appearing at church, or in the royal presence with a sword; an oriental custom, directly the reverse of that ridiculous and barbarous one amongst us, of addressing ourselves to God, to our king, to our friends, and to our women, with an offensive weapon, which hangs down to the bottom of the leg. The long robe worn on public days, had a more noble air than the short habits of the western nations of Europe. A vest lined and turned up with fur, with a long scimar, adorned with jewels for festival days; and those high turbans, which add to the stature, were much more striking to the eye than our perukes and close coats, and more suitable to cold climates; but this ancient dress of all nations seems to be not so well contrived for war, nor so convenient for working people. Most of their other customs were rustic; but we must not imagine, that their manners were so barbarous as some writers would have us believe. Albert Krants relates a story of an Italian ambassador, whom the czar ordered to have his hat nailed to his head, for not pulling it off while he was making his speech to him. Others attribute this adventure to a Tartar, and others again to a French ambassador.
Olearius pretends, that the czar Michael Theodorowitz, banished the marquis of Exideüil, ambassador from Henry IV. of France, into Siberia; but it is certain, that this monarch sent no ambassador to Moscow, and that there never was a marquis of Exideüil in France. In the same manner do travellers speak about the country of Borandia, and of the trade they have carried on with the people of Nova Zémbla, which is scarcely inhabited at all, and the long conversations they have had with some of the Samojedes, as if they understood their language. Were the enormous compilations of voyages to be cleared of every thing that is not true nor useful in them, both the works and the public would be gainers by it.
The Russian government resembled that of the Turks, in respect to the standing forces, or guards, called Strelitzes, who, like the janissaries, sometimes disposed of the crown, and frequently disturbed the state as much as they defended it. Their number was about forty thousand. Those who were dispersed in the provinces, subsisted by rapine and plunder; those in Moscow lived like citizens, followed trades, did no duty, and carried their insolence to the greatest excess: in short, there was no other way to preserve peace and good order in the kingdom, but by breaking them; a very necessary, and at the same time a very dangerous step.
The public revenues did not exceed five millions of rubles, or about twenty-five millions of French livres. This was sufficient when czar Peter came to the crown to maintain the ancient mediocrity, but was not a third part of what was necessary to go certain lengths, and to render himself and people considerable in Europe: but at the same time many of their taxes were paid in kind, according to the Turkish custom, which is less burthensome to the people than that of paying their tributes in money.
As to the title of czar, it may possibly come from the tzars or tchars of the kingdom of Casan. When John, or Ivan Basilides, completed the conquest of this kingdom in the sixteenth century, which had been begun by his grandfather, who afterwards lost it, he assumed this title, which his successors have retained ever since. Before John Basilides, the sovereign of Russia, took the title of Welike Knez, i. e. great prince, great lord, great chief, which the Christian nations afterwards rendered by that of great duke. Czar Michael Theodorowitz, when he received the Holstein embassy, took to himself the following titles: 'Great knez, and great lord, conservator of all the Russias, prince of Wolodomer, Moscow, Novogorod, &c. tzar of Casan, tzar of Astracan, and tzar of Siberia.' Tzar was, therefore, a title belonging to these eastern princes; and, therefore, it is more probable to have been derived from the tshas of Persia, than from the Roman Cæsars, whom the Siberian tzars, on the banks of the Oby, can hardly be supposed to have ever heard.
No title, however pompous, is of any consequence, if those who bear it are not great and powerful themselves. The word emperor, which originally signified no more than general of the army, became the title of the sovereign of the Roman republic: it is now given to the supreme governor of all the Russias, more justly than to any other potentate, if we consider the power and extent of his dominions.
The established religion of this country has, ever since the eleventh century, been that of the Greek church, so called in opposition to the Latin; though there were always a greater number of Mahometan and Pagan provinces, than of those inhabited by Christians. Siberia, as far as China, was in a state of idolatry; and, in some of the provinces, they were utter strangers to all kind of religion.
Perry, the engineer, and baron Strahlemberg, who both resided so many years in Russia, tell us, that they found more sincerity and probity among the Pagans than the other inhabitants; not that paganism made them more virtuous, but their manner of living, which, was that of the primitive ages, as they are called, freed them from all the tumultuous passions; and, in consequence, they were known for their integrity.
Christianity did not get footing in Russia and the other countries of the North, till very late. It is said, that a princess, named Olha, first introduced it, about the end of the tenth century, as Clotilda, niece to an Arian prince, did among the Franks; the wife of Miceslaus, duke of Poland, among the Poles; and the sister of the emperor Henry II. among the Hungarians. Women are naturally easily persuaded by the ministers of religion, and as easily persuade the other part of mankind.
It is further added, that the princess Olha caused herself to be baptized at Constantinople, by the name of Helena; and that, as soon as she embraced Christianity, the emperor John Zimisces fell in love with her. It is most likely that she was a widow; however, she refused the emperor. The example of the princess Olha, or Olga, as she is called, did not at first make many proselytes. Her son,15 who reigned a long time, was not of the same way of thinking as his mother, but her grandson, Wolodomer, who was born of a concubine, having murdered his brother and mounted the throne, sued for the alliance of Basiles, emperor of Constantinople, but could obtain it only on condition of receiving baptism: and this event, which happened in the year 987, is the epocha when the Greek church was first established in Russia. Photius, the patriarch, so famous for his immense erudition, his disputes with the church of Rome, and for his misfortunes, sent a person to baptize Wolodomer, in order to add this part of the world to the patriarchal see.16
Wolodimer, or Wolodomer, therefore completed the work which his grandmother had begun. A Greek was made the first metropolitan, or patriarch of Russia; and from this time the Russians adopted an alphabet, taken partly from the Greek. This would have been of advantage to them, had they not still retained the principles of their own language, which is the Sclavonian in every thing, but a few terms relating to their liturgy and church government. One of the Greek patriarchs, named Jeremiah, having a suit depending before the divan, came to Moscow to solicit it; where, after some time, he resigned his authority over the Russian churches, and consecrated patriarch, the archbishop of Novogorod, named Job. This was in the year 1588, from which time the Russian church became as independent as its empire. The patriarch of Russia has ever since been consecrated by the Russian bishops, and not by the patriarch of Constantinople. He ranked in the Greek church next to the patriarch of Jerusalem, but he was in fact the only free and powerful patriarch; and, consequently, the only real one. Those of Jerusalem, Constantinople, Antioch, Alexandria, are mercenary chiefs of a church, enslaved by the Turks; and even the patriarchs of Jerusalem and Antioch are no longer considered as such, having no more credit or influence in Turkey, than the rabbins of the Jewish synagogues settled there.
It was from a person who was a patriarch of all the Russias, that Peter the Great was descended in a right line. These new prelates soon wanted to share the sovereign authority with the czars. They thought it not enough that their prince walked bare-headed, once a year before the patriarch, leading his horse by the bridle. These external marks of respect only served to increase their thirst for rule; a passion which proved the source of great troubles in Russia, as well as in other countries.
Nicon, a person whom the monks look upon as a saint, and who was patriarch in the reign of Alexis, the father of Peter the Great, wanted to raise his dignity above that of the throne; for he not only assumed the privilege of sitting by the side of the czar in the senate, but pretended that neither war nor peace could be made without his consent. His authority was so great, that, being supported by his immense wealth, and by his intrigues with the clergy and the people, he kept his master in a kind of subjection. He had the boldness