Chapter V: Part 5

Though the heterogeneous blood adds to the total of Siberian country life, it is the Slavic race that determines the permanent order of this great land. Primarily too it is the peasantry who shape its destiny. Their possibilities are the limit of Russia’s ascent. Their condition is therefore of far deeper than sightseeing interest to the student. Unlike the picturesque peasantry of Holland, here they are the foundations of the state, forming not an insignificant minority but ninety per cent of the population.

Somewhat of a new spirit flickers here and there in Siberian hamlets. The peasant is superior to his Russian brother. The traditions of serfdom were broken by his severance from the old environment, and wider lands give him an abundance unknown save in a few favored parts of Europe. The political exiles have through the centuries added an upsurge of independence and personal self-consciousness, which is markedly higher than the Oriental humility of Occidental Russia.

The influence of the criminal, as distinct from the political convict, is felt primarily in the cities, such as Irkutsk and Vladivostok, to which the time-expired men drift. The convict element is always met with. It has been customary to billet a condemned, who was not wanted at home, upon some out-of-the-way village, giving him a passport for its confines alone. The victim might have been a Moscow professor or a locomotive engineer, but in the Mir he must farm the land given him. Naturally such seed as this planted in Siberian hamlets does not produce the traditional peasant faith in God and the Czar so faithfully preached by the popes.

Another influence making for upheaval is the returning recruit. We are in a peasant house when a _soldat_ comes back to the family from his service. If he has not brought any great burden of salary, he has accumulated tales enough of the outer world to hold in breathless excitement the circle of friends and relatives which gathers at once when the tinkling sleigh-bells and the barking have announced to the village his return.

Far down the street is heard the jingle of his sledge. It brings every girl to her peep-hole window, and every boy from his sawing to the courtyard door. At the gateway where the newcomer turns in, he is heralded by the commotion of the household guardians, wolf-like in appearance and nature. Everybody within the important house runs to the door. The village knows now which family is making local history. The arrival is accompanied already by two or three men who have recognized him as he descends. He tramps in with military firmness of tread, head erect. Before he greets the grandfather even, he makes the sign of the cross to the holy ikons, and, bowing down, touches his lips to the floor. Then comes the respectful kiss to the old man, next to the mother, while the younger brother, soon to go to service himself, stands awkwardly by, and the little children look half-dubiously at a form scarcely known after his four years of absence.

Then there is a scurrying of the grown and half-grown daughters to prepare _chai_ and to produce the _pelmenis_ and brown bread. The villagers drift in one by one, cross themselves, and speak their greetings, until the little house is packed, and as hot as the steam-room of a _banno_. The vodka-bottle is out and everybody has settled down for an indefinite stay. The soldier’s tales of war and garrison duty and government and revolution hold the family and the audience breathless through the long evening. As you drop asleep, the hero is still reciting and gesticulating. The guests in departing will be careful not to stumble over you, so _nietchevo_.

In one of the houses where we put up, a shop adjoins the big living-room. It has dingy recesses from which hatchets and the commoner farm utensils can be produced, shelves of homespun cloth, and gaudy cottons for the men’s blouses, and beads for the women’s bonnets. Here, as in the country-stores of our own land, during the long idle winter days there is always a crowd and endless discussion of the village events,--the health of each other’s cows, births, marriages, deaths, drafts into the army, taxes. Even in this remoteness something of the echo of great Russia’s struggle is heard over the shopkeeper’s tea-cups. We hum, unthinking, a bar of _Die Beide Grenadier_, in which a refrain of the _Marseillaise_ occurs.

A peasant looks quickly up. “It is not allowed, that song,” he says.

“Why not?”

“That is the song of the strikers.”

“But the _gaspadine_ is a foreigner. He may sing it.”

“Yes,” says the peasant, “he may sing it, but I may not. Would that I might!”

One meets quaint characters in this inland journeying--veteran soldiers of the Turkestan advance; “_sabbato_ sectarians,” who keep Saturday holy rather than Sunday; austere “Old Believers,” traveling peddlers, teamsters who have tramped beside their ponies over three provinces. One comes upon peripatetic Mussulman doctors, in snug-fitting black coats and small black skull-caps, who show their Arabic-worded road-maps and much-thumbed medical works bound in worn leather. Beside their plates at table the kindly hostess puts piles of leathery bread, unleavened, and made without lard in deference to their caste rules.

A shop in one village is kept by a Chinaman, who, lettered like most of his race, seems a far shrewder and more intellectual person than the uneducated Russian peasants. He invites the stranger to drink tea that his special caravan brings, and presents Chinese candy with the courtesy of a grandee. When, in reciprocity, the traveler buys sugar for his _chai_, he receives it wrapped in paper covered with hieroglyphics and exhaling the faint unmistakable Chinese odor.

Going always southward, one begins to meet more and more frequently the villages of the Mongol-descended Buriats. “_Bratskie_” (brotherly people), the Russians call them, for despite the forbidding aspect that flat Mongolian features, high thin noses, yellow-brown skins, and big squat bodies give them, no more peaceful, harmless, and hospitable people exist. They are great and fearless hunters, unexcelled riders, and though still only on the threshold of civilization, are rapidly moving to better things.

All phases of the advance from the nomad to the agricultural stage may be studied among them. The pastoral Buriats, decorated like the Chinese with queues, ride around after their flocks. Their villages lie far away from the lines of convoys, unmarked on the Ministry map, which one is supposed to be following. Each family occupies a little windowless wooden hut, some fifteen feet in diameter. In front of it is planted a pole, carrying at the top a weather-faded pennant, the colors of which in Buriat heraldry indicate the tribe and name of the occupant. Behind the hut are stacks of hay and a wooden corral with sheep and horses. Beside it stands the summer tent, of felt, looking like a great inverted bowl. It is empty in winter, save for a shrine with grotesque pictured gods, fronted by offerings.

