had become complete, the voice of Rasputin was heard calling upon his disciples to proceed to the sacrifice which God required them to perform. Then followed a scene of general orgy.

* * * * *

As one can see by this tale, the strange practices introduced by the seer, about whom people were already beginning to talk, differed in no way from those generally in use among the Khlysty, and, indeed, Rasputin made no secret of his allegiance to this particular form of heresy, in which, however, he had introduced a few alterations. For instance, he did not admit that the souls of his followers could be saved by a general prayer, but only thanks to one uttered in common with him, and by a complete submission to his will. Some persons have alleged that during the early wanderings of Rasputin he had gone as far as China and Thibet, and there learned some Buddhist practices, but this is hardly probable, as in that case his instruction would have been more developed than it was. It is far more likely that during his travels he had met with exiled sectarians belonging to the different persecuted religious Russian communities, of which there exist so many in the whole Oural region, and that they initiated him into some of their rites and customs. They also made him attentive to the hypnotic powers, which he most undoubtedly possessed, teaching him how to use them for his own benefit and advantage.

Very soon Rasputin found that Pokrovskoie was not a field wide enough for his energies, and he took to travelling, together with a crowd of disciples that followed him everywhere over the eastern and central Russian provinces. There he contrived to win every day new adherents to the doctrines in which free love figured so prominently. Among the towns where he obtained the most success can be mentioned those of Kazan, Saratoff, Kieff and Samara.

Concerning his doings in Kazan, people became informed through a letter which one of his victims addressed to the bishop of that diocese, Monsignor Feofane, who had shown at the beginning of Rasputin’s career a considerable interest in him and who had protected him with great success. In this letter, which later on found its way into the press, the following was said among other things:

“Your Reverence, I absolutely fail to understand how it is possible that you continue to this day to know and see Gregory Rasputin. He is Satan in person and the things which he does are worthy of those that the Antichrist alone is supposed to perform, and prove that the latter’s advent is at hand.”

The writer then proceeded to explain that Rasputin had completely subjugated the mind of her two daughters, one of whom was aged twenty, whilst the second had not yet attained her sixteenth year.

“One afternoon,” writes this unfortunate mother, “I met in the street, coming out of a bathhouse, Rasputin, together with my two girls. One must be a mother to understand the feelings which overpowered me at this sight. I could find no words to say, but remained standing motionless and silent before them. The prophet turned to me and slowly said: ‘Now you may feel at peace, the day of salvation has dawned for your daughters!’”

Another woman, who had also fallen under the spell of Rasputin, wrote as follows about him:

“I left my parents, to whom I was tenderly attached, to follow the prophet. One day when we were travelling together in a reserved first-class carriage, talking about the salvation of souls and the means to become a true child of God, he suddenly got up, approached me, and * * * proceeded to cleanse me of all my sins. Towards evening I became anxious and asked him: ‘Perhaps what we have been doing to-day was a sin, Gregory Efimitsch?’ ‘No, my daughter,’ he replied, ‘it was not a sin. Our affections are a gift from God, which we may use as freely as we like.’”

Bishop Feofane finally was obliged to recognise the evil which Rasputin was constantly doing, and he bitterly repented having been taken in by him and by his hypocrisy. He reproached himself especially for having given him a letter of recommendation to the famous Father John of Cronstadt, through whom Rasputin was to become acquainted with some of the people who were later on to pilot him in the society of St. Petersburg. The bishop was not a clever man by any means, but he had been sincere in his admiration for Rasputin, a fact which added to the consternation that overpowered him when the truth about the famous sectarian became known to him. He assembled a kind of judicial court, composed of one bishop, one monk and three well-known and highly respected civil functionaries, and called upon the prophet to come and explain himself before this court as to the actions which were imputed to him. Among these figured his general conduct in regard to the women who had enrolled themselves in the ranks of his disciples. But somehow the adventurer succeeded in dispelling the suspicions that had become attached to his name and conduct, and he explained in a more or less plausible manner the things which had been told about him. His leanings towards feminine society, and his invariable custom of bathing with women, he declared to be quite innocent things, and only a proof of his desire to show that it was quite possible for human beings to rise above every kind of carnal temptation.

