ch; the water to be blessed is placed
on a table under |104| the dome, and is sanctified by the immersion of
a small cross; afterwards it is sprinkled on everyone present, and some
is taken home by the faithful in little vessels.{36}

In Moscow and St. Petersburg the Blessing is a function of great
magnificence, but it is perhaps even more interesting as performed in
Russian country places. Whatever may be the orthodox significance of the
rite, to the country people it is the chasing away of "forest demons,
sprites, and fairies, once the gods the peasants worshipped, but now
dethroned from their high estate," who in the long dark winter nights
bewitch and vex the sons of men. A vivid and imaginative account of the
ceremony and its meaning to the peasants is given by Mr. F. H. E. Palmer
in his "Russian Life in Town and Country." The district in which he
witnessed it was one of forests and of lakes frozen in winter. On one of
these lakes had been erected "a huge cross, constructed of blocks of ice,
that glittered like diamonds in the brilliant winter sunlight.... At
length, far away could be heard the sound of human voices, singing a
strange, wild melody. Presently there was a movement in the snow among
the trees, and waving banners appeared as a procession approached, headed
by the pope in his vestments, and surrounded by the village dignitaries,
venerable, grey-bearded patriarchs." A wide space in the procession was
left for "a strange and motley band of gnomes and sprites, fairies and
wood-nymphs," who, as the peasants believed, had been caught by the holy
singing and the sacred sign on the waving banner. The chanting still went
on as the crowd formed a circle around the glittering cross, and all
looked on with awe while half a dozen peasants with their axes cut a
large hole in the ice. "And now the priest's voice is heard, deep and
sonorous, as he pronounces the words of doom. Alas for the poor sprites!
Into that yawning chasm they must leap, and sink deep, deep below the
surface of that ice-cold water."{37}

* * * * *

Following these eastern Epiphany rites we have wandered far from the
cycle of ideas generally associated with Christmas. We |105| must now
pass to those popular devotions to the Christ Child which, though they
form no part of the Church's liturgy, she has permitted and encouraged.
It is in the West that we shall find them; the Latin Church, as we have
seen, makes far mo