The Story of Russia

by R. Van Bergen

Before judging Peter the Great, the time in which he lived, and the conditions which prevailed should receive careful consideration. Throughout Western Europe, in France, Germany, Spain, and Italy, in parliamentary England and republican Holland, the people, that is the masses, toiled early and late for the privilege of paying the taxes; all immunities were reserved for the favored few composing the aristocracy.

There was no education among the people, with the exception perhaps of Holland, then still a power of the first rank. The principle was that the interests of the individual were unworthy of consideration by the side of those of the State. That was the case in France as well as in Russia. Peter inherited the idea of autocratic power, and his travels in Europe conveyed to him nothing to upset or contradict that idea. He cannot, therefore, be considered in the light of a tyrant. He acted, so far as he could know, within his prerogative, and did his duty as he saw it.

Russia, with a thin and scattered population largely engaged in agriculture, felt no impulse toward progress. The moujik lived as his father had lived. He never came in contact with people of a superior civilization who, by introducing new wants, could make him discontented with his lot. Knowing no desire but to satisfy his physical craving, he bore the extremes of heat and cold with equal fortitude; the soil and his labor provided for his subsistence. A life so sordid must either brutalize man or feed his imagination with the unknown and dreaded forces of nature; superstition, deep and strong, became part of the peasant's existence. It is generations before a traditional and deep-rooted belief can be eradicated.

But Peter the Great gave as little thought to the moujik as did Louis XIV to the peasants of France. His influence was exerted upon the boyards, and among them the opposition was the stronger as they had been imbued with Asiatic ideas under the Tartar yoke. Here the great muscular strength of Peter rendered him great service. He did not hesitate to use a stick upon the highest officials any more than Ivan the Terrible had used his iron-tipped staff. Even Menzikoff was chastized in this manner. Frederick the Great of Prussia did the same afterwards. Nor was this method of punishing without its use. One day when Peter was looking over the accounts of one of his nobles, he proved to him that, whereas the boyard had been robbing the government, he in turn had been robbed by his steward. The czar took the noble by the collar and applied the stick with a muscular arm and great vigor. After he had punished him to his heart's content, he let him go, saying, "Now you had better go find your steward and settle accounts with him."

It was Peter's purpose to make the Russians again into Europeans. He rightly deemed it best to begin with externals, because they are the object lessons of changes. The Russian boyard was attached to the long caftan or tunic adopted from the Tartars, but above all he was devoted to the hair on his face. The beard was doomed by the czar. He could not play barber to all his subjects, but he imposed a heavy tax upon unshaven faces. Owners of beards paid from thirty to one hundred rubles, and moujiks had to pay two pence for theirs every time they entered a city or town.

The reform which had the most lasting influence upon Russia, was the abolition of the landed nobility as a separate class. They would be known as "tchin" or gentlemen, and any one who entered the service of the government, regardless of birth, was at once entitled to be classed among the tchinovnik. From that time the terms gentleman and officer, became synonymous. Every service, civil, military, naval, or ecclesiastic, was divided into fourteen grades. The lowest grade in the civil service was held by the registrar of a college, the highest by the Chancellor of the Empire; the cornet was at the bottom, the field marshal at the top in the army; and the deacon in a church was fourteen degrees removed from the Patriarch,—but all were tchin.

When, in 1700, the Patriarch Adrian died, the dignity was abolished by Peter who did not relish the idea of a rival power in the State. Instead he created the Holy Synod together with the office of Superintendent of the Patriarchal Throne. He gives his reasons in the ukase wherein the change is announced. "The simple people," this document reads, "are not quick to seize the distinction between the spiritual and imperial power; struck with the virtue and the splendor of the supreme pastor of the Church, they imagine that he is a second sovereign, equal and even superior in power to the Autocrat."

The Holy Synod consisted of bishops and a Procurator-general who represented the czar and as such could veto any resolution. This official was often a general. Every bishop had to keep a school in his palace, and the sons of priests who refused to attend were taken as soldiers. Autocrat though he was, Peter dared not confiscate the property of the monasteries, but he forbade any person to enter a convent before his thirtieth year. The monks were ordered to work at some trade, or to teach in the schools and colleges. At this time, the Protestant and Catholic churches of the West tried to make converts, and the raskols were hostile to the national church. As a rule Peter did not favor persecution; so long as the church did not interfere with his authority, there was nothing to fear from him; but upon the slightest suspicion his heavy hand was felt. Thus, in 1710, he suddenly ordered the expulsion of the Jesuits. He used to say: "God has given the czar power over the nations, but Christ alone has power over the conscience of man." This did not prevent him from exacting a double tax from the raskols in Moscow, nor from punishing cruelly any Russian converted to one of the western churches.

The great mass of the people suffered severely by Peter's reforms. The peasants as tenants of the large landowners had enjoyed some liberty and were legally free men; they were by him assigned to the soil, which they were not permitted to leave. Thus they, too, passed into serfdom. If the proprietor sold the estate, the rural population went with it. The owners paid a poll-tax for their serfs. These unfortunates could also be sold without the land, but the czar made a law that "If the sale cannot be abolished completely, serfs must be sold by families without separating husbands from wives, parents from children, and no longer like cattle, a thing unheard of in the whole world."

The citizens of towns were divided into three classes; to the first class belonged bankers, manufacturers, rich merchants, physicians, chemists, capitalists, jewelers, workers in metal, and artists; storekeepers and master mechanics were in the second; all other people belonged to the third. Foreigners could engage in business, acquire real estate; but they could not depart from the country without paying to the government one tenth of all they possessed.