ambassadors had succeeded in recruiting more than 800 technically skilled Europeans for Russian service, the bulk of them Dutchmen, but also Englishmen, Scots, Venetians, Germans and Greeks. Many of these men remained in Russia for years, made significant contributions to the modernization of the nation and left their names permanently inscribed in the history of Peter's reign.
More important was the profound and enduring impression that Western Europe made on Peter himself. He had traveled to the West in order to learn how to build ships, and this he had accomplished. But his curiosity had carried him into a wide range of new fields. He had probed into everything that caught his eye— had studied microscopes, barometers, wind dials, coins, cadavers and dental pliers, as well as ship construction and artillery. What he saw in the thriving cities and harbors of the West, what he learned from the scientists, inventors, merchants, tradesmen, engineers, printers, soldiers and sailors, confirmed his early belief, formed in the German Suburb, that his Russians were technologically backward—decades, perhaps centuries, behind the West.
Asking himself how this had happened and what could be done about it, Peter came to understand that the roots of Western technological achievement lay in the freeing of men's minds. He grasped that it had been the Renaissance and the Reformation, neither of which had ever come to Russia, which had broken the bonds of the medieval church and created an environment where independent philosophical and scientific inquiry as well as wide-ranging commercial enterprise could flourish. He knew that these bonds of religious orthodoxy still existed in Russia, reinforced by peasant folkways and traditions which had endured for centuries. Grimly, Peter resolved to break these bonds on his return.
But, curiously, Peter did not grasp—perhaps he did not wish to grasp—the political implications of this new view of man. He had not gone to the West to study 'the art of government.' Although in Protestant Europe he was surrounded by evidence of the new civil and political rights of individual men embodied in constitutions, bills of rights and parliaments, he did not return to Russia determined to share power with his people. On the contrary, he returned not only determined to change his country but also convinced that if Russia was to be transformed, it was he who must provide both the direction and the motive force. He would try to lead; but where education and persuasion were not enough, he would drive—and if necessary flog—the backward nation forward.
'THESE THINGS ARE IN YOUR WAY7
At first light on the morning of September 5, 1698, Moscow awoke to learn that the Tsar had returned. Peter had arrