The Discovery of Muscovy

by Richard Hakluyt

The town of Plesco is frequented of merchants for the good store of honey and wax that it yieldeth.

Colmagro.

The north parts of Russia yield very rare and precious skins; and amongst the rest those principally which we call sables, worn about the necks of our noblewomen and ladies. It hath also martens’ skins, white, black, and red fox skins, skins of hares and ermines and others, which they call and term barbarously as beavers, minxes, and minevers. The sea adjoining breeds a certain beast which they call mors, which seeketh his food upon the rocks, climbing up with the help of his teeth. The Russians used to take them for the great virtue that is in their teeth, whereof they make as great account as we do of the elephant’s tooth. These commodities they carry upon deers’ backs to the town of Lampas; and from thence to Colmagro, and there in the winter time are kept great fairs for the sale of them. This city of Colmagro serves all the country about with salt and salt fish. The Russians also of the north parts send thither oil which they call train, which they make in a river called “Vna,” although it be also made elsewhere; and here they used to boil the water of the sea, whereof they make very great store of salt.

Of Controversies in Law, and How they are Ended.

Having hitherto spoken so much of the chiefest cities of Russia as the matter required, it remaineth that we speak somewhat of the laws that the Muscovites do use, as far forth as the same are come to our knowledge. If any controversy arise among them they first make their landlords judges in the matter, and if they cannot end it, then they prefer it to the magistrate. The plaintiff craveth of the said magistrate that he may have leave to enter law against his adversary, and having obtained it, the officer fetcheth the defendant and beateth him on the legs till he bring forth a surety for him; and if he be not of such credit as to procure a surety, then are his hands by an officer tied to his neck, and he is beaten all the way till he come before the judge. The judge then asketh him (as, for example, in the matter of debt) whether he oweth anything to the plaintiff. If he denies it, then saith the judge, “How canst thou deny it?” The defendant answereth by an oath; thereupon the officer is commanded to cease from beating of him until the matter be further tried. They have no lawyers, but every man is his own advocate; and both the complaint of the accuser and the answer of the defendant are in manner of petition delivered to the Emperor, entreating justice at his hands. The Emperor himself heareth every great controversy, and, upon the hearing of it, giveth judgment, and that with great equity, which I take to be a thing worthy of special commendation in the majesty of a prince. But although he do this with a good purpose of mind, yet the corrupt magistrates do wonderfully pervert the same; but if the Emperor take them in any fault, he doth punish them most severely. Now at the last, when each party hath defended his cause with his best reasons, the judge demandeth of the accuser whether he hath any more to say for himself. He answereth that he will try the matter in fight by his champion, or else entreateth that in fight betwixt themselves the matter may be ended, which being granted, they both fight it out; or if both of them, or either of them, seem unfit for that kind of trial, then they have public champions to be hired which live by ending of quarrels. These champions are armed with iron axes and spears, and fight on foot; and he whose champion is overcome is by-and-by taken and imprisoned and terribly handled, until he agree with his adversary. But if either of them be of any good calling and degree, and do challenge one another to fight, the judge granteth it; in which case they may not use public champions. And he that is of any good birth doth contemn the other if he be basely born, and will not fight with him. If a poor man happen to grow in debt, his creditor takes him, and maketh him pay the debt in working either to himself or to some other man whose wages he taketh up. And there are some among them that used willingly to make themselves, their wives, and children bondslaves unto rich men—to have a little money at the first into their hands, and so for ever after content themselves with meat and drink, so little account do they make of liberty.

Of Punishments upon Thieves.

If any man be taken upon committing of theft, he is imprisoned, and often beaten, but not hanged for the first offence, as the manner is with us; and this they call the law of mercy. He that offendeth the second time hath his nose cut off, and is burnt in the forehead with a hot iron. The third time he is hanged. There are many cut-purses among them, and if the rigour of the prince did not cut them off, they could not be avoided.

Of their Religion.

They maintain the opinions of the Greek Church; they suffer no graven images of saints in their churches, but their pictures painted in tables they have in great abundance, which they do adore, and offer unto and burn wax candles before them, and cast holy water upon them, without other honour. They say that our images, which are set up in churches, and carved, have no divinity in them. In their private houses they have images for their household saints, and, for the most part, they are put in the darkest place of the house; he that comes into his neighbour’s house doth first salute his saints, although he see them not. If any form or stool stand in his way, he oftentimes beateth his brow upon the same, and often, ducking down with his head and body, worshippeth the chief image. The habit and attire of the priests and of the laymen doth nothing at all differ; as for marriage, it is forbidden to no man: only this is received, and held amongst them for a rule and custom, that if a priest’s wife do die, he may not marry again nor take a second wife; and, therefore, they of secular priests, as they call them, are made monks, to whom then chastity for ever is commanded. Their divine service is all done and said in their own language, that every man may understand it; they receive the Lord’s Supper with leavened bread, and after the consecration they carry it about the church in a saucer, and prohibit no man from receiving and taking of it that is willing so to do. They use both the Old and the New Testament, and read both in their own language, but so confusedly that they themselves that do read understand not what they themselves do say; and while any part of either Testament is read there is liberty given by custom to prattle, talk, and make a noise; but in the time of the rest of the service they use very great silence and reverence, and behave themselves very modestly and in good sort. As touching the Lord’s Prayer, the tenth man amongst them knows it not; and for the Articles of our Faith and the Ten Commandments, no man, or, at the least, very few of them, do either know them or can say them: their opinion is that such secret and holy things as they are should not rashly and imprudently be communicated with the common people. They hold for a maxim amongst them that the old Law, and the Commandments also, are all abolished by the death and blood of Christ; all studies and letters of humanity they utterly refuse; concerning the Latin, Greek, and Hebrew tongues, they are altogether ignorant in them.

Every year they celebrate four several fasts, which they call according to the names of the saints: the first begins with them at the time that our Lent begins; the second is called amongst them the Fast of St. Peter; the third is taken from the Day of the Virgin Mary; and the fourth, and last, begins upon St. Philip’s Day. But as we begin our Lent upon Wednesday, so they begin theirs upon the Sunday. Upon the Saturday they eat flesh. Whensoever any of those fasting feasts do draw near, look what week doth immediately go before them; the same week they live altogether upon white meats, and in their common language they call those weeks the fast of butter.