Russia Part 14

There was a delicious species of small melon, which had been sent by land-carriage from Astrakhan to Moscow--a distance of a thousand miles. These melons," he adds, "sometimes cost five pounds apiece, and at other times may be purchased in the markets of Moscow for less than half-a-crown apiece." One "instance of elegance" which distinguished the dessert, and which appears to have made an impression on the Archdeacon, is then mentioned. "At the upper and lower ends of the table were placed two china vases, containing cherry-trees in full leaf, and fruit hanging on the boughs which was gathered by the company." This cherry-tree is also a favourite, and certainly a very agreeable ornament, in the present day. At the conclusion of the dessert coffee is served as in France and England. Men and women leave the table together, and after dinner no wine is taken.

Later in the evening tea is brought in, with biscuits, cakes, and preserved fruits.

[Footnote 1: That is to say, not in the winter. In the summer, pears and cherries abound in Moscow, and every kind of fruit ripens in the south.]

The reception-rooms in Russian houses are all _en suite_; and instead of doors you pa.s.s from room to room through arches hung with curtains.

The number of the apartments in most of the houses I remember varied from three to six or seven; but in the clubs and in large mansions there are more. Grace before or after dinner is never said under any circ.u.mstances; but all the guests make the sign of the cross before sitting down to table, usually looking at the same time towards the eastern corner of the room, where the holy image hangs.

This ceremony is never omitted in families, though in the early part of the century, when the Gallomania was at its height, it is said to have been much neglected. In club dinners, when men are dining alone, it will be easily believed that the same importance is not attached to it; but the custom may be described as almost universal among the rich, and quite universal among the poor. Indeed, a peasant or workman would not on any account eat without first making the sign of the cross. In Russia, with its "patriarchal"

society (as the Russians are fond of saying), it is usual to thank the lady of the house, either by word or gesture, after dining at her table; and those who are sufficiently intimate kiss her hand.

[Ill.u.s.tration: THE TSAR'S DINING-ROOM, MOSCOW.]

We now come to the composition of the Russian dinners; and here I must repeat with Archdeacon c.o.xe, that although the Russians have adopted many of the delicacies of French cookery, they "neither affect to despise their native dishes nor squeamishly reject the solid joints which characterize our own repasts." I was astonished, at one Russian dinner, which I was a.s.sured was thoroughly national in style, to meet with the homely roast leg of mutton and baked potatoes of my native land. Like the English, the Russians take potatoes with nearly every dish--either plain boiled, fried, or with parsley and b.u.t.ter over them. Plum-pudding, too, and boiled rice-pudding with currants in it, and with melted b.u.t.ter, are known in Russia--at all events in Moscow and St. Petersburg; and goose is not considered complete without apple-sauce. As in France, every dinner begins with soup; but this custom has not been borrowed from the French. It seems to date from time immemorial, for all the Russian peasants, a thoroughly stationary cla.s.s, take their soup daily. The Russians are very successful with some kinds of pickles, such as salted cuc.u.mbers and mushrooms; and they excel in salads, composed not only of lettuce, endive, and beetroot, but also of cherries, grapes, and other fruits, preserved in vinegar.

The fruit is always placed at the top, and has a very picturesque effect in the midst of the green leaves. Altogether it may be said that the Russian _cuisine_ is founded on a system of eclecticism, with a large number of national dishes for its base. Of course, in some Russian houses, as in some English ones, the cooking is nearly all in the French style; but even then there are always a few dishes on the table that might easily be recognized as belonging to the country. We need scarcely remark, that only very rich persons dine every day in the sumptuous style described by Archdeacon c.o.xe, though the rule as to service may be said to be general--one dish at a time, and nothing on the table but flowers and the dessert.

In the winter, when it is difficult and expensive to get dessert, those who are rich send for it where it _can_ be obtained--perhaps to their own hot-houses; and those who are not rich, as in other countries, go without. At the _traktirs_, or _restaurants_, the usual dinner supplied for three-quarters of a rouble consists of soup, with a pie of mince-meat, or minced vegetables, an _entree_, roast meat, and some kind of sweet. That, too, may be considered the kind of dinner which persons of moderate means have every day at home. Rich proprietors, who keep a head-cook, a roaster, a pastry-cook, and two or three a.s.sistant-cooks, would perhaps despise so moderate a repast; but from a little manual of cookery which a friend has been kind enough to send me from Russia, it would appear that the generality of persons do not have more than four dishes at each meal.

