The conversation went on—Russia’s great destiny was to carry the banner of the ideal, to sacrifice the material ends of life for the mystical. “Directly you make a step nearer to God you become aware of contradictions in terms in the life you see about you; when you get really near to God you enter into such a maze of contradictions and paradoxes that it is almost too much for the human brain,” said Velikanof, quoting from a book that was being widely discussed in Russia, _The Pillar and the Foundation of Truth_, by the priest Florensky. “It is for Russia to explore these contradictions and paradoxes.” “Russia has long dwelt in these paradoxes,” said another. Russia offers to the world glorious paradoxes:— “As a substitute for success it offers failure. “As a substitute for fine clothes it offers rags; and for fine mansions it offers taverns and log-cabins. “As a substitute for rich men it offers beggars. “Instead of the march music of Progress it offers the choir dance of the Mystery. “Instead of Progress itself it offers Communion.” I told them my belief that Russia is the hope of Europe, that we are all looking to her, that she is the living East, the pole of mysticism, in opposition to America, the living West, the pole of materialism. This pleased the _Bogoiskateli_ very much. They made quite sure it was not simply a compliment, and then one of them added:— “Yes, Russia is the hope of Europe, and Moscow is the hope of Russia.” And another, an Old Believer, added to that:— “And beyond the Preobrazhenskaya Zastava is the hope of Moscow”—it is there that the Old Believers have a vast and important settlement. At half-past six the discussion broke up in the central part of the tavern and was left to be prolonged in separate groups. Perhaps later it again became general. I went out, and eight who accompanied me suggested that we go to another tavern two streets off and drink another glass of tea. This we did, and the talk went on and on as it goes on every day and hour in Russia, in every town or village—talk about God and the idea of Christ and suffering, of what is necessary and what not.