In spite of this episode, which would have interfered with the career of any one but Rasputin, the fame of the latter grew with every day that passed. He established himself at last in the town of Tiumen in Siberia, where he hired the whole of a large house for himself and some of his most favoured disciples, and he began to turn his activity into another and more profitable channel. He established reception hours every day, when all his followers, admirers and friends could come to speak with him about any business they liked. Hundreds of people used to attend those receptions, among them some very influential persons curious to see and speak with the modern Peter the Hermit, who declared that he had been called by God to save Holy Russia. In some mysterious manner he acquired the reputation of having great influence in high quarters, where (this must be noticed) he was at the time still quite unknown. Governors fearing dismissal, rapacious functionaries whose exactions had become too flagrant, as well as business men in quest of some good “geschaft,” to use the German expression employed before the war among financial circles in Russia, crowded round him, waiting sometimes hours for an opportunity to speak with him, and fully believing in his capacities for obtaining what they required.

Rasputin soon became a kind of business agent and surrounded himself with a number of secretaries of both sexes, whose occupation consisted in attending to his correspondence—he could himself hardly read or write—and in receiving the numerous offerings which were being brought to him daily. These secretaries, among whom figured a sister of the Bishop of Saratoff, Warnava, made an immense amount of money themselves because no one was ever admitted into the presence of Rasputin without having previously paid dearly for this favour. Very soon they established a tax in regard to the audiences granted by their master.

Besides this sister of Bishop Warnava, Rasputin had another female secretary, and they both accompanied him in all his travels, calling themselves his spiritual sisters. They constituted, so to say, his bodyguard, and wherever he went, even in St. Petersburg, they never left off attending him and seeing to all his wants. They were the channel through which everything had to go, and without their consent no one was ever admitted into the presence of the “Saint,” as they already had begun to call him.

Gregory Rasputin very often used to visit Tobolsk, where he was always received with great ceremony and pomp, as if he had been really the important personage he believed himself. The policeman in the streets saluted him as he passed; the carriage in which he drove was escorted or preceded by a high police functionary, and the governor asked him to dinner. The same kind of thing used to take place in other Siberian cities. In one of them the staterooms reserved at the railway station for any high authority on a visit to the place were thrown open to him. In another triumphal arches were erected in his honour, while in a third he was met by deputations in the midst of which could be seen civil functionaries and religious dignitaries.

How all this happened no one knew or could explain. In what consisted the fame of Rasputin and what he had done to deserve all these honours nobody could tell. But fame he had acquired, honours he had obtained, and where another person gifted with a smaller amount of impudence than he was possessed of, would have been put into prison or sent to a madhouse, Gricha had it all his own way, and defied governors and judges with an equal indifference, sure that none among them would be daring enough to try to put a stop to his progress or to his avidity.

Most friendly, not to say intimate, relations were established between Rasputin and Bishop Warnava, especially after the latter’s elevation to the Episcopal See of Tobolsk. The first sermon which Warnava preached in that town he dedicated to the wife of Rasputin. One need not say that the whole clergy of the town and of the diocese trembled before Rasputin, who did not fail to exact from it large sums of money, which he extorted, thanks to the promises which he made but never meant in the least to keep.

During the course of the year 1909 complaints about Rasputin’s behaviour increased to a considerable extent. He was once more called before an ecclesiastical court to give explanations in regard to his general conduct. Among his judges figured again Bishop Feofane. This time Rasputin could not clear himself of the charges preferred against him, and he was invited to retire for one year into a monastery by way of penance. But Rasputin refused to submit to this sentence and categorically declined to do as he had been told. He gave as a reason for his disobedience to the commands of his ecclesiastical superiors that his conscience obliged him to resist because it would be impossible for his “spiritual sisters and daughters” to accompany him in his retreat and live together with him in the monastery they wished him to enter.

At the time this incident took place Rasputin was already living in St. Petersburg, whither he had repaired on the invitation of some of his admirers and protectors, who had the opportunity to listen to his preachings in Kieff and other Russian towns. Among them figured the Countess Sophy Ignatieff, a woman of high standing, irreproachable reputation and great influence in some circles of the capital, where her salon was considered the centre of the conservative orthodox party. Bishops and priests figured among her daily visitors, and it was among her habitués that the most important ecclesiastical appointments in the Empire were discussed. Often it was the candidates whom she honoured with her protection who were chosen for a bishop’s place or for that of a superior to one of those rich monasteries the heads of which are quite personages in the state.