The most ancient and popular drinks in Russia are hydromel or mead (called by the same name in Russia), beer, and _kva.s.s_. Mead, the fine old Scandinavian drink, is mentioned as far back as the Tenth Century; and in a chronicle of Novgorod of the year 989, it is stated that "A great festival took place, at which a hundred and twenty thousand pounds of honey were consumed." Hydromel is flavoured with various kinds of spices and fermented with hops. Gerebtzoff states that beer is mentioned (under the name of _oloul_--the present word being _pivo_) in the _Book of Ranks_, written in the Eleventh and Twelfth Centuries. But no drink is so ancient as _kva.s.s_, which, according to the chronicle of Nestor, was in use among the Sclavonians in the first century of our era. Among the laws of Yaroslaff there is an old edict determining the quant.i.ty of malt to be furnished for making _kva.s.s_ to workmen engaged in building a town.

The Russians learnt to drink wine from the Greeks, during their frequent intercourse with the Eastern Empire, long before the Mongol invasion. During the Tartar domination there was less communication with Constantinople and the consumption of wine decreased, but it became greater again during the period of the Tsars. In the beginning of the Seventeenth Century wine was supplied to amba.s.sadors, but the Russians for the most part still preferred their native drinks. The cultivation of the vine was introduced at Astrakhan in 1613, and a German traveller named Strauss, who visited the city in 1675, found that it had been attended with great success; so much so, that, without counting what was sold in the way of general trade, the province supplied to the Tsar alone every year two hundred tuns of wine, and fifty tuns of grape brandy. The wines of Greece were at the same time replaced by those of Hungary, which were in great demand when Peter came and introduced the vintage of France. This by many persons will be considered not the least of his reforms.

The Russians acquired the art of distilling from grain in the Fourteenth Century from the Genoese established in the Crimea, and seem to have lost no time in profiting by their knowledge. They soon began to invent infusions of fruit and berries, which under the name of "_nalivka_" have long been known to travellers, and which I for my part found excellent. "_Raki_," about the consumption of which by the Russian soldiers so much was written during the Crimean war, is a Turkish spirit, and is unknown in Russia. The Russian grain-spirit is called "_vodka_." The best qualities are more like the best whiskey than anything else, only weaker; but it is of various degrees of excellence as of price. The new common _vodka_, like other new spirits, is fiery; but when purified, and kept for some time, it is excellent and particularly mild. Travellers to Moscow who are curious on the subject of _vodka_ may visit a gigantic distillery in the neighbourhood, to which it is easy to gain admission, and where they can obtain information and samples in abundance. _Vodka_ is sometimes made in imitation of brandy, and there are also sweet and bitter _vodkas_; and, indeed, _vodka_ of all flavours. But the British spirit which the ordinary _vodka_ chiefly resembles is whiskey. There is one curious custom connected with drinking in Russia which, as far as I am aware, has never been noticed. The Russians drink first and eat afterwards, and never drink without eating. If wine and biscuits are placed on the table, everyone takes a gla.s.s of wine first, and then a biscuit; and at the _zakouska_ before dinner, those who take the customary gla.s.s of _vodka_ take an atom of caviare or cheese after it, but not before. It may also be remarked that, as a general rule, the Russians, like the Orientals, drink only at the beginning of a repast.

A hospitable Englishman entertaining a Russian, on seeing him eat after drinking, would press him to drink again, and having drunk a second time, the Russian would eat once more on his own account; which would involve another invitation to drink on the part of the Englishman. As a hospitable Russian, on the other hand, entertaining an Englishman, would endeavour to prevail upon him to eat after drinking, and as it is the Englishman's habit to drink after eating, it is easy to see that too much attention on either side might lead to very unfortunate results.

A great deal is said about the enormous quant.i.ty of champagne consumed in Russia. Champagne, however, costs five roubles (from sixteen to seventeen shillings) a bottle--the duty alone amounting to one rouble a bottle--and is only drunk habitually by persons of considerable means. Nor does the champagne bottle go round so frequently at Russian as at English dinners. It is usually given, as in France, with the pastry and dessert, and no other wine is taken after it.