In the homes of these least advanced Buriats we loiter no longer than we must. The wooden house which shelters them is hermetically sealed, and is crowded with people and animals. Fenced off in a corner of the first that receives us is a corral of thirteen lambs, which at uncertain moments begin to bleat suddenly in unison, producing, with startling effect, a prodigious volume of sound. When one has been roused from sleep half a dozen times a night by this chorus, he is strongly inspired to move on. The men are out during the day looking to their flocks. The women spend a good part of their time sewing furs or making felt. They are very unclean, and it is a decided relief to get out of their homes, to which the cold compels one to have recourse on a long journey. In spring, with great and understandable relief, these semi-nomads take to their felt tents and move where fancy and pasturage dictate.

One grade higher are those Buriats who have learned some rudimentary farming from the Orthodox. You will see the men threshing on a level floor beside the corral. They are dressed in long blue or magenta fur-lined cloaks and colored cone-shaped hats. Other Buriats are permanently resident in the Slavonic settlements, and send their rosy-faced children to school. They mix with the Russians, subject to almost no disabilities, and their better classes contract inter-racial marriages, which seem, to an outsider, at least, completely happy and successful.

It is no small thing, this which Russian rule has done for the Buriats. A people whom any other nation would spurn in racial ostracism, perhaps would eliminate, live side by side with the good-natured Slav in perfect accord, progressing in civilization and material well-being as high as the individual can aspire to and attain.

They are ruled by their own chiefs, whose sway is tempered by the benevolent supervision of the general government. They are represented in the Duma by men of their own selection. They freely worship the Buddhist Burhan in their lamasery near Cellinginsk, without pope to preach or missionary to proselyte. Their easy citizenship is unharassed by money taxes, and their only obligation is Cossack service in the army. But Cossack service to a Buriat is what a picnic is to a boy. Riding around on horseback, rationed by the Government, visiting a city with real tobacco and vodka sometimes attainable, sleeping on a straw-stuffed mattress with no tethered lambs to murder sleep, when they are used to a sheepskin on the dirt floor,--all this is luxury of blissful memory, during the years of the reserve. The net result is that the Buriats are entirely content. They are progressing all along the line, and are being made useful to the nation, not by unpayable taxation, but by the service which they are so especially fitted to render.

As one nears Chinese territory, by the lower waters of the Chickoya River, the villages of Slavic colonists who hold their land on tax-paying peasant tenure, have given place to the Buriat tribesmen and to the _stanitzas_ of the Cossack guard that occupy the pale of land flanking the frontier. Within this border-belt, every village _stanitza_ holds its quota of Cossacks. These soldiers are for the most part descendants of the levies from the Don region, transplanted to the Trans-Baikal by the Government’s despotic hand in the eighteenth century, and since then forming an hereditary military caste. Many of them are bearded Slavs, indistinguishable, save for their accoutrements, from their more peaceful neighbors. Others are of a peculiar cast of countenance, due to the mixture with the Asiatic tribes in ancient times, when the hunted people fled to their ancestors’ asylum, the territories beyond the Volga and on the Don. There is great variation in type among the imported Cossacks. Most are Orthodox, but a very large number are “Old Believers,” or Semieski. In all the houses now hang the yellow cap and the uniform coat, which must be ever ready against the call of duty. Arms are in the corners of the rooms, and everything has a military look, in marked contrast to the peasant homes. Crude, highly-colored prints of Japanese defeats, which circulated broadcast in Russia during the war, share the attention usually devoted exclusively to holy ikons. Portraits of Generals Linevitch and Kuropatkin, and Admiral Alexiev, are tacked to the walls. In one house we saw hanging a prized silver watch, one of those distributed by General Rennenkamp among the soldiers of his command.

One of our Cossack hosts is an old man, Orthodox, and of Russian origin, but with some ancient Asiatic blood, for only a stringy beard grows on his kindly, wrinkled face. With reluctant pride he tells of his three sons away on service, leaving but himself and two daughters at home. With frank happiness he shows you his medals. Every soldier at the front received a round brass service-medal; his, however, a silver cross with St. George and the Dragon on it, is given for valor. He will not drink the vodka he offers you,--rheumatism. But in order that you may smoke some alleged tobacco that greatly interests him because he gathered it himself by the roadside, in Manchuria, he starts up his pipe despite the dust-induced coughs that it begets. He is a kindly, loquacious old man.

Another Cossack, privileged to the broad yellow top on his cap and the yellow stripe on his trousers, is, for the time, our guide and gun-carrier. His flat strongly-mustached face is open and ingenuous. He tells of his _sotnia_ in Manchuria.

“I was with Mitschenko at the front during the war, in his great raid,” he says. “Ten of our _sotnia_ of a hundred were killed, forty wounded. We got behind the Japanese and burned four hundred of their wagons. We had two hundred rounds of cartridges, and more when we wanted them. But food often not, and meat sometimes not for two months. We had thirty Buriats in our hundred, but the Verhneudinsk Polk were almost all Buriats.”

