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pale of civil and ecclesiastical society delivered Europe from the depredations, by sea and land, of the Normans, the Hungarians, and the Russians, who learned to spare their brethren and cultivate their possessions. The establishment of law and order was promoted by the influence of the clergy; and the rudiments of art and science were introduced into the savage countries of the globe. The liberal piety of the Russian princes engaged in their service the most skilful of the Greeks, to decorate the cities and instruct the inhabitants: the dome and the paintings of St. Sophia were rudely copied in the churches of Kiow and Novogorod: the writings of the fathers were translated into the Sclavonic idiom; and three hundred noble youths were invited or compelled to attend the lessons of the college of Jaroslaus. It should appear that Russia might have derived an early and rapid improvement from her peculiar connection with the church and state of Constantinople, which at that age so justly despised the ignorance of the Latins. But the Byzantine nation was servile, solitary, and verging to a hasty decline: after the fall of Kiow, the navigation of the Borysthenes was forgotten; the great princes of Wolodomir and Moscow were separated from the sea and Christendom; and the divided monarchy was oppressed by the ignominy and blindness of Tartar servitude. The Sclavonic and Scandinavian kingdoms, which had been converted by the Latin missionaries, were exposed, it is true, to the spiritual jurisdiction and temporal claims of the popes; but they were united in language and religious worship, with each other, and with Rome; they imbibed the free and generous spirit of the European republic, and gradually shared the light of knowledge which arose on the western world.