The rich merchants are said to drink champagne very freely at their evening entertainments; but the only merchant at whose house I dined had, unfortunately, adopted Western manners, and gave nothing during the evening but tea. However, at festivals and celebrations of all kinds--whether of congratulation, of welcome, or of farewell--champagne is indispensable. What Alphonse Karr says of women and their toilette--that they regard every event in life as an occasion for a new dress--may certainly be paraphrased and applied to the Russians in connection with champagne. Besides the champagne which is given as a matter of course at dinner-parties and b.a.l.l.s, there must be champagne at birthdays, champagne at christenings, champagne at, or in honour of, betrothals, champagne in abundance at weddings, champagne at the arrival of a friend, and champagne at his departure. For those who cannot afford veritable champagne, Russian viniculture supplies an excellent imitation in the shape of "_Donskoi_" and "_Crimskoi_,"--the wines of the Don and of the Crimea. As "_Donskoi_" costs only a fifth of the price of real champagne, it will be understood that it is not seldom subst.i.tuted for the genuine article, both by fraudulent wine merchants and economic hosts. However, it is a true wine, and far superior to the fabrications of Hamburg, which, under the name of champagne, find their way all over the north of Europe. It has often been said that the Russians drink champagne merely because it is dear.

But the fact is, they have a liking for all effervescing drinks, and naturally, therefore, for champagne, the best of all. Among the effervescing drinks peculiar to Russia, we may mention apple _kva.s.s, kislya shchee_, and _voditsa. Kislya shchee_ is made out of two sorts of malt, three sorts of flour, and dried apples; in apple _kva.s.s_ there are more apples and less malt and flour. _Voditsa_ (a diminutive of _voda_, water), is made of syrup, water, and a little spirit. All these summer-drinks are bottled and kept in the ice-house.

_CARNIVAL-TIME AND EASTER_

_A. NICOL SIMPSON_

Lent is heralded by carnival, called by Russians "Maslanitza"--the "_b.u.t.ter Wochen_" of the Germans. _Maslanitza_ is held during the eighth week preceding Easter, the fast proper is observed during the intervening seven weeks. During Maslanitza every article of diet, flesh excepted, is allowed to be partaken of, but over-indulgence in other articles, including drinks, is not forbidden.

Carnival commences on Sunday at noon and continues till the close of the succeeding Sunday. The salutation during the week is "_Maslanitza_," or "_Sherokie Maslanitza_," "_Sherokie_" meaning, literally "broad," indicating a full amount of pleasure, and the facial expression accompanying this salutation shows plainly that unrestrained enjoyment is the aim and object for the week. Upon the discharge of the time gun at noon, there emerge from all parts of the city tiny sleighs driven by peasants, chiefly Finns, who for the time are allowed to ply for hire by the payment of a nominal tax imposed by the police or city corporation. Most of these Finns are unable to speak Russian intelligibly, although living at no great distance from the capital. It is said that from 5,000 to 10,000 of these jehus come annually to St. Petersburg for _Maslanitza_, and they add materially to the gaiety of the city as they drive along the streets. These Finns are mostly patronized by the working-cla.s.ses, for the simple reason that their charges are lower than the ordinary _isvozchick_, or cabby.

During the festivities the great centre of attraction for the working population is the "Marco Polo," or "Champ de Mars," an immense plain on the banks of the Neva. Here a huge fair is held, with the usual a.s.sortment of stalls, loaded with sweetmeats and similar dainties. Actors from the city theatres are upon the ground, with smaller booths where the stage-struck hero acts the leading part.

There are dwarfs, fat women, giants, and the renowned ubiquitous Punch and Judy, merry-go-rounds, card-sharpers, cheap-jacks, and a medley crowd of men and women all catering for the roubles of the crowd. What are termed the "ice-hills" are perhaps the most attractive feature of the gathering.

In the city feasting and visiting are the order of the day. There is no limit to the consumption of "_bleenies_," a kind of pancake made of buckwheat flour, and eaten with b.u.t.ter sauce or fresh caviare, according to the circ.u.mstances of the families. Morn, noon, and night _bleenies_ are cooked and eaten by the dozen, moistened, of course, with the indispensable _vodka_ or native gin, which is distilled from rye.

When midnight of the second Sunday arrives, all gaieties are supposed to vanish, and a subdued and demure aspect must be a.s.sumed, and the form of congratulation between friends and acquaintances is--"_Pozdravlin vam post_," or "I congratulate you on the fast."