In one house where ikons, oven, bench, and stockade reveal the Slav peasant’s home, the mirrors are shrouded for their forty days’ veiling. It is a place of death. The owner was a full-blooded Buriat married to a Russian woman. In silent grief she plods through her mechanically-executed duties. Their son, in red blouse, is in prayer beside his father’s body. They have pressed us to remain. The advent of strangers seems to distract their thoughts a little. From outside comes a hail, and heavily there dismounts from his pony an old grizzled Buriat Cossack. He has ridden two hundred versts to pay this last respect to his friend.

His military training makes the Cossack a little less gentle than the average peasant. When off duty, hen-roosts near a garrison are in some danger. For the rest, he is naturally brave, generous, and will share the chicken he has just ridden forty versts to lift. He will give his pipe to be smoked, and will behave with a thoughtfulness and courtesy that is not found in finer circles. His children have the free unrepressed air which speaks of genial home kindliness and sympathy. His wife is far from being a mute drudge.

Assuredly this is not the Cossack of legendary fame, the “implacable knout” of the czars. It requires almost courage, in the face of the savage of literary tradition, to assert that the Cossack is other than a dehumanized monster of oppression. Why then did he cut down with utter ruthlessness the helplessly frozen grenadiers of the Grande Armée? Why will he massacre indiscriminately men, women, and children on his path from Tien-tsin to Peking? Why will he beat with his knotted whip the striking girl students of Kiev? Who shall tell? To a certain extent he is callous to suffering because of a defective imagination. He will ride his best horse to death if need be. Loving it, he will yet leave it out in weather forty below. He is cruel, often, because he has not the substituting gift needed to translate another’s suffering into terms of his own. He is valorous because, even so far as regards himself, he cannot think beyond the immediate privation into the future of imaged dread, so he goes fearlessly into unpondered peril. He offends the traditional ideas of humanity and civilization in killing people, because of his failure to recognize a wider radius of sympathy than circles his own tribe. But if the tribe circumscribes his idea, the nation circumscribes the sympathies of others who make tariffs to crush an extra-national industry and raise armies to destroy a foreign liberty. But if outside the Cossack’s recognized circle, you are to him beyond the pale, in his home, you are, _ipso facto_, a member of the tribe, a brother in whose defense he will gayly risk his life, and spend his substance.

The deeds that are recalled to the Cossack’s discredit often fall for judgment really to those who plan and issue the orders which loyalty makes him obey. Where his allegiance has been once given, there it remains. His _hataman_ is more than a superior officer; he is the chief of the clan, the head of all the tribe, and the subordinate is united to him by the traditions of centuries of mutual dependence. Where other than blood-kin officers are put over the Cossack he mutinies, as when, in Manchuria, Petersburg-schooled lieutenants were drafted and raised to command. But give him his own rightful chief, then if the Cossack is told to do something it is done. He will cross himself and jump from the tower, as in Holland did Peter the Great’s guardsman at the word of the chief to whom he had given his loyalty.

The savage valor of the warriors in Verestchagin’s picture, _The Cossack’s Answer_, is typical of the spirit of these soldiers. Surrounded by battalions of the foe, fated to annihilation when the summons to surrender is rejected, the leaders, laughing uproariously in approval, hear their _hataman_ dictate the insulting reply that dooms them all. If one would ride to China he can have no better guards and comrades than the Cossacks.

We are close to the border now, climbing the last crest which separates the Chickoya from the Cellinga Valley, our toiling tired ponies white with frost. All day the long sweep of the hills has been taken through heavy snow. The landscape is barren, desolate, and lifeless save for the occasional sight of a distant Buriat horseman. The sun is slowly sinking.

The crest at last! The driver points with his whip to the dark masses of houses below, wreathed in the curling smoke of the evening fires. Here and there is a brilliantly painted building or tower, and sleighs and horsemen are passing in the streets. “Troitzkosavsk!” he says. He points further ahead to another more distant town, whose most dominant features are the great square tea-caravansaries and a mighty church, green-domed, with a gilded far-glimmering cross. The huddled houses end sharply toward the south, as if a ruler had marked off their limit in a straight stretch of white. Along this pale are little square sentry-boxes, striped black and white. In the evening sun a distant glint of steel flashes from the bayonet of a pacing sentry. “Kiahta!” the driver says. Then, across the white strip where a wooden stockade girds a settlement of gray-walled compounds, fluttering with tiny flags, gay with lofty towers and temples flaunting their red eaves, he points a third time: “Kitai!” (China).

He picks up the reins, and lifts the whip; “Scurry!” he cries to the horses. The ponies leap forward, throwing their weight against duga and collar, and we sweep down the hill toward the nearest Russian town, Troitzkosavsk, four versts from the border.

As we come down to the main road hard-by the town, officers of the garrison drive past with their spick-and-span fast trotters, city-wise, as one sees them in Irkutsk. Behind rolls a Mongol cart driven by a burly Chinaman. A Buriat, come to town to replenish his supply of powder and ball, follows on his shaggy pony.

Down a long street, flanked first by log cabins with courtyards and fences like those in the peasant villages, then by stucco-plastered houses, cement-walled government buildings, and great whitewashed churches, we pass and reach the centre of the town. Then we turn up a side street to the house of a mine-owner, to whom we are accredited.

Nicolai Vladimirovitch Tobagov meets us at the door of his log house, clad in gray flannel shirt and knee-boots. A not unnoteworthy product of Siberia is this man,--squarely built and yet wiry, with nervous strength expressed on his bearded face. He is self-made, risen from the masses. A peasant-boy, he started life as assistant to a surveyor, learning to read and write by his own efforts. During this apprenticeship he studied his chief’s books on geology, by the light of the brands for the samovar in the peasants’ houses where they were billeted nightly.

