and liberty of conscience, so often promised, had become words without meaning.
The patience of Russia was exhausted, and when the Orthodox Poles appealed to Catherine II., as head or defender of their Church, their demands for religious toleration, and for the restoration of their political rights were supported by Russian armies assembled on the frontier. Stanislas was ready with promises, but his authority was impotent before the fanatical intolerance of the Catholic diet, which, in 1766, refused to accede to any change, or to sanction any reform. Catherine's ambassador, Repnine, proved equal to the emergency, and, calling Russian troops into Poland, he seized the Catholic prelates Soltyk, Bishop of Cracow, and Zalusski, Bishop of Kiev, who were most bitter in their opposition, and sent them prisoners to Russia. This energetic, but high-handed measure, although a violation of the law of nations, received general approval throughout Europe, as having been taken in defence of liberty of conscience. It produced the desired effect; the diet yielded, recognized the principle of religious toleration and the equal rights of Orthodox with Catholic subjects; but these concessions, exacted by force, and grudgingly assented to, only embittered the strife. This great religious controversy was eventually one of the chief causes of the first partition of Poland, and of its final division in 1795, when, by the absorption of Polish territory, the sway of Russia again reached the extreme limits of the ancient dominions of Ruric.
In strong contrast with the fierce intolerance of the Polish government, the rule of Catherine II., in matters of conscience, was mild and liberal. Catholics were protected, and assured of immunity from persecution; even Jesuits, then under the ban of Europe and of the pope,