The Countess was already an old woman, widow of a man who had been murdered during the revolution of 1905, and, incapable of being even suspected of any frailties of conduct. She was the mother of a large family, and though by no means brilliant, was yet clever in her way, with a slight propensity to intrigue. She was extremely devout, with a strong tendency to exaltation where religious matters came into question, and was continually lamenting what she called the relaxation of modern society in those practices of strict church discipline which Russians belonging to the higher classes have lately taken to forgetting. She would not have missed attending any of the long Church services, sometimes so tiring in the Orthodox faith, which are celebrated on Sundays and many feast days, and she strictly fasted at prescribed times. Indeed, her whole existence was, as regards its daily routine, more that of a nun than of a woman of the world. But for all that, she liked to keep herself well informed as to all that was going on around her, and politics was her especial hobby.

Among those who frequented her house were Mr. Sabler, then Procurator of the Holy Synod, together with his future successor, Mr. Loukianoff; a good sprinkling of ministers—she was distantly related to Mr. Stolypine, a fact that had considerably added to her importance during the latter’s lifetime—and a few influential dames belonging to the immediate circle of friends of the imperial family. All this constituted a coterie that had gradually assumed perhaps more importance than it really deserved, but that brought into St. Petersburg society an element with which it would not have been wise to trifle and which it was impossible to overlook, for any one caring to concern himself or herself with the course that public affairs were taking and assuming.

A few years before the time I am referring to, that is about 1908 or 1909, a good deal of interest was excited not only in St. Petersburg, but in the whole of Russia, by a monk called Illiodore, who also preached a new gospel to those willing to listen. There was, however, about him none of the peculiarities which distinguished Rasputin, and no one had ever found one word to say against his morals. But he tried also to found a religion of his own in the sense that he attempted to develop on a higher scale, and with certain Protestant leanings, the feelings of fervour of the people. At Saratoff, where he lived, he did a great deal of good, and he had built there a large church, Orthodox, of course, which soon became a centre of pilgrimage to which flocked thousands and thousands of people desirous of hearing him and of listening to his inflamed speeches. They reminded one of those crusades that in the Middle Ages had stirred whole nations to rise and rush to deliver the Holy Sepulchre from the yoke of the infidels. He was far more a Peter the Hermit than Rasputin, and had, moreover, education, which the other lacked.

But ecclesiastical authorities in St. Petersburg did not approve of his teachings, and he soon came into conflict with them, together with the Bishop of Saratoff, who had all along supported him and who considered him as being really a good and pious man. This conflict led to a quarrel, the result of which was that Illiodore was confined in a monastery, whence, however, with the help of his disciples and adherents, he contrived to make his escape. There was also a whole series of lawsuits, into the details of which it is useless to enter here. At last the monk was unfrocked for rebellion to his superiors, by a decree issued from the Holy Synod, and compelled to take back his secular name of Trufanoff. He became fearful of further annoyance and managed to get hold of a false passport, with the help of which he made his way into Norway, where we shall find him presently mixed up in a most extraordinary adventure with which Rasputin was concerned. But before all this had occurred there was a brief period when Illiodore was quite an important personage in Russia, and the salons of the Countess Ignatieff and of other ultra-devout ladies used to see a lot of him whenever he happened to be in St. Petersburg. These feminine listeners were very fond of him, and did their best to spread his reputation all over the capital.

During Rasputin’s wanderings he had come across Illiodore at Saratoff, and the latter, like so many others before and after him, had succumbed to the hypnotic spell which “Gricha” was casting around him. He had believed him to be a real servant of God, and he had engaged him to come to St. Petersburg and to preach there before some of the people who had already listened to his (Illiodore’s) sermons. He had introduced him to the celebrated Father John of Cronstadt, this saintly priest who was so famous for his virtues and his good deeds. And, strange though this may appear, Father John also had been struck by Rasputin’s eloquence and had believed him to be really inspired by the Lord. In order to explain the state of mind prevalent at the time among the orthodox clergy one must say that the clergy, or at least some of their important members, were trying to bring about a revival of religious fervour in the Orthodox Church, especially among persons belonging to the upper classes, who had, during the last twenty-five years or so, become more than indifferent in regard to spiritual matters, and who had considered religion more a question of “convenience” than anything else. Since the religious censorship had been suppressed and books to any amount treating of every conceivable subject had been allowed to circulate freely in the country, the former attachment to the Mother Church had waxed fainter and fainter, until this Church appeared in the eyes of many as simply a question of good breeding, to which it was necessary to conform when one belonged to good society, but which, beyond this, was treated entirely as a matter devoid of importance.