He located placer gold in a number of spots, at a time when the oblast was a lawless “no man’s domain,” without any legal means in existence for acquiring title to property. Guarding in silence his secret, he waited years, until at last a mining-law was enacted for the oblast where his prospects lay. When this law ultimately made private ownership possible, he started in to realize. A friend lent him the money for a mill, which he constructed, according to book-descriptions, on the model of those in California. At first it failed to work, and broke again and again. His riffles were set too steeply. They had let the gold scour away, and his neighbors reported that there was no gold to collect. But he fought it through to victory, returned every borrowed kopeck with interest, bought new machines, and prospered; till now, besides controlling several mines, he possesses a great domain in the river valley, some hundred versts away, with fields of wheat and rye and hay-meadows.

When the visitor has stamped the snow from his felt boots and emerged from his shaggy bearskin coat and hooded fur cap, he enters the main room, with its walls of great logs bare of ornament and showing the scorings of the axe, but clean as new-planed wood can be. Between the chinks straw and moss are packed to keep out the cold. Two great benches flank the sides of the room. Not a picture, not an ornament, not a curtain, not a drapery, not a shelf, breaks the plainness of the log wall, but here and there are hung guns and rifles. In essentials this large house does not greatly differ from the typical peasant’s dwelling. But a copy of the “Sibir” newspaper lies on the table, and photographs of the female members of the family are added to the many reproductions of relations in military dress, which the photographer has touched up with brilliant dashes of red, to pay tribute to the coat-lining, and white to indicate the gloves. Lamps replace the lowly tapers, and they burn before more gorgeously gilt ikons. The windows are double, with cotton-wool and strips of colored paper between. This is a great improvement on the single ice-crusted window, with its perpetual drippings down along the sill. There are the little sheet-iron stoves, whitewashed after the tradition of the oven; chairs with backs, as well as the square stools; and small rooms curtained off from each other. A clock hangs on the wall, and there are carpets on the floor. A large table stands at one end, on which is the ever-boiling samovar, which is nickel instead of brass.

We are made acquainted with the wife of the host, a stout matron of fine domestic proclivities. Though of humble origin, she has discarded her peasant shako and bandana-handkerchief headdress for a bonnet, and dispenses, as to the manner born, many luxuries. On the other hand, she has lost the robustness which keeps her peasant sisters fresh and hearty. Sewing-machines, and beds, and servants, must exact toll even in Siberia. Her boys are clean-cut and intelligent. They go to school and are the future “Intellectuals” that are seeding Siberia. Sixteen children--eleven Nicolai Tobagov’s own, five adopted in open-hearted generosity--sit down to four very solid meals a day in the big hall. Ivan Simeonski, _optovie_ and _argove_ merchant, and Nicita Baeschoef the lieutenant, traveling west on furlough, are stopping in this friendly house, and many other guests are here. The hospitality of the household is conducted on a scale of patriarchal magnificence.

Before our furs are fairly off, the host has called aloud for _obeid_. One’s first formality is, as usual, to salute the ikons and the guests. One’s second is to escape the scalding vodka, seventy proof, and then begin with the _zakuska_ of ten cold dishes on the side table. There is black caviar from the Volga, though the rapid diminution of the supply has raised the price to ten roubles a pound. There is red caviar from the Chickoya, cold mutton, cold sturgeon, sardines, ham, and sliced sausages made at home. The latter must be abundantly and appreciatively sampled, because they have been specially prepared under the direction of the _souprouga_ herself. One stands before the _zakuska_ and dips from dish to dish. Next, the guests take the square wooden stools and draw up to the great table, where the plates are set for the real dinner. Each one helps himself to the smoking soup, which is passed in the tureen. As this is being ladled, a plate of round balls comes by, the delicious _piroushki_, dough-shells filled with hashed meat, always served with soup. We have entered upon a typical Siberian meal, with the boiled soup-meat eaten as the second course, and madeira, champagne, claret, and rum, indiscriminately offered. A perfect babel of conversation goes on, and one is pressed to try this, try that, try each and everything of the long menu, under the watchful eyes of the kindly host and hostess.

At all times of the day the samovar is left simmering, ready for any one of the multitudinous household to brew tea, and constantly replenished _zakuska_ dishes deck the sideboard. Guests, attendants, children, and friends come and go in the utmost freedom. Such is the _Hazan’s_ life.

In another part of the building there stuffs to repletion an army of dependents. Servants, artisans, drivers from the caravans which pass up from China by the road below the house, a whole other below-stairs world is here. Twenty caravan teamsters, _karetniki_ or _isvoschniki_ of the sledges and carts that fill the ample courtyard, huddle in the back rooms for tea. An old bespectacled maker of string-net doilies, who reads Alexander Pushkin’s poems, is working out a week’s board in the room where the chickens are kept. The housewife does not disdain, either, to find a place for the traveling _sapojnik_, who will put leather reinforcements on the felt boots which have been worn through at the heel. It is a large easy way of living, this of the man who holds a leading place in the border city.

A mixture of crudeness and culture, of luxury and hardship, of Orient and Occident, runs through the quaint fabric of frontier society, with its medley of races and types. Fine avenues flanked by stuccoed houses pierce the main city. Back of them lie the log houses of the plainer citizens, while the outskirts are occupied by the felt huts of the Buriats and Mongols. Students in uniform elbow Cossacks of the Guard, and maidens from the seminary brush the Mongol wood-choppers.

