It is in consequence of having observed the effect of such armaments in the despotisms of Europe and Asia that the free governments of modern times take good care not to allow large standing armies to be formed. Instead of this the people organize themselves into armed bands, in connection with which they meet and practice military evolutions on appointed days, and then separate and go back to their wives and to their children, and to their usual occupations, while in the despotic countries where large standing armies are maintained, the people are strictly forbidden to possess arms, or to form organizations, or to take measures of any kind that could tend to increase their means of defense against their oppressors in the event of a struggle.
The consequence is, that under the free governments of the present day the people are strong and the government is weak. The standing army of France consists at the present time[1] of five hundred thousand men, completely armed and equipped, and devoted all the time to the study and practice of the art of war. By means of this force one man is able to keep the whole population of the country in a state of complete and unquestioning submission to his will. In the United States, on the other hand, with a population nearly as great, the standing army seldom amounts to an effective force of fifteen thousand men; and if a president of the United States were to attempt by means of it to prolong his term of office, or to accomplish any other violent end, there is, perhaps, not a single state in the Union, the population of which would not alone be able to put him down-so strong are the people with us, and so weak, in opposition to them, the government and the army.
It is often made a subject of reproach by European writers and speakers, in commenting on the state of things in America, that the government is so weak; but this we consider not our reproach, but our glory. The government is indeed weak. The people take good care to keep it weak. But the nation is not weak; the nation is strong. The difference is, that in our country the nation chooses to retain its power in its own hands. The people make the government strong enough from time to time for all the purposes which they wish it to accomplish. When occasion shall arise, the strength thus to be imparted to it may be increased almost indefinitely, according to the nature of the emergency. In the mean time, the people consider themselves the safest depositary of their reserved power.
But to return to Peter. Of course, his policy was the reverse of ours. He wished to make his army as efficient as possible, and to cut it off as completely as possible from all communion and sympathy with the people, so as to keep it in close and absolute subjection to his own individual will. The measures which he adopted were admirably adapted to this purpose. By means of them he greatly strengthened his power, and established it on a firm and permanent basis.
Peter did not forget that, during the late rebellion, the influence of the Church and that of all the leading ecclesiastics had been against him. This was necessarily the case; for, in a Church constituted as that of Russia then was, the powers and prerogatives of the priests rested, not on reason or right, but on ancient customs. The priests would therefore naturally be opposed to all changes-even improvements-in the usages and institutions of the realm, for fear that the system of reform, if once entered upon, might extend to and interfere with their ancient prerogatives and privileges. An established Church in any country, where, by means of the establishment, the priests or the ministers hold positions which secure to them the possession of wealth or power, is always opposed to every species of change. It hates even the very name of reform.
Peter determined to bring the Russian Church more under his own control. Up to that time it had been, in a great measure, independent. The head of it was an ecclesiastic of great power and dignity, called the Patriarch. The jurisdiction of this patriarch extended over all the eastern portion of the Christian world, and his position and power were very similar to those of the Pope of Rome, who reigned over the whole western portion.
Indeed, so exalted was the position and dignity of the patriarch, and so great was the veneration in which he was held by the people, that he was, as it were, the spiritual sovereign of the country, just as Peter was the civil and military sovereign; and on certain great religious ceremonies he even took precedence of the Czar himself, and actually received homage from him. At one of the great religious anniversaries, which was always celebrated with great pomp and parade, it was customary for the patriarch to ride through the street on horseback, with the Czar walking before him holding the bridle of the horse. The bridle used, on these occasions was very long, like a pair of reins, and was made of the richest material, and ornamented with golden embroidery. The Czar walked on in advance, with the loop of the bridle lying over his arm. Then came three or four great nobles of the court, who held up the reins behind the Czar, one of them taking hold close to the horse's head, so as to guide and control the movements of the animal. The patriarch, who, as is the custom with priests, was dressed in long robes, which prevented his mounting the horse in the usual manner, sat upon a square flat seat which was placed upon the horse's back by way of saddle, and rode in that manner, with his feet hanging down upon one side. Of course, his hands were at liberty, and with these he held a cross, which he displayed to the people as he rode along, and gave them his benediction.
After the patriarch, there followed, on these occasions, an immensely long train of priests, all clothed in costly and gorgeous sacerdotal robes, and bearing a great number and variety of religious emblems. Some carried very costly copies of the Gospels, bound in gold and adorned with precious stones; others crosses, and others pictures of the Virgin Mary. All these objects of veneration were enriched with jewels and gems of the most costly description.
So far, however, as these mere pageants and ceremonies were concerned, Peter would probably have been very easily satisfied, and would have made no objection to paying such a token of respect to the patriarch as walking before him through the street once a year, and holding the bridle of his horse, if this were all. But he saw very clearly that these things were by no means to be considered as mere outward show. The patriarch was at the head of a vast organization, which extended throughout the empire, all the members of which were closely banded together in a system the discipline of which made them dependent upon and entirely devoted to their spiritual head. These priests, moreover, exercised individually a vast influence over the people in the towns and villages where they severally lived and performed their functions. Thus the patriarch wielded a great and very extended power, almost wholly independent of any control on the part of the Czar-a power which had already been once turned against him, and which might at some future day become very dangerous. Peter determined at once that he would not allow such a state of things to continue.
He, however, resolved to proceed cautiously. So he waited quietly until the patriarch who was then in office died. Then, instead of allowing the bench of bishops, as usual, to elect another in his place, he committed the administration of the Church to an ecclesiastic whom he appointed for this purpose from among his own tried friends. He instructed this officer, who was a very learned and a very devout man, to go on as nearly as possible as his predecessors, the patriarchs, had done, in the ordinary routine of duty, so as not to disturb the Church by any apparent and outward change; but he directed him to consider himself, the Czar, as the real head of the Church, and to refer all important questions which might arise to him for decision. He thus, in fact, abrogated the office of patriarch, and made himself the supreme head of the Church.