In view of this fact, those Prelates and Dignitaries who lamented over this state of things were not sorry to find that there were still in the world people capable of arousing in the minds of others an interest in religion and religious matters. This explains partly why the craze which seized some persons in regard to Illiodore at first, and to Rasputin later on, was not viewed with the dissatisfaction one might have expected by the Russian ecclesiastical authorities. They argued that surely it was better for people to pray in the way these two so-called “saints” told them to do than not to pray at all. It was only much later, after Illiodore’s rebellion to the orders of his superiors, and Rasputin’s ever-growing personal influence had begun to alarm them, that there were found some bishops in Russia who made a stand against both, until at last a catastrophe removed these two men from the scene of their previous labours and successes.

Rasputin and Illiodore were in time to become mortal enemies, but at first a great friendship united them, and when Rasputin was sentenced to enter a convent in the manner already related, Illiodore took up his cause most warmly and telegraphed to one of the former’s admirers, an ecclesiastic of high rank in St. Petersburg, in the following terms: “Neither Bishop Feofane nor Archimandrite Serge has behaved fairly in regard to the ‘Blessed Grigory.’” Illiodore’s efforts, however, did not avail and Rasputin was ordered to leave the capital immediately. But instead of being compelled to enter the convent whither they had wished to confine him at first, he was allowed to return to his native village of Pokrovskoie. Before doing so he bethought himself of calling on his former patron, Bishop Feofane, but the latter met him with the exclamation, “Don’t approach me, Satan! Thou art not a blessed thing, but only a vulgar deceiver!” At Pokrovskoie Rasputin surrounded himself with twelve sisters, of whom the oldest was barely twenty-nine years of age. They all lived in his house, which was extremely well arranged and richly furnished. Rasputin’s wife, together with her children, was also there and occupied a suite of five rooms, whilst each of the sisters had a separate room to herself.

People wondered that the woman who ought to have been the sole mistress in the place had consented to share her authority with all these girls, and some even thought that she was just as bad as her husband. In reality, the “Prophet’s” consort had done all that she could to persuade her husband to give up the “mission” which he declared had been imposed upon him by the Almighty and to return to his former life of a simple peasant. Her efforts had remained fruitless, and Rasputin had replied to all her entreaties that his past existence had come forever to an end, and that he knew his star was about to shine in a wonderful way within a short time. He commanded his wife not to attempt to interfere in the matter of his own personal relations with the “Sisters” living under their roof. Though she tried to submit to his will, yet there were occasions when terrible scenes occurred between husband and wife. Then the latter would attack violently the girls, whom she accused of all kinds of dreadful things, and would then fall on the ground in attacks of strong hysterics, screaming so dreadfully that people heard her from the street. But tears and submission were equally of no avail and Rasputin did not trouble about his wife’s rage or grief any more than he had troubled in general with any other impediment he had found in his way. As concerns the kind of life which the “Sisters” were leading at Pokrovskoie this is how one of them describes it:

It is now already six months since I am here, living in a kind of nightmare. I do not know to this day whether the “Blessed” Gricha is a saint or the greatest sinner the earth has ever known. I cannot find a quiet place in this miserable village. I would like to run away, to return to St. Petersburg, but I dare not do so. I am so afraid, so terribly afraid of the “Blessed” one. His large, grey, piercing eyes crush me, enter into my very soul and absolutely terrify me. At a distance of 5,000 versts I feel his presence near me. I feel that he has got extraordinary powers, that he can do everything that he wishes with me.

For two whole years Rasputin was not allowed to show himself in the Russian capital, but the influential friends he had there never left off trying to get the decree of banishment rescinded. Among others, the Archbishop of Saratoff, Hermogene, and Illiodore worked most actively in his favour, and the latter in one of his sermons did not hesitate to call Rasputin the “greatest saint which the modern Russian Church had ever known.” At last the efforts of his friends proved successful and Rasputin, toward the end of the year 1912, reappeared in St. Petersburg, where this time his progress was far more rapid than it had been formerly, and here his reputation of a latter-day saint grew with every hour, until at last he came to be looked upon as a real manifestation of the Divinity upon earth.