“Téatre?” suggests one evening the twenty-year-old son of your host. Of course the invitation is accepted. At eight o’clock you put on your felt boots, and tramp down past dark-shuttered log houses and the silent white church into the field, where stands a barn-like building placarded with the programme. The young guide secures seats at the ticket-counter of rough lumber. Seventy-five kopecks they are, each. With them are handed out eight numbered slips of red paper. Then together you break a way to the front rows, through the crowd of burly Cossacks of the garrison, bearskin-capped students, citizens with shiny black boots, and here and there a husky stolid-faced Buriat. Keeping hat and coat on, as does every one else, we find seats on the rough benches wheresoever we like or can; for nothing is reserved save the elevated perch of the musicians, where a four-piece orchestra drones out a monotonous Russian march. What a fire-trap! is the first thought. To each of the posts that sustain the rafters is fastened a lamp shedding an uncertain light on the hangings of bright-red cotton cloth, in dangerous proximity to which, utterly disregarding the “no smoking” signs, stand the crowd of forty-kopeck admissions, rolling and smoking perpetual _papirosi_.

As the impatient audience begins to pound and stamp, a bell rings, and the curtain rises on two comic characters busily engaged in packing for a hurried departure from their lodging. The stage has become a room, with red-cotton-covered walls and bright green curtains. A merchant comes with a bill for comestibles six months due. He is quieted with extravagant tales of forthcoming change for a hundred-thousand-rouble note. The landlady enters, and the shoemaker’s apprentice with a pair of mended boots. Both are likewise cajoled and bullied away. The Jewish money-lender is more difficult, but at length, to the manifest delight of the audience, he, too, is staved off, and the pair draw the vivid green curtains and go out through a window for parts unknown, amid much glee and applause.

We now go out to the “buffet” and contribute to the dangers of conflagration by smoking an offered cigarette. We also add to the theatre’s income by buying a glass of hot _chai_ for ten kopecks. Something special is in the air for the next act. The audience is buzzing and moving in eager expectancy. We return to our seats. The curtain rises upon a double row of two-_pud_ (sixty-four-pound) weights, such as are used at the bazaar to sell frozen beef. Amid a thunder of stampings on the plank floor one of the escaping debtors of the last act, dressed in tights, comes out from behind the green curtains, and lifts one of these above his head. Then he poises one with each hand. Finally a wooden harness is adjusted to his body, and sixteen weights (or about half a ton), are heaped upon him by the jack-booted Buriat stage-attendant on one side, and the defrauded merchant of the first play on the other. It is the most unspectacular performance possible, this athletic test, but it takes the place of a football match in Siberia. The applause is ferociously appreciative.

More _chai_ and cigarettes, and we come back to hear a very pretty girl, dressed in the peasant’s costume of Little Russia, head a chorus, and to see a boy in red blouse and boots dance the wild dervish whirl which the peasants of tradition are supposed to execute. The boy is in the midst of his performance when there is a tumult among the forty-kopeckers under the musicians’ eyrie. The latter, being human, try to watch what is going on below and play jig-music at the same time, and sharps and flats fly wide of the mark till the sounds become frightful. Everybody jumps up on his bench to see a peasant having a turn with a Buriat, and further trouble brewing with a Cossack who has got upset in the mêlée. There is a chaos of tossing hats and brandished fists, and the two armed soldiers who are on guard as policemen press in, with gruff shouts to make them way. The tumult finally goes out the door and into the street, and we turn back to the poor dancer still trying to beat out his stunt.

The curtain rises next on the manager, who has been up to date weight-lifter, escaping boarder, and part of the peasants’ chorus. He is seated at a table, looking very ordinary in his street clothes. Behind him is another table covered with an assortment of crockery, mirrors, spoons, vases, pieces of cotton cloth, and a big striking clock. He calls for a volunteer from the audience for some unknown purpose, and a little rosy-cheeked uniformed Buriat schoolboy, who has been peeking behind flapping curtain between the acts, responds. The boy reaches into a box and pulls out a slip of paper. The manager reads a number from it, “_Sto piatdeciet sem_.” An eager voice from the rear answers “_Jes!_” The stage-attendant takes a glass tumbler from the table and carries it solemnly to the man who has answered. Your host nudges until you comprehend that you are to excavate the eight theatre-slips, which you do, to find that two only are seat-tickets. The rest are numbered billets, and you are liable at any moment to receive a perfumery-bottle or a candlestick from the lottery which is in progress. The scene now takes on an imminent personal interest shared with the banked forty-kopeckers behind. A breathless strain accompanies the drawing of the numbers. It mounts to a climax as the big musical clock is approached. The fateful billet is at last drawn in intense silence. Every eye is fixed on the reader. Not a Cossack speaks, not a Mongol moves.

“_Dvesti tri!_” and a sharp “_Moi!_” tells that the clock goes to ornament the table of a burly peasant, who grinningly receives it. The tense breaths are let out, the forms relax, and the crowd straggles to the door, lighting cigarettes and pulling down caps. The drama is over. Next morning at eight a soldier visits your host with a message from his chief.

“Bring to the police-station the passport of the stranger seen with you at the theatre last night.”

A town droshky will take one the few versts to Kiahta, where in the Geographical Society’s museum is the celebrated sketch of the Dalai Lama made at Urga by a Russian artist, when the young Tibetan monk had fled before the English expedition to Lhassa. Here, too, are ore samples and reconstructed Mongolian tents. But it is hard to look at fossil rhinoceros-heads and at stuffed sabre-toothed tigers and musk-deer when the camel-trains are passing and China is a verst away. A courier is necessary now, for resourceful Jacov and driver Ivan are strangers beyond the border. Perhaps our host knows of a man acquainted in Mongolia? He will inquire. Next day there presents himself a slight, bearded, intellectual man, Alexander Simeonovich Koratkov, usually called, for short, “Alexsimevich.” Bachelor of forty, educated in the Troitzkosavsk “Realistic” school. He speaks, as well as Russian, Mongolian, English, French, German, and some Chinese. He has translated for the English engineers who were brought in to work the Nerchinsk mines. He is deeply read in Buddhist mythology and sociology. Will he go down into Mongolia with you? Yes; and so it is arranged.

