about sixty miles from Staradubofsk, under the protection of a Polish Pan or nobleman, called Halitskey. And not only in these two places in the Ukrain, but along the whole borders of Poland, westward to Revel, the descendants of the ancient Strigolniks were joined by great numbers of people from every quarter, who fled thither with their old books and pictures from the persecutions to which they were exposed in the interior of the empire.

In those parts the ancient Strigolniks were now known under the name of Starobredsi or Old Ceremonialists, and were peculiarly numerous about Narva, as appears from an epistle which their brethren in Novogorod sent them in 1692, in which they admonish them to stedfastness in the good old way of their fathers, and to have no connection with the unbelievers, either in eating or drinking, or any other way which could be avoided.

About this time, also, one Stephen, a priest, followed the example of Kozma, and began to form a new sect of the Old Believers, without rebaptizing them. In this he differed from Kozma; but most cordially agreed with him in condemning the disciples of Nikon, who among the Starovertsi at that time was only another name for antichrist.

While these sects were forming on the borders of Poland, the spirit of dissent had spread throughout every part of the empire, even into the heart of Siberia. There an Armenian called Astoman, having been exiled along with several others from Kazan to Yeniseisk, for propagating heretical opinions in that city, availing himself of the general odium which the Russian clergy had incurred by the late changes, zealously dissemina ted his schismatical opinions, and was eminently successful in that quarter, in turning away the people from the national church.

On the death of the first leaders of the modern Raskolniks, some of the sects resolved to admit runaway priests into their communion, and to acknowledge their ordination on condition of their becoming Old Believers; but others of them appointed their own spiritual leaders from amongst themselves, without paying any regard to the ordination of the mother church. It was this that gave rise to the grand division which still exists among the Raskolniks, into Popoftschins, or such 1 as admit priests from the national church; and Bezpopoftschins, or such as either have no priests 2 at all, or priests of their own ordination.

Before, however, mentioning the peculiarities of the different sects which now exist in Russia under these two general designations, it may be

proper to premise a few observations, in order to avoid repetition, and to give the reader a more distinct idea of the present state of the Russian dissenters.

The difference between the national church and the most numerous sects of the present Russian dissenters, does not properly relate to the grand articles of faith; for they, like the established church, hold the Nicene creed to be the symbol of their belief; but they refuse to join the established church, because they say that in the time of Nikon, the church books and ceremonies were in many places changed, and heretical practices and opinions introduced. The contest, accordingly, between the greater part of the Raskolniks and the church, is not whether pictures should be used in divine worship, but whether old or new ones should be used: not whether upwards of twenty volumes folio, containing their church service, teach doctrines agreeable to the word of God, but whether they should hold the old manuscript copies of them to be genuine, or receive those which had been corrected and printed in the time of Nikon. It was to no purpose that their opponents attempted to convince them that the Slavonian copies which they possessed were not originals, and on that account could not be standards by which to try other

translations. All objections were answered by one position,--According to these books, our fathers believed and are saved, and through the same belief we hope to be where they now are.

Thus it is evident that the great schism which took place in the Russian church, in the end of the 17th century, was wholly founded on ignorance and misunderstanding, and arose, in a great measure, perhaps, from the incautious way in which the ecclesiastical reform at that time was made. Indeed, when we view the various unsuccessful efforts which were at different times employed to correct the church books, and the extreme ignorance in which the clergy of all ranks were then involved, not excluding even those who were engaged in this important undertaking, we have little cause to be surprised that the people should have at last become distrustful of the intentions, as well as of the abilities of their spiritual leaders.

The dissenters of the present day have laid aside many of the absurd and ignorant opinions which distinguished their ancestors, and indeed the greater part of them are usually better versed in the Holy Scriptures than their neighbours. I have sometimes met with common peasants belonging to the Raskolniks, who were well acquainted with the Scriptures, and could quote them in support of their opinions with great

readiness; and though, at first, their forefathers were such enemies to printed copies of the Scriptures, yet I have more than once found a printed folio copy of the Bible in the hut of the Raskolnik.

The Raskolniks, in general, are distinguished for their exemplary morals. A Raskolnik has scarcely ever been known to have had a suit at law against a brother. They are studious in settling all their disputes among themselves, and this is usually done by arbitration. Most of the opulent Russian merchants in Petersburg, Moscow, and the other great towns of the empire, are Raskolniks; and not only foreigners, but even the Russians themselves, depend more upon their integrity in dealings than upon others. But the severe persecutions to which they have at dif ferent times been subjected, have made them exceedingly shy and cautious in making known their opinions; and as they are not allowed to publish any thing in their own defence, it is difficult to obtain correct information with respect to their different sects and numbers; all that has as yet appeared on these subjects, having been brought forward by their opposers. Many of them also conceal their opinions, and the particular sect to which they belong: a circumstance that is oc casioned by the general odium which is still attached to the name of Raskolnik. However, after the various unsuccessful attempts which had