It was about that time that he was seen more frequently at Tsarskoie Selo, where the poor Empress was eating her heart away in anxiety over the health of her only son, the little heir to the throne, whose days seemed to be numbered. Rasputin, who had been introduced to her as a pious, good man, whose prayers had already worked miracles, was very quickly able to influence her in the sense that he persuaded her that the small Grand Duke could only be cured if constant prayers were said for him by people who were agreeable to the Lord. It is not to be denied that the pseudo-saint had cultivated to a considerable extent the science of hypnotism and that he used it in regard to the consort of the sovereign in the sense that she grew really to believe that the presence of the “Prophet” by the side of her sick child might cure the latter. There was nothing else in their relations to each other, which remained always, in spite of all that has been said, purely official ones.

Rasputin was far too clever ever to say one word capable of offending the Empress, whose proud temperament would never have forgiven him any familiarity had he dared to venture upon it. Whenever he was in her presence he kept a most humble attitude, and certainly never discussed with her any matters of state and never dared entertain her with aught else than religious questions. He was far less guarded with regard to what he told the Emperor, with whom it is unfortunately true that he sometimes allowed himself remarks he would have done better to keep to himself. But the Czar never looked upon him in any other light than in that of a jester whose sayings were absolutely devoid of any importance whatever, but who could amuse him at times by the daring manner in which he would touch upon things and criticise people whose names no one else would ever have dared to mention in a disparaging tone before Nicholas II. But between that and the possession of any real power and influence, there was an abyss which, unfortunately, in view of the turn that events were to take, no one noticed among all those who lamented over the almost constant presence of Rasputin at Tsarskoie Selo.

All that I have said, however, refers only to the Emperor and Empress. In regard to some people who surrounded them it was not quite the same. It is certain that from the first day that the “Prophet” was introduced at Tsarskoie Selo some intriguing persons applied themselves to make use of him for their own special benefit and advantage, and tried to create around him a legend that had hardly anything in common with the real truth. It is useless to mention the names of these people, whose influence it must be hoped is now at an end. But it is impossible not to speak of their activity in regard to the spreading of these rumours which attributed to Rasputin an importance he was never really in possession of. This caused no small damage to the prestige of the dynasty. Rasputin ought to have been considered for what he was—that is, a kind of jester, “un fou du roi,” who, like Chicot in Dumas’ famous novels, allowed himself to say all that he thought to his sovereign and whose words or actions no one could take seriously into account. Instead of this some ambitious men and women, mostly belonging to that special class of Tchinovnikis or civil functionaries that has always been the curse of Russia and that, happily, is losing every day something of its former power, profited by the circumstance that the solitary existence led by the Imperial Court in its various residences did not allow any outside rumours to penetrate to the ears of the rulers of the country. They intentionally transformed Rasputin into a kind of deus ex machina, whose hand could be traced in every event of importance which occurred and who could at will remove and appoint Ministers, generals, ladies in waiting, court officials and at last induce the Czar himself to deprive his uncle, the Grand Duke Nicholas, of the supreme command of the army and to assume it himself.

These different tales were repeated and carried about all over Russia with alacrity, and all the enemies of the reigning house rejoiced in hearing them. They were untrue nine times out of ten, and generally invented for a purpose. Rasputin did not influence the Czar, who is far too intelligent to have ever allowed this uneducated peasant to guide or to advise him, but unfortunately he influenced other people, who really believed him to be all powerful. A kind of camarilla formed itself around Rasputin that clung to him and used him for its own purposes, and that went about saying that he was the only man in the whole of Russia capable of obtaining what one wanted, provided it pleased him to do so. One declared that he could persuade the Empress, always trembling for the health of her only son, to discuss with her imperial spouse any subject that he might suggest. In reality no such thing ever took place. Alexandra Feodorovna always kept Rasputin at arms’ length, and for one thing had far too much faith in his absolute disinterestedness even to imagine offering him any reward or gratification. But it is a fact that he was often called by her to pray at the bedside of the little boy, who represented the best hope of Russia. This circumstance was cleverly exploited. No one was ever present at his interviews with the Czar or with the Empress; it was therefore easy for him to say what he liked about them, certain that no one could ever contradict him, with the exception of the interested persons themselves, and these could never get to hear or to learn anything about the wild tales which it pleased him, together with his friends, to put into circulation regarding the position which he occupied at the court. Thanks to his persuasive powers and to the undoubted magnetic force he was possessed of, he contrived to imbue even earnest and serious people with the conviction that he was at times the echo of the voices of those placed far above him, and that they had called upon him to say to others what it embarrassed them to mention themselves.

