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this, the scattered flock, in different parts of the empire, still continued to increase in numbers; and the descendants of the church of Vetka are, to the present day, one of the most numerous bodies of the Raskolniks.

The Old Ceremonialists of Staradubofsk, are also very numerous, particularly in the governments of Tscherniga, Ekaterinaslav, Harkoff, Mogileff, and along the borders of Poland, where they are supposed to amount to several hundred thousands. They have a great number of churches, besides monasteries, and nunneries. Ever since the days of Catherine II. persecution of an external kind has ceased against every sect of the Raskolniks; and this toleration has done more to put a stop to separation from the national church, than all the coercive measures formerly employed;—a fact which is admitted by the very priests of the mother church who have written against them.

2. Diaconoftschins. This sect formerly belonged to the church of Vetka, and the founder of it was one Alexander, a deacon, from whom they take their name. The chief cause of their separating from the Vetka Raskolniks related to the administration of the mystery of the chrism to such as were admitted into that society, and to the proper form of the cross. Alexander left the communion of the church of Vetka

in 1706, and began to establish his sect in the government of Nijnia-Novogorod, at a place called Kirjatsk, where many of his disciples are still to be found. They are divided into three or fourdifferent sects amongst themselves, who are all equally zealous in their opposition to the mother church.

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3. Peremazanofischins, or Reanointers. sect also sprung from the church of Vetka, from which they separated about the year 1770. They agree almost in every respect with the Old Ceremonialists of Staradubofsk. Such as join them, they reanoint with the mystery of the chrism. They are exceedingly numerous in Moscow. In 1779, they held a council in that city, in which there were present about 300 of the leading men of the Reanointers and Old Ceremonialists of Staradubofsk. The particular subject to which its discussions related, was the propriety of reanointing such as joined them from the established church. This was opposed by the members from Staradubofsk, who alleged that there was no valid reason for adopting this practice, since their church did not rebaptize such as joined them from other communions. The reanointers, however, insisted on the propriety of admitting members by the mystery of the chrism, according to the practice even

of the ancient mother church, who, when she admitted into her communion heterodox Christians, did not rebaptize, but anointed them. Thus the difference could not be reconciled, and therefore the reanointers still remain a distinct sect.

4. The Epefanoftschins. This sect takes its name from a monk of Kieff, who, in 1724, by forged letters and recommendations, got himself ordained bishop by the metropolitan of Jesse, and who, on this account, having been called to account by government, died in confinement at Kieff. Those who were attached to him held him to have been a legal bishop, and therefore look upon him as a martyr, and visit his tomb in that city. They are not numerous; and though they have some trifling peculiarities, are nearly the same with the Old Ceremonialists of Staradubofsk.

5. The Tschernaboltsi began in 1775, among the old believers of Staradubofsk, from whom they differ in the three following points. First, they refuse to give an oath; because they say Christ forbids swearing of every kind. Secondly, they hold it unlawful to shave the beard, and therefore refuse to furnish recruits to the army, because the persons so furnished must take an oath of allegiance to the sovereign, and also lose their beards. Thirdly, they refuse to pray for

the Emperor and Imperial family, according to the form prescribed by the holy synod. They also believe the end of the world to be at hand, admit to their sect by anointing, and in other respects hold the Greek faith, and observe the ceremonies of the church according to the old ritual.

Besides these, there are still several other small sects connected with the Popoftschins; but those already described are the chief, and most of their divisions are merely about trifles, which those who were resolved on becoming the leaders of a religious party were sure to represent as essentials, and thereby ensnared the unsteady and simple.

II. OF BEZPOPOFTSCHINS.

Under the general designation of Bezpopoftschins, are included the different sects which either have no regular priests at all, or refuse to acknowledge as such those men who have been ordained to this office in the established church.

1. Duhobortsi. As this sect differs very much in its principles and usages, both from the mother church, and from the other dissenters, we shall be the more particular in our account of it. From among the common peasants, who are in general not only illiterate, but strongly attached

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to the external ceremonies of religion, there sprung up all at once a sect, in the middle of the last century, that not only threw aside all the ceremonies and rites of the Greek church, but who also rejected baptism and the Lord's supper.

A sect of this description could not long remain unnoticed, or be secure from molestation, both by their neighbours and by government, especially as both were unacquainted with their principles. Accordingly, they suffered from all quarters continual persecution, being constantly exposed to reproach, and not unfrequently to imprisonment. In their intercourse with their neighbours, they endured the most abusive language, and other insults; and all were ready to construe every action of their lives in such a way, as to point them out the disturbers of the public peace, and as the offscouring of society.

The higher departments of government judged of them according to the reports of the lower departments; and hence many of them were sent into exile, as if they had been the worst of criminals. In this manner the persecution of the Duhobortsi continued, with few intermissions, until the reign of the humane and peaceable Alexander I.

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In 1801, the senators Lopuhine and Neledinskoy, being sent to review the state of affairs in the government of the Ukrain, were the first

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