Never since the overthrow on the Sit had a Russian ruler been as emphatically and unquestionably Grand Prince as was Simeon Ivanovitch, yclept “the Proud.” Some of the most valuable provinces had indeed fallen away from the realm, but if the title Prince “of all the Russias,” which Simeon was the first to adopt, was little justified by the facts, at least he was, among his compeers, master of what remained. The very qualification of his powers which the over-lordship of the Khan implied, was in fact an added source of authority, for the Russian mind had come to accept the Mongol dominion with the same submissiveness, if with less enthusiasm, that it displayed towards the paternal tyranny of the Church. Supported by the double certificate of Heaven and Sarai, with the iarlikh[63] of Usbek in his hands and his compliant Metropolitan at his side, the Grand Prince stood head and shoulders above his brother princes and would-be competitors. And here may be noted an advantage which the builders of the Russian Empire possessed over the continuators of the Germanic one, and indeed over most of the princes of Catholic Europe. The Church “went with” the secular authority. In western Christendom the popes, after having entreated the services of emperors and kings as their surest agency for the destruction of the heathen religions, kicked down the ladder by which they had climbed to their high position, and convulsed Europe for many centuries by a bitter strife with the temporal sovereignties; till the up-springing of a new enemy, questioning the Divine authority of tiara and crown alike, drew Pontiff, Kaiser, and absolute monarchs together, like cattle herding in a storm. In Russia no such schism endangered the sanctity of the ruling forces, possibly because no such prosperity had been attained by either. “The palace rubbed shoulders with the Church and the monastery, and was scarcely distinguishable from them.”[64] The Grand Prince was holy and Orthodox, the Church was national and official. Ban and interdict, those bogies of mediæval west Europe, were here familiar sprites which worked at the bidding of the Grand Prince against his enemies. As the worship of the old Slavonic gods Peroun and Volos, Daszhbog, Stribog, etc. gave way by degrees to that of the One-in-Three and the dependent galaxy of saints, so did the old veneration for a crowd of Rurik-descended princes merge gradually into awe of one Heaven-born sovereign and a satellite-band of his officials, amongst whom were the hierarchy of the national Church. And in another respect the Russian rulers had their task simplified for them, namely, in the long-suffering docility of the bulk of their subjects. Here were no defiant goat-herds such as chased the might of the Habsburgs from the Graubunden Alps, no _Bauernkriegern_ kindling the fires of civil war throughout an empire, no _Jacquerie_ distracting an already distraught kingdom. The Slav peasant took all the added