In Russia, as a general rule, the people in power were all cringing before the Czar, whom they never dared to contradict. There were at the time I am writing about some Ministers who believed, or affected to believe, in all the extraordinary tales which it pleased Rasputin to repeat, and who thought it useful to follow the indications which it pleased him to give to them. He was only too delighted to be considered the most powerful personage in the whole of the Russian Empire. He helped as much as he could to accredit all the legends going about among the public in regard to his own person, and he imagined that the best way to add to his reputation as a man who did not care for the opinions of the world was to treat this world with disdain and with contempt, and to transform into his humble slaves ladies belonging to the highest social ranks, just as he had transformed into his hand-maidens the peasant girls who had fallen under his spell.

That he magnetised most of the people with whom he prayed seems but too true. Perhaps they did not notice it, and perhaps this was done with the consent of those on whom he exercised his hypnotic strength—it is difficult to know exactly—but that his prayer meetings were the scene of spiritist and magnetic experiences all who have ever been present agree in saying. He made no secret about the fact, and openly acknowledged the use which he made of the state of trance in which he liked to throw his disciples, especially those belonging to the weaker sex. He practiced to the full all the customs of the “Khlystys,” but he added to them a cunning such as is but rarely found in a human being, and a rough knowledge of human nature which gave him the facility to exploit the passions of the many vile people who thought that he was their instrument while in reality it was they who were playing fiddle to his tune.

After his return to St. Petersburg he applied himself to the task of setting aside all his former patrons, such as Illiodore, against whom he contrived to irritate several important members of the Holy Synod with false reports about remarks which the now disgraced monk was supposed to have made. He contrived also to bring about the exile of the Archbishop of Saratoff, Hermogene, from whom he feared disagreeable revelations concerning his own past life and certain episodes connected with the days when he had preached his so-called doctrine in the town and government of Saratoff. On the other hand, he toadied to other ecclesiastical dignitaries eager for promotion, and in that way obtained their support in the Synod. Very soon he turned his thoughts to more practical subjects than religious fervour or religious reforms, and sought the society of business and financial people. Among these he soon obtained the opportunities he longed for and established a kind of large shop or concern where everything in the world could be bought or sold, from a pound of butter to a minister’s portfolio.

It is no exaggeration to say that there was a time when nothing of importance ever occurred in the political, social and administrative life of the Russian capital that was not attributed to Rasputin, and the result of this was that there crowded about him all kinds of dark personalities, who hoped, thanks to his support and influence, to obtain this or that favour. Everything interested him, everything attracted his attention; railway concessions, bank emissions, stock exchange speculations, purchase of properties, acquisition of shares in industrial concerns, arranging of loans for persons in need of them—nothing seemed too small or too important for his activity. He liked to think himself necessary to all these high-born people, whom he compelled to wait for hours in his ante-chambers, just as if he had been a sovereign. And for every favour he granted, for every word which he promised to say, he exacted payment in the shape of a pound of flesh, which consisted, according to circumstances, in a more or less important commission.

Ministers and functionaries feared him. They knew that he could do them an infinitude of harm by causing to be circulated against them rumours of a damaging character, the result of which would have undoubtedly been their disgrace or removal to another sphere of action very probably not at all desirable. He was credited for an infinitude of things he had never thought of performing, and he was supposed to have been privy to all kinds of governmental changes that either pleased or displeased those who criticised them. As time went on one accused him among other things of the dismissal of the procurator of the Holy Synod, Mr. Loukianoff, with whom he had for a long period been at daggers drawn and who had openly expressed his disapproval of the “Prophet” and his disbelief in his miraculous powers. The elevation of the Archimandrite Warnava, one of his warmest patrons in the past, to the Episcopal See of Tobolsk was also said to have been Rasputin’s work, and the public persisted so entirely in seeing his hand everywhere and in everything that it was even rumoured that it was he who was answerable for the decision of the censor forbidding the representation of a drama by the celebrated author Leonide Andreieff called, “Anathema,” on the eve of the day when it was to be produced—a decision which caused an immense sensation in the society of the Russian capital.