The church bells toll mournfully at brief intervals from 4 or 5 A. M., when early ma.s.s is celebrated until about 8 P. M., when evening service closes.

Before the Pa.s.sion--like the Jews, who at Pa.s.sover search diligently for and cast out the old leaven--the Russian housewife likewise searches out every corner, most remorselessly sweeps from its hiding-place every particle of dust. Everything is done to make the house and its contents fit to meet a risen Saviour. The streets, always very clean, receive special attention, even the lamp-posts are carefully washed down and the kerbs sanded. Everything that will clean has brush and soap-and-water applied to it. The reason of this is the belief that our Saviour invisibly walks about the earth for forty days after Easter, that is, until Ascension Day.

On the Thursday of Pa.s.sion Week "_Strashnaya Nedelli_," _i. e._, "_Terrible Week_," is enacted in a very realistic fashion one of the last acts of our Saviour--"the washing of the Disciples' feet."

After the close of the second diet of worship at St. Isaac's Cathedral this ceremony is performed.

The most important day of the week is that of "_Strashnaya Piatnitsa_,"

or Good Friday, when the burial of our Lord is enacted before the people in a truly solemn and impressive manner. In every church there is a sarcophagus in imitation of our Saviour's tomb, and many of these sarcophagi are of elaborate workmanship with gorgeous gilt and otherwise ornamented. The lid is adorned with a painting representing our Saviour in death. At dawn this lid is carried into the chapel, and by 3 P. M. the sarcophagus is in its place on the das ready to receive the body of our Lord. Shortly before the service is concluded, all the worshippers have their tapers lighted, the flame being procured from a candelabrum in front of the sacred icon. This is done by those nearest to the candelabrum lighting their tapers, while those behind them get the sacred flame from them, and in this way all get their tapers lit. Many endeavour to carry their burning tapers home, so that they may have the holy flame in their dwellings.

[Ill.u.s.tration: ST. ISAAC'S CATHEDRAL, ST. PETERSBURG.]

Leaving the chapel the crowd musters in the street. Then there emerges a church dignitary bearing a large brightly-burnished crucifix, followed by others bearing bannerettes and other symbols, the names and uses of which are to us a mystery. Last of all come forth four priests, clad in their gorgeous canonical vestments, bearing the lid of the sarcophagus which is supported on bra.s.s rods. Under the lid walks an aged priest clad in his clerical vestments, representing the dead Christ being carried to his tomb. Slowly, sadly, and reverently he is borne to the tomb, the worshippers crossing themselves most devoutly. A sudden rush is made for the church to witness the interment, the big bell meanwhile tolling mournfully as the procession moves on. The sad procession enters the church, and, going up to where the sarcophagus is placed with all the external appearances of love, mourning, and lamentation, the lid is placed on the sarcophagus and the last obsequies of the crucified "Christ" are over.

Preparations are now industriously made for the due celebration of the Resurrection morn. Shopping, shopping, shopping goes on without intermission. Those who can, prepare to adorn their bodies with one or more articles of new clothing, but all make preparations for a sumptuous feast. It is interesting to watch the shops, especially in the public markets, to see the avidity with which every article of food is bought up. The butchers come in, perhaps, for the largest share of custom, as flesh, especially smoked ham, is in universal demand. Ham among all cla.s.ses of the community is indispensable for the breaking of the fast and the due celebration of the feast. Dyed eggs are in universal request. The exchange of eggs, accompanied with kissing on the lips and cheeks in the form of the cross, accompanies all gifts or exchange. The _koolitch_ and _paska_ have also to be bought. The _koolitch_ is a sweet kind of wheaten bread, circular in form, in which there are raisins. It is ornamented with candied sugar and usually has the Easter salutation on it: "_Christos vozkress_"--"Christ is risen"--the whole surmounted with a large gaudy red-paper rose. The _paska_ is made of cords, pyramidal in shape, and contains a few raisins, and, like the former, has also a paper rose inserted on the top. These are the _sine qua non_ for the due observance of Easter, but what relation they may have, if any, to the Jewish Feast of the Pa.s.sover, it is difficult to see, although in many other respects there is a striking resemblance to the service of the Temple in Jerusalem in the ritual of the Russo-Greek Church. The _koolitch_ and _paska_ and dyed eggs are brought to, but not into, the church on the Sat.u.r.day evening. Some have burning tapers inserted into them, while a pure white table napkin is spread on the ground, or on benches specially provided for the purpose, awaiting the priests' blessing. The hours for this purpose are six, eight, and ten o'clock. The priests sprinkle the _koolitch, paska_, and dyed eggs at these hours, those to whom they belong slipping a silver or copper coin into his hand as a reward for his services. These articles are then carried home, and along with the other necessities for the feast are laid out on a table, there to lie untouched till the resurrection of the "Saviour" is an accomplished fact. Meanwhile the lessons are being read over the tomb of "Christ," and the devotees, still in large numbers, kiss His face and feet. About 11 P. M. the sarcophagus is wheeled to its usual place in the church, where it remains until the following Easter.