Provisions are cheap and abundant in the Siberian towns. Sixty kopecks buy a pound of caravan tea, seventeen kopecks a pound of sugar, the sort that comes in a cone like a Kalmuck hat. It is a luxury by warrant of public opinion, so much that it has, of note, been served on baked potatoes. Before the Buddha pictures of the Buriats, a few lumps may be the choicest offering. Flour costs six kopecks a pound. Beef, if a great pud-weight forequarter is bought at the market, twenty kopecks. Frozen butter will cost twenty-five kopecks per pound. Eggs, of the Siberian cold-storage variety, forty-eight kopecks a dozen. For thirty kopecks one gets a piece of milk as big as one’s head. But do not try to go beyond the native produce, for canned goods, coffee, or sardines. It is bankruptcy speedier than buying bear-holes. A big magazine will sell pâté de foie gras, imported from France, at two roubles the tin; while beneath the Chinese caravansaries’ arcade, bales of tea will be sold at a few kopecks a pound. One gets cigars in a glass-covered box, with the government stamp, for a rouble and a half, and they will be worth about as much as the strings of twisted tobacco-rope which the Mongols carry off as their single cherished luxury.

And now for transportation. The sledge can serve no more, for the snow goes bare in places along the caravan trail. We must have a tarantass, and in time one is produced for inspection. A cask sawed in half, lengthwise, is the image of its body, a lumber-cart the model of its clumsy wheels and framework. To the tarantass is hitched the trotter, with his big bow yoke to bring the weight of collar and shafts on his back rather than against his neck. At each side of him, with much such a rig as is used to tow canal-boats, are made fast the two galloping horses.

When one goes beyond the post-route with his own equipage he has, fastened under the driver’s seat and behind his own, bags of oats and hay, which must serve as emergency-rations for the horses against the days in which none can be secured along the often deserted trail. Personal provender must be likewise stored away, bags of bread, frozen dumplings to make soup with, tea, sugar, milk-chocolate, milk, candles, cheese, matches, kettles, and whatever else one can think of, or that the ingenuity of Alexsimevich can devise. Hay is piled into the tarantass bottom to supply the want of springs.

A driver who knows the trails has been found, André Banchelski, a tall Siberian, of timbering and hunting antecedents, who has a small stock of Mongol idioms regarding the price of hay and the location of water. He has reached a very good understanding with Katrinka, one of the household dependents, and Nicolai is taking an interest in him.

To-night we go to sleep on Nicolai’s plank couch, ready for the march of the next day. All is ready. To-morrow we cross the Chinese frontier.

V

IN TATAR TENTS

The shaggy ponies, white with the frost of the morning, stand harnessed to the tarantass; André in his belted sheepskin _shuba_, whip in hand, is perched on the bag of oats; Alexsimevich sits in a greatcoat of deerskin, with only a nose and a triangle of black beard visible. The host, in his gray surtout, and the red-bloused drivers of the sledges scattered in the courtyard, all have left their samovars to see the start. The children of the family peep from behind the mother with her gray shawl-covered head. They group at one side, under the eaves of the doorway, while Josef, one of the household servants, swings back the ponderous gates. The reins are drawn in, the whip is lifted, the horses are leaning forward into their collars, when the cry of “André!” comes through the opening doorway.

From behind the gathered onlookers, who turn at the sound, runs out Katrinka, dressed in her best red frock. “André!” she cries. He pulls back the starting horses, and Katrinka lifts up to him a little bag embroidered with his initials in blue and red. “For your tobacco.”

He looks down into her eyes and smiles. “_Spasiba_ _loubesnaia_,” he says, and pushes it into the breast of his shuba.

“_De svidania_, André!” she whispers, then runs back, confused.

The teamsters laugh, pleased and amused as big children at her blushes, and her brother shouts a commentary from the gateway. “_Vperiod! vperiod!_” says the interpreter. He has reached forty now without falling before the charms of any Siberian girl, and he does not sympathize. “On! on!”

The horses swing out of the great gateway into the snowy streets, with “Good-bye! Good road!” called in chorus after us.

At a slow trot the lumbering carriage rolls through the quiet town, misty in the cold of the morning. The row of shuttered shops, with their crude pictures of the wares within, are opening for the day. The little park with the benches, which are trysting-places of summer evenings, cushioned now with six inches of snow, and the low log houses beyond, loom up and retire rearward, as we pass. The white church and the fenced cemetery of Troitzkosavsk are left behind, and we are on the broad paved road by which a sharp trot of half an hour brings us to Kiahta.

Its scattered houses now in turn begin. The big tea-compound, of four square white walls, flanks us and is gone. The officials’ residences and the barracks of the garrison appear and vanish behind. The street opens out into a big square, where, shimmering against the white ground, stands the great church of _Voskresenie_, the Resurrection. On its green dome, lifted high in appeal and in promise, gleams the gilded cross. In white and green and gold Russia raises inspiringly the symbols of Slavonic faith before the doors of the heathen empire. As we pass the white Russian church, the litany of the popes and the answering chant of the choir come faintly wafted from within. But even as the Christians sing, the clash of distant cymbals and the roll of a far-off prayer-drum meet and mingle with the echoes. On the hill across the border, in vivid scarlet against the snow, with painted walls, sacred dragon-eaves, and flapping bannerets, flames a Chinese temple.

