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London University; became senior classical master at the City of London School, 1872; fellow of St. John's College, Cambridge, 1879; and headmaster of St. Olave's Grammar School, 1893. He has issued: First Greek Reader (London, 1878); Sync opt%con. An Ezpoeitwn of the common Matter of the Synoptic Gospels (1880); and The Common Tradition of the Synoptic Gospels (in collaboration with E. A. Abbott; 1884).

RUSSELL, CHARLES TAZE. See MiLLzNNiLL DAWN.

RUSSELL, CHARLES WILLIAM: Roman Catholic; b. at KilIough (27 m. s.w. of Belfast), Ireland, May 14, 1812; d. at Dublin Feb. 26, 1880. He received his education at Drogheda, Downpatrick, and at Maynooth College, becoming a Dunboyne student at the latter in 1832; he was made professor of humanity in 1835; was selected for the apostolic

vicariate of Ceylon in 1845, became professor of ecclesiastical history at Maynooth in 1845, and president in 1857. His significance lies in two directions; his influence on the Tractarian movement (Newman attributes to him the major influence in his own conversion to Roman Catholicism), and his scholarship in antiquarian matters. He was appointed to the Historical Manuscripts Commission in 1869; published A Report on the Carte MSS. in the Bodleian Library (8 vols., Oxford, 1871), in collaboration with John Patrick Prendergast; and compiled the Calendar of Irish State Papers during the Reign of James 1. (4 vols., 1872-77). He was the author of The Life of Cardinal Mezzofanta (1858); and, with M. Kelly, translated from the German of Christian Heinrich Schmid the Catholic Tales (3 vols., London, 1846), and also Leibnitz's System of Theology (1850).

I. Rarly History of the Orthodox Greek Church:

The existence of Christianity in Russia as early as

the tenth century is shown by the treaty between

the Greeks and the Varyags of Kief made in 944,

the Christian Varyags being especially obligated to

maintain the peace, being called upon at its con

clusion to take the oath in the churches of St. Elias,

" for," says the annalist, " many Varyages were

Christians." A few years later Olga,

:. Begin- the widow of Igor, embraced Chris

nings. tianity; and the arms,]e state that

Vladimir accepted the faith after

listening to the arguments of envoys of the Mo

hammedan Bulgars, the pope, the Jewish $azars,

and a Greek philosopher, his baptism taking place

after the capture of Korsun. The scanty account

of the monk Jacob (1070) represents that he

adopted Christianity of his own accord and through

the example of his grandmother Olga, and that

he was baptized three years before reducing

Korsun. The Christianization of Russia, which

was almost contemporaneous with the conver

sion of Hungary and Poland, was closely con

nected with Vladimir's alliance with the hard

pressed Byzantine emperors and his marriage

with their sister. At Kief the idols were thrown

into the river, and the people were driven in

throngs to be baptized in the Dnieper. At Novgo

rod baptism does not seem to have been received

without resistance, and Murom and Ryasan were

not converted until the end of the eleventh century.

It was only in the latter part of the twelfth century

that Russia could be considered Christian. Vladi

mir (d. 1015), Yaroslaw, and Vladimir Monomach

(d. 1125) sought to make provision for schools and

the training of clergy; and the bishops and metro-

politans-the latter, until the Mongol invasion, all Greeks with two exceptions-brought with them a certain degree of culture. But the almost ceaseless wars were unfavorable to the development of clerical life; and theology amounted to little more than polemics against the Latins, with a few ascetic writings, accounts of pilgrimages, annals, and legends. The writings on canon law, however, give glimpses of the civilization of the time. Religious life and culture centered at the eremitic monastery at Kief, founded by a certain Antonius, but influenced more by its second abbot, Theodosius, who introduced the Studite rule. The ideals of the monastery, which was filled chiefly with members of the higher classes, were those of Greek monasticism; but ignorance pre. vailed, and the cloister exerted influence only over the more cultured grades of society. The maese9 were openly pagan and utterly ignorant.

The Mongol invasion was a blow to the Church as well as to the kingdom; the metropolitan was either killed or forced to flee, and the same fortunes befell the most of the bishops. After

the Mongol ever, the Russian Church shared in the Invasion. religious toleration of Genghis Khan. The worship, laws, judgments, and property of the Church were undisturbed; and the clergy were exempt from taxation and could exercise jurisdiction over their people in civil and criminal matters. The Russians themselves preferred to bow before the Mongols rather than to submit to Rome. The metropolitans were no longer exclusively Constantinopolitan Greeks, but also numbered native Russians. Meanwhile the grand dukes of Moscow had contrived to enlist the cooperation of the metropolitans as well as the favor of the