All the churches by this time are densely packed with worshippers, silently waiting with eager expectancy the time when their "Saviour"

will break the bonds of death and rise from the tomb in which he has now lain for three days.

As if by magic, everyone has lighted his or her taper, and looks anxiously towards the altar-screen, where preparations are being made by the priests to go to Joseph of Arimathea's garden, as the disciples and women did of old to visit the tomb where Christ was buried. This they do by forming a procession with the crucifix, bannerettes, etc., each carrying a lighted candle in his hand.

There is a rush among the worshippers to join the procession. They walk thrice round the church, searching diligently by the aid of their candles for "Christ," and not finding Him, they go to bring the disciples word that He is risen from the dead.

When the procession enters the threshold of the church, the royal gates are thrown back, suddenly displaying a marvellously beautiful stained gla.s.s window, and all eyes behold an enchanting representation of the Saviour in the act of rising from the cold grave.

The priests with the choristers, as they enter the church, proclaim in joyful tones, "_Christos vozkress_" ("Christ is risen"), the response being "_Voestenno vozkress_" ("Truly He is risen"). It is really a jubilant song of praise they sing--the finely trained voices of the choir and priests, joined with those of the worshippers, making it most impressive. Every face in the vast crowd bears the joyous expression of gladness, for to these men and women a really dead Christ has risen, and is now invisibly in their midst. Relatives and friends kiss each other and shake hands, and the salutation, "_Christos vozkress_," with the refrain, "_Voestenno vozkress_,"

is heard on every side. The officiating priest begins the usual early morning service (celebrated on ordinary Sundays at 5 A. M.), which continues until nearly three o'clock, when the churches are closed for the day.

Immediately after midnight a salute of one hundred and one guns is given from the fortress to greet the sacred morn. The whole city is stirred as the loud peal of cannon reverberates, proclaiming to the faithful that Christ is indeed risen from the dead. Some few worshippers remain in church until the early service is over, but the majority retire to their homes to tender the greetings of the day.

Then families and friends a.s.semble at the domestic board that groans under a load of the good things of this life, according to their circ.u.mstances, and to make reparation to their stomachs for the privation they have endured during the seven weeks of Lent. And full compensation their stomachs get, as the feast is a literal gorge of meat and drink. Ham is on the table of prince and peasant alike, and it is first partaken of. The table of the rich is spread with all gastronomical luxuries, _vodka_ and wines, cold roast beef, eggs, etc. These dainties remain on the table for several days; indeed a free table is kept, and all who call to congratulate are expected to partake of the hospitality. Not to do so is regarded in the light of an insult.

On Easter Sunday only gentlemen pay visits of congratulation; ladies remain at home for that day to receive and entertain visitors.

Presents are dispensed to domestic and other servants. A good drink is as indispensable to the feast among the peasant cla.s.s as a good feed, and they neither deny themselves the one nor the other, their potations lasting for several days.

To the Western mind the continual kissing and giving of eggs on the streets appear strangely out of keeping with the solemnity of the hour. To see a couple of bearded men hugging and kissing each other and each other's wives on the public streets, with the salutation, "_Christos vozkress_," is indeed peculiar. But use and wont justify this, and it would be a breach of courtesy to withhold the lips and cheeks, and would be regarded as indicating indifference to the great feast of the Church. Present-giving, although on somewhat similar lines to our Christmas greetings, is a much heavier tax on a Russian household than Christmas gifts are with us. In the ordinary house in St. Petersburg, the master, on gaining his breakfast-room, is saluted by his domestic servant with "_Prazdnik_ (holiday), _Christos vozkress_," which involves a new dress for the female, or a money equivalent. Then the _dvorniks_, or house-porters, resplendent in clean white ap.r.o.ns, make their appearance, giving the usual salutation, and one or two roubles must be given. They have scarcely vanished when a couple of chimney-sweepers put in an appearance, necessitating another appeal to the purse; postmen follow, and in their rear come the juvenile representatives of your butcher, greengrocer, etc., all bent upon testing your liberality. You go to church and the doorkeeper gravely says, "_Christos vozkress_," while he of the cloak-room echoes the sentiment to the impoverishment of one's exchequer. But this seeming mendicancy is not confined to these cla.s.ses, for even the reverend fathers and brethren walk in the same footsteps unblushingly.

