I have attended the "all-night service" at S. Isaac's, in Petrograd, on Saturdays at 6 p.m. It lasts two hours in cathedrals and churches, but all night in monasteries and convents, and some of us going to S. Isaac's for the first time would almost wish that it could be "all night" there also. The glorious richness of the men's voices, their deep rolling basses and sweet tenors, the silvery trebles of the boys--there is no organ or other accompaniment--when heard as a new experience makes one involuntarily think to one's self "I have never heard prayer and praise expressed like this before." Whether one is behind the screen, where I was conducted at once, or standing with the choir before it--there are no seats in a Russian church--noting their picturesque uniforms like those of officers, and their profound reverence, or moving amongst the congregation, and looking towards the screen, the same impression is given everywhere and by every one, "We are praising Thee, O GOD, we acknowledge Thee to be the LORD. Thou art the King of Glory, O CHRIST." [Illustration: _Interior of a Russian Church._] The screen separates the sacrarium from the body of the church, and is a carved partition painted and gilded, and in the cathedrals and great churches, is covered with silver and gold _ikons_, often richly jewelled, and with numerous lamps and tapers burning before them. At each side of this screen is a narrow door through which people seem to pass at will, to and fro, for there is a great feeling of freedom in a Russian church, and every one does just what he feels led to do. No ladies, however, may ever pass behind. In its centre are folding doors which are only used for ceremonial purposes, and are called "The Royal Gates." In the Liturgy it is a moment of deep solemnity when they are opened wide, and the priest passes through carrying the bread and wine for consecration. This is "The Great Entrance." At the evening service on Saturday night also there is an entrance, when the deacon carries the Gospels through, before which the gates stand open wide for a little while, and the congregation may look straight through. Immediately within stands the altar, a perfectly plain, square structure with nothing at all upon it but a large copy of the Four Gospels, and behind it is the seven-branched candlestick. It has an extraordinary effect upon the worshipper who has only just come to Russia when the Royal Gates are thrown open thus, and, with incense filling the air, the seven lamps on the great candlestick come into view. It is for a moment as if one was back in the days of Zacharias and Elisabeth, waiting for him to come forth through the gates to bless us, as he did on that memorable occasion after the announcement of the birth of S. John the Baptist. It is, however, only for a moment that the Temple fills the mind, for on looking up the representation of our LORD is there in the great window above, where He seems to look down upon us in love and