with Kourbski at their head, made not the slightest objection to the principle of periodical meetings, modelled on that of 1550, which they appear to have taken as a purely administrative and judicial expedient, and nothing more. Some of them, such as the author of a political pamphlet much talked of at that time, and to which I shall make further reference—'The Conversation of the Wonder-workers of Valaam'—even suggested the permanent institution of this particular form of council.
Yet there was no fresh attempt at convocation until 1566, and then, as before, it was for one special object—to look into the disputes with Poland. The official list of the members of this second assembly has come down to us. It comprises thirty-two members of the upper clergy, two hundred and fifty-eight boïars or sons of boïars, officials of various ranks, nine landed proprietors, fifty-three Moscow merchants, and twenty-three belonging to Smolensk, or who had business interests there, called by the generic title of smolianié. There is no trace as yet of any popular element. It is a council of 'men who serve,' with whom some men of special competence are associated, because the national relations with Poland affect trade, and more particularly those engaged in the frontier trade. There is no sign, either, of any return to the traditions of the ancient viétchié nor of any appeal to those of the representative assemblies of the West. It was probably the osviastchennyï sobor, the conciliable or council of the high ecclesiastical dignitaries, summoned regularly, since the most remote times, to discuss affairs affecting the Church and even the State, which suggested the idea, and provided the type of these other meetings, which ultimately received an analogous title, ziémskiié sobory—land conciliables or councils—in the administrative sense now conferred on that appellation. The correct meaning of the word sobor is conciliable.
The ancient viéchié were very unlike these. Neither the political nor the social organization of the Empire could supply any material for a process similar to that which, amongst other Slav races, and among the Germanic peoples, evolved representative institutions out of the primitive national assemblies. All the intermediate forms—the 'diets of nobles,' magna consilia, Herrentage—were lacking here. The ziémskiié sobor, like the boïarskaïa dowma, was the simple outcome of the habit, common to all Russian Princes, of calling their comrades, whom they afterwards turned into their 'servants,' into council. With the extension of the administrative service, a necessity for representation arose. It was not possible to summon all the sloojilyié loodi to Moscow. And, on the other hand, when the Government thought proper to appeal to the