It was natural that among the many people who crowded around Rasputin some secret police agents found their way. One of these who was later to become the hero of more than one scandal, a certain Mr. Manassevitsch Maniuloff, bethought himself of becoming the mentor of the “Prophet.” He was in close relation with Count Witte, always eager for his own return to power, and desirous of overturning every individual in possession of the posts which he had formerly occupied himself. The two men tried to imbue Rasputin with the idea that he had great political talents, and that it was a pity he had not yet turned these into account for the good and the welfare of Holy Russia. Rasputin did not believe in the sincerity of his newly acquired advisers, but he was shrewd enough to see that their help would be of wonderful value to him. He willingly entered into the plans which they unfolded to him between two glasses of brandy or two cups of champagne as the occasion presented itself. Count Witte was very well aware of all the secret influences which were paramount at Tsarskoie Selo, and he contrived to turn them in favour of Rasputin, suggesting at the same time to the latter the things which he ought to say, when in presence of certain personages. It was easy to throw in a word now and then, either in the shape of a jest, or of a remark uttered inadvertently and unintentionally, but yet sure to bear fruit in the future. The great thing was to give to Rasputin the idea that he was a personage of importance. This was not a very difficult matter considering the very high opinion which he already had of his own capacities, coupled with his set resolution to make the most hay whilst the sun was shining, and never to miss an opportunity of asserting his personality no matter on what occasion or with what purpose.

The Balkan war gave Rasputin a golden opportunity for exercising his various talents, and it is pretty certain that he made at the time strenuous efforts in favour of peace, repeating to whomsoever wished to hear him that he had had visions which predicted that the greatest calamities were awaiting Russia, if she mixed herself up in it. This feeling was shared by a numerous party, and the sovereign himself was the most resolute adversary of any military intervention in this unfortunate affair. It is likely that even without Rasputin Russia would not have drawn her sword either for Bulgaria or for Serbia, but nevertheless it pleased his friends to say that without him this would have most undoubtedly occurred. And it also pleased him to assert that on this occasion he had proved to be the saviour of his native land. We shall see him repeat this legend with great relish during a conversation which I had with him personally just before the breaking out of the present war.

There was also another incident in which Rasputin most certainly was implicated. This was the dismissal of Mr. Kokovtsoff, then Prime Minister and President of the Council, followed by the appointment in his place of old and tottering Mr. Goremykine, to whom no one in the whole of Russia had ever given a thought as a possible candidate for this difficult post. Count Witte was the personal enemy of Mr. Kokovtsoff, whom he had never forgiven for his so-called treason in regard to himself, and he never missed any opportunity to attack him in the Council of State, of which they were both members, criticising his financial administration and making fun of the splendid budgets which were regularly presented to the Duma. These Witte declared to be entirely artificial, reposing on a clever manipulation of figures. In some ways it was easy to find fault with Mr. Kokovtsoff, whose name had been mixed up far too much for the good of his personal reputation in all kind of financial transactions and Stock Exchange operations. But, then, the same thing had been said about Count Witte with perhaps even more reason than about Mr. Kokovtsoff, whose wife, at least, had never been suspected of any manipulations with her banking account. Indeed, no finance minister in Russia had escaped accusations of the kind from his detractors or his adversaries, and it had never interfered with their administrative careers nor prevented them from sleeping soundly.

So far, so well; but then this was more the work of events as they had unfolded themselves naturally than the merit of Rasputin; yet he was openly congratulated by his friends, or so-called ones, on the success which he had obtained in driving Mr. Kokovtsoff away. The ultra-orthodox party which hailed the advent to power of one of its members—Mr. Goremykine having always been considered as one of the pillars of the conservative faction—not only cheered the “Prophet” with enthusiasm but also started to proclaim anew his genius and clear understanding of the needs of the Russian people. Thus a ministerial crisis culminated in the apotheosis of a man whose only appreciation of the qualities and of the duties of a Minister consisted in the knowledge of that Minister’s existence as a public functionary.