The clergy in Russia--that is, the priests, the deacons, the cantors, the bell-ringers--represent a separate class which stands between “the classes” and “the masses”--much nearer to the latter than to the former. This is especially true as regards the clergy in the villages, and it was still more so some fifty years ago. Receiving no salary, the village priest, with his deacon and cantors, lived chiefly by the cultivation of the land that was attached to the village church; and in my youth, in our Central Russia neighbourhood, during the hot summer months when they were hay-making or taking in the crops, the priest would always hurry through the mass in order to return to their field-work. The priest’s house was in those years a log-house, only a little better built than the houses of the peasants, alongside which it stood sometimes thatched, instead of being simply covered with straw, that is, held in position by means of straw ropes. His dress differed from that of the peasants more by its cut than by the materials it was made of, and between the church services and the fulfilment of his parish duties the priest might always be seen in the fields, following the plough or working in the meadows with the scythe. All the children of the clergy receive free education in special clerical schools, and later on, some of them, in seminaries; and it was by the description of the abominable educational methods which prevailed in these schools in the forties and fifties that POMYALÓVSKIY (1835-1863) acquired his notoriety. He was the son of a poor deacon in a village near St. Petersburg, and had himself passed through one of these schools and a seminary. Both the lower and the higher schools were then in the hands of quite uneducated priests--chiefly monks--and the most absurd learning by rote of the most abstract theology was the rule. The general moral tone of the schools was extremely low, drinking went on to excess, and flogging for every lesson not recited by heart, sometimes two or three times a day, with all sorts of refinements of cruelty--was the chief instrument of education. Pomyalóvskiy passionately loved his younger brother and wanted at all hazards to save him from such an experience as his own; so he began to write for a pedagogical review, on the education given in the clerical schools, in order to get the means to educate his brother in a gymnasium. A most powerful novel, evidently taken from real life in these schools, followed, and numbers of priests, who had themselves been the victims of a like “education,” wrote to the papers to confirm what Pomyalóvskiy had said. Truth, without any decoration, naked truth, with an absolute negation of art for art’s sake, were the distinctive features of Pomyalóvskiy, who went so far in this direction as even to part with the so-called heroes. The men whom he described were not sharply outlined types, but, if I may be permitted to express myself in this