all these distinctions; but he still returned to his original proposition, which was that union is impossible until a more distinct basis than any now attainable can be arrived at. [5] I find, in a letter from Pobedonostzeff, that he spells his name as here printed. I suggested to him a visit to Great Britain and his making the acquaintance of leading Englishmen; but to this he answered that at his time of life he had no leisure for such a recreation; that his duties absolutely forbade it. In regard to relations with the Russo-Greek Church on our own continent, he seemed to speak with great pleasure of the treatment that sundry Russian bishops had received among us. He read me letters from a member of the Russo-Greek hierarchy, full of the kindliest expressions toward Americans, and especially acknowledging their friendly reception of him and of his ministrations. Both the archbishop in his letter, and Pobedonostzeff in his talk, were very much amused over the fact that the Americans, after extending various other courtesies to the archbishop, offered him cigars. He discussed the possibility of introducing the "Holy Orthodox Church" into the United States, but always disclaimed all zeal in religious propagandism, saying that the church authorities had quite enough work to do in extending and fortifying the church throughout the Russian Empire. He said that the pagan tribes of the imperial dominions in Asia seemed more inclined to Mohammedanism than to Christianity, and gave as the probable reason the fact that the former faith is much the simpler of the two. He was evidently unable to grasp the idea of the Congress of Religions at the Chicago Exposition, and seemed inclined to take a mildly humorous view of it as one of the droll inventions of the time. He appeared to hold our nation as a problem apart, and was, perhaps, too civil in his conversations with me to include it in the same condemnation with the nations of Western Europe which had, in his opinion, gone hopelessly wrong. He also seemed drawn to us by his admiration for Emerson, Hawthorne, and Lowell. When Professor Norton's edition of Lowell's "Letters" came out, I at once took it to him. It evidently gave him great pleasure--perhaps because it revealed to him a very different civilization, life, and personality from anything to which he had been accustomed. Still, America seemed to be to him a sort of dreamland. He constantly returned to Russian affairs as to the great realities of the world. Discussing, as we often did, the condition and future of the wild tribes and nations within the Asiatic limits of the empire, he betrayed no desire either for crusades or for intrigues to convert them; he simply spoke of the legitimate influence of the church in civilizing them.