Here now is the borderland of empires. The neutral strip is in front, a hundred _sagenes_ broad. The Cossack sentries stand at ease before their striped boxes, which face toward Mongolia. Far to the east and far to the west are seen stretching the long lines of posts marking the boundary. The outmost sentry, as the tarantass rolls across the strip, hails you with a last “_De svidania!_” (God speed!)

Past the Chinese boundary-post, covered with hieroglyphic placards and shaped like the lotus-bud, we drive, and in under the painted gateway of the gray-plastered wall. No Männlicher-armed Chinese regulars, like those that in Manchuria throng to hold what is lost, guard this half-forgotten road. No sentry watches; no custom-officer bids the strangers stop. Through the open gate we ride into the narrow street of the trading city of the frontier--Maimachen, the unguarded back door to China.

In life one is granted some few great impressions. None is more striking than that experienced in passing beneath the shadow of this gabled gateway. Behind are kindred men, the manners of one’s own kind, police, churches, droshkys, museums, theatres, the whole fabric of European civilization. From all these one is cut away in the moment of time taken in passing the neutral strip. Two hundred yards have thrust one into the antithesis of all western experience, into an utterly strange environment, where the most remarkable of the world’s Asian races lives and trades, works and rules.

Everything which is made sensually manifest by sight, by sound, by scent, by action, is weirdly alien. You three in the tarantass are as men from Mars, isolated, and moving among people foreign to your every interest and experience. The solitary strangeness of your little party in the tarantass, started into a forbidding land, the first confronting vision of the eternal Orient--these are the things for which men travel.

As you go slowly down the narrow lane-like street, you catch glimpses of banner-decked courtyards seen through great barred doors in the gray mud walls. Here and there a sallow blue-coated Chinaman, with skull-cap and queue, passes by, his folded hands tucked into his long sleeves, fur-lined against the cold. Chinese booths and shops are open. Waiting traders, seeing yet invisible, behind the many-paned paper windows, look outward through the peep-hole.

In the city square a halt is made before a Chinese store, for a last provisioning. At the entrance half a dozen Russian sledges are drawn up. Here can be had the supply of small silver coins indispensable for the road, canned goods of European origin, and a bottle whose contents may be less like medicine than is vodka. Though the goods come all the way from Peking on camel-back, they are much cheaper than the tax-burdened provisions over the border in Russia. Indeed many of the main Chinese stores, with their surprising stocks of wines and pâtés de foie gras, candies, and Philippine tobacco, are supported by Russian inhabitants of Kiahta and Troitzkosavsk. It is amusing to watch the enveloping of champagne-bottles in sleigh-robes, and the secreting of cigars beneath fur caps for the return journey.

We stroll a little way down the street, among the Chinese booths for native wares, where sturdy shuba-robed Mongol tribesmen are bartering sheepskins for blue cotton cloth, metal trinkets, quaint long-stemmed metal pipes, and wool-shears with big handles. They are probably getting deeper in debt, as usual, to the wily traders. We pass the haymarket in the shade of a ruined temple, where the Mongols have heaped their little bundles of provender.

All the while one has an eerie undefined sentiment that something is lacking. It is not that the houses which face the narrow main street are low and poor, that the gray mud-walled compounds are grimly unwelcoming with their closed iron-studded gates. It is not that the small stocks of goods in the shops tell of a vanished prosperity, now that the bulk of the tea-trade has left. It is not anything material, but an oppressive indefinable feeling that something is lacking. Only when Alexsimevich makes a chance remark, do you realize consciously what it was you instinctively felt, “It is queer to be in a city where there is not a woman or child.”

Some have explained the exclusion law which controls the situation by the self-sufficiency of the Chinese, who wished no real settlement of their people here,--the fruit of a pride deep-rooted as that underlying the custom which brings every corpse back to China for burial. Others, by the desire to avoid transmitting to the Empire the diseases that are rife in Mongolia. Whatever the basis, the regulation is in full force to-day. At one time merchants in Maimachen kept their wives across the border in Russia, which under a subterfuge was not technically forbidden. But the ability to hide behind a technicality is a blessing enjoyed especially in democracies. It did not go with the chief of police, who came down for a squeeze which made it more profitable to pay the women’s fare home than to continue to offend.

Associating with the native Mongol women is here precluded by the fact that there are no settlements near by from which the Chinese might get indigenous consolation. A deserted tract lies behind the town. Only camel-drivers, wood-cutters, and sellers of cattle come into Maimachen, and they leave at night. For though the Mongols, in their pointed hats, pass along the streets, none may lawfully live within the stockaded walls, and none keep shop beneath the carved eaves of the houses which flank its narrow streets. This is the prerogative of Chinese traders from beyond the far-off Wall.

The spectacled merchant Tu-Shiti, who has become prosperous from the sale of Mongol wool, retakes for a visit, every two years, the long camel-trail to Kalgan and China. The tea-trader, Chantu-fou, drinks his wares alone. The slant-eyed clerks and booth-keepers trotting down the streets in their skull-caps, hands tucked up the sleeves of their blue jackets, plan no theatre-parties or amity balls, or sleigh-rides in the biting air, as over the way in Kiahta. The seller of sweetmeats will never be told to be sure and inclose the red and black New Year’s card. There is no red-cheeked Chinese boy to smile as he munches your sugar; to puzzle over your ticking watch as at Kotoi, or to tease the tame crane in the courtyard. Not a girl appears on the narrow streets. It is the sentence passed upon the generations of Chinese who have gone to Mongolia, that no woman of their race shall pass the Wall. And so it must remain, for never a home will be founded till China, the unchanging, shall change.

