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226 afterwards, partisans of Polish nationality seized upon the idea which prompted it as a means of arousing powerful opposition to the oppressor of their country's liberties. With wider views and a better comprehension of the situation, they not only saw a possible nucleus of resistance among the Old Believers, but they also devised a way of rendering it available for their purposes. They conceived the bold plan of creating, for these schismatics, a religious centre beyond the boundaries of the empire; of consolidating the various elements of opposition existing in the numerous discontented and disaffected sects scattered throughout the land, by providing for them a supreme pontiff whom they would all recognize and obey. They expected, by thus satisfying their ardent and long-deferred aspirations for a spiritual head, to insure their sympathy and connivance. In order to render their cooperation effectual, and to make it subservient to the aims of the Polish party, it was essential that this pontiff should have his seat where he would be safe from all attempts of the imperial government; and that, while apparently free to exercise independent action, he should be under the influence and control of the insurrectionary leaders.

They commenced operations among a colony of Cossack Old Believers, situated in the Dobrutscha, near the Russian frontier, who had emigrated in the eighteenth century, and who still maintained close and frequent relations with their co-religionists within the empire. By exciting hopes of a re-establishment of their ancient faith, by vague and illusory promises of Cossack independence, as naturally following the restoration of Polish nationality, their confidence was gained, and, through them, the expectations of their brethren in Russia were aroused.

After many long and fruitless researches a personage,