It may safely be said that Christians are impervious to Islam, and genuine Mussulmans impervious to Christianity; but between the two there are certain tribes, or fractions of tribes, which present a promising field for missionary enterprise. In this field the Tartars show much more zeal than the Russians, and possess certain advantages over their rivals. The tribes of Northeastern Russia learn Tartar much more easily than Russian, and their geographical position and modes of life bring them in contact with Russians much less than with Tartars. The consequence is that whole villages of Tcheremiss and Votiaks, officially inscribed as belonging to the Greek Orthodox Church, have openly declared themselves Mahometans;
and some of the more remarkable conversions have been commemorated by popular songs, which are sung by young and old. Against this propaganda the Orthodox ecclesiastical authorities do little or nothing. Though the criminal code contains severe enactments against those who fall away from the Orthodox Church, and still more against those who produce apostasy,the enactments are rarely put in force. Both clergy and laity in the Russian Church are, as a rule, very tolerant where no political questions are involved.
The parish priest pays attention to apostasy only when it diminishes his annual revenues, and this can be easily avoided by the apostate's paying a small yearly sum. If this precaution be taken, whole villages may be converted to Islam without the higher ecclesiastical authorities knowing anything of the matter.
A person convicted of converting a Christian to Islamism is sentenced, according to the criminal code (?84), to the loss of all civil rights, and to imprisonment with hard labour for a term varying from eight to ten years.
Whether the barrier that separates Christians and Mussulmans in Russia, as elsewhere, will ever be broken down by education, I do not know; but I may remark that hitherto the spread of education among the Tartars has tended rather to imbue them with fanaticism.
If we remember that theological education always produces intolerance, and that Tartar education is almost exclusively theological, we shall not be surprised to find that a Tartar's religious fanaticism is generally in direct proportion to the amount of his intellectual culture. The unlettered Tartar, unspoiled by learning falsely so called, and knowing merely enough of his religion to perform the customary ordinances prescribed by the Prophet, is peaceable, kindly, and hospitable towards all men;
but the learned Tartar, who has been taught that the Christian is a kiafir (infidel) and a mushrik (polytheist), odious in the sight of Allah, and already condemned to eternal punishment, is as intolerant and fanatical as the most bigoted Roman Catholic or Calvinist. Such fanatics are occasionally to be met with in the eastern provinces, but they are few in number, and have little influence on the masses. From my own experience I can testify that during the whole course of my wanderings I have nowhere received more kindness and hospitality than among the uneducated Mussulman Bashkirs. Even here, however, Islam opposes a strong barrier to Russification.