Back and forth through the thoroughfares go the little men with the queues flapping against their backs and their sallow uncommunicative faces. Are they thinking of the time when they will have made their little fortunes and can get back to China to enjoy them? As they wait for customers in the little booths, do they plan the homes which none of their blood may ever possess in Mongolia? When they sleep on their wooden platforms, do they dream of faces in the Kingdom of the Sun? Never will one know. Around the thoughts of the Chinaman arise the ramparts of his isolation. What he believes, what he hopes, what he dreams are not for you. The soul of China is behind the Wall.

The tarantass rolls out of the quaint weather-worn gateway of the woman-less city of Maimachen. “How much they miss!” says André, filling his pipe from the new pouch. “How much they escape!” retorts Alexsimevich.

When in hot haste Pharaoh ordered out his great war-chariot to pursue the rebellious Children of Israel, and thundered through his pyloned gateway with plunging horses urged by the shouts of his Nubian charioteers, he must have experienced, despite contrasts, much the same physical sensations as those which we feel when the tarantass starts in full gallop across the level plain to the distant range of mountains; but where Pharaoh’s robe was white with dust, ours is white with snow, and the sun, which baked his road, makes ours endurable.

The horses leap free under the knotted lash of the Siberian driver. With the rumble of low thunder the ponderous wooden wheels bound over the rutty road, hurling the springless tarantass into the air and from side to side. You brace yourself with baggage and hold to the sides, but toss despite all, like corn in a popper. The hay on which you sit shifts away to one side, leaving the bare boards to rub through clothes and packs. A sudden splinter makes you jump like a startled deer beside the way. In this noisy tarantass, down the narrow road grooved with the ruts of the Mongol carts and sledges that have gone northward, you tumble and groan and bump and roll out across the open country.

There is a wide plain from Maimachen. It climbs into the first barrier-range and the forest belt of Mongolia, whose plateau is the third terrace in the rise of land from the low frozen flats of the Northern Lena to the Roof of the World,--the Himalayas of the south. The northern city of Yakutsk is at a very low elevation, only a few feet above the sea. Irkutsk on the fifty-second parallel is 1521 feet in altitude, Troitzkosavsk on the fifty-first is 2600, Urga on the forty-eighth 3770, Lhassa 11,000 feet.

Far to the northwest, Mongolia is a forested fur region; far to the south is Shama--the desert. Here at the north and east the forested belt of the Siberian highlands south of Baikal breaks off almost at the boundary.

Snow is over everything, but thinly. It has been worn away on the road, leaving brown patches over which the tarantass, mounting the long slope with horses at a slow trot, lugubriously thuds. A long stretch of straggly trees and stumps tells of Kiahta peasants going over the border to cut wood where no timber-laws limit. Up and up we go, the way steeper every _sagene_,--afoot now and the horses leaning and pulling at the traces. Finally silhouetted against the sky appears a rough pile of stones. At its top bannerets are waving from drooping poles. It is the Borisan on the summit of the pass to which every pious Mongol adds an offering, until the pile is many feet high, with stones, sticks, pieces of bread and bones. Some throw money which no one save a Chinaman will commit the sacrilege of touching; some give a Moscow paper-wrapped sweetmeat, some a child’s worn hat or yellow-printed prayer-cloths waving on their sticks and fading in the wind;--everything is holy that is given to the gods.

A piercing wind, searching and paralyzing, meets the tarantass beyond the crest at the southern border of the forest: it is Gobi’s compliments to Baikal, the salute of the great desert to the great lake. The horses stumble through the drifted snow, scarcely able to walk. The driver, blinded, half-frozen, keeps to the general direction of the obliterated trail. Barely one verst an hour is made, until, under the shelter of the bald white range of hills, the road reappears and the wind is warded off.

A rolling plain between the heights is the next stretch of the way. The afternoon sun, dimly bright, creeps haloed through the lightly falling snow. Deep in the mist appears a dark moving mass. It grows, focuses, and takes shape into a shaggy beast of burden, and camel after camel emerges from the haze, loaded with square bales of tea.

“Ask if there is shelter near,” you shout to the muffled head of the interpreter.

“I will ask,” he replies. Then to the caravan leader: “_Sein oh!_” he cries in greeting.

The foremost camel stares stonily as its Mongol driver twitches the piece of wood which pierces its upper lip, and the whole train stops.

“_Gir orhum beine?_”

“_Ti, ti, orhum beine!_” comes the answer. “It is close at hand.”

Forward the caravan slowly paces, each camel turning his head to stare as he passes out into the mist again. One of them has left a fleck of blood in each print of his broad spongy foot which the driver will cobble with leather at the next halt. Along their trail you drive southward. The mist is clearing as you rise, and the sun shines down on the snow which has crystalized in little shafts an inch high. These spear-shaped slivers have a brightness and a sheen of extraordinary brilliance, and like prisms show all the colors of the rainbow. They cast a gleam, as might a mirror, a hundred yards away. It is as if upon the great white mantle had been thrown haphazard treasuries in rubies and emeralds and diamonds and opals,--myriad evergrowing rivals of Dresden regalias. The sun goes down with its necromancy. Beyond, the soft blanket enfolds the rolling hills. It drapes the rocks and weaves its drooping festoons about the barren mountain-sides.