Either on foot or by carriage they call upon the well-to-do of their church, give the usual salutation, "_Christos vozkress_,"

and the kiss, partake of the general hospitality, and get their gratuity or "_Na Chai_," as it is called, and retire. They are scarcely gone when the "_Staroste_," or elders, put in an appearance, followed by the "_Pyefche_," or choristers, all of whom share in the bounty and hospitality of those on whom they call. The priests, of course, come in for the largest share, and, generally speaking, they know the value of the adage, "First come first served."

At mid-day of Easter Sunday a salute is fired from the fortress, and carnival begins again. It is a repet.i.tion of the same amus.e.m.e.nts as in carnival before Lent, and continues until the following Sunday evening.

_RUSSIAN TEA AND TEA-HOUSES_

_H. SUTHERLAND EDWARDS_

A true Russian _restaurant_, or _traktir_ (probably from the French _traiteur_), is not to be found in St. Petersburg, whose _cafes_ and _restaurants_ are either German or French, or imitated from German or French models. One of the large Moscow _traktirs_ is not only very much larger, but at least twelve times larger than an ordinary French _cafe_. The best of them is the Troitzkoi _traktir_, where the merchants meet to complete the bargains they have commenced on the Exchange--that is to say--in the street beneath, where all business is carried on, summer and winter, in the open air. St.

Petersburg is more fortunate, and has a regular bourse, with a chapel attached to it. The merchants always enter this chapel before commencing their regular afternoon's work ('Change is held at four o'clock in St. Petersburg), and remain for several minutes at their devotions, occasionally offering a candle to the Virgin or some saint. Now and then it must happen that a speculator for the rise and a speculator for the fall enter the chapel and commence their orisons at the same time. Probably they pray that they may not be tempted to cheat one another.

There is no special chapel for the Moscow merchants, nor is there one attached to the Troitzkoi _traktir_, which I am inclined to look upon after all as the real Moscow Exchange. But in each of the rooms, of which the entrances as usual are arched, and which together form an apparently interminable suite, the indispensable holy picture is to be seen; and no Russian goes in or out without making the sign of the cross. No Russian, to whatever cla.s.s he may belong, remains for a moment with his hat on in any inhabited place; whether out of compliment to those who inhabit it, or from respect to the holy pictures, or from mixed reasons. The waiters, of whom there are said to be a hundred and fifty at the Troitzkoi _traktir_, are all dressed in white, and it is facetiously a.s.serted that they are forbidden to sit down during the day for fear of disturbing the harmony and destroying the purity of their spotless linen. The service is excellent. The waiters watch and divine the wishes of the guests, instead of the guests having to watch, seek, and sometimes scream for the waiters, as is too often the case in England. Here the attendants do everything for the visitor; cut up his _pirog_ (meat, or fish patty), so that he may eat it with his fork; pour out his tea, fill his _chibouk_, and even bring it to him ready lighted. The reader perceives that there is a certain Oriental style about the Russian _traktirs_. The great article of consumption in them is tea. Every one orders tea, either by itself, or to follow the dinner; and the majority of those who come into the place take nothing else. You can have a tumbler of tea, or a pot of tea; but in ordering it you do not ask for tea at all, but for so many portions of sugar. The origin of this curious custom it is scarcely worth while to consider; but it apparently dates from the last European war, when, during the general blockade, the price of sugar in Russia rose to about four shillings a pound.

All sorts of stories have been told about the quant.i.ty of tea consumed by Russian merchants, nor do I look upon any of them as exaggerated.

From twelve to twenty cups are thought nothing of. I have seen two merchants enter a _traktir_, order so many portions of sugar, and drink cup after cup of tea, until the tea-urn before them is empty; yet the ordinary tea-urn of the _traktir_ holds at least a gallon, or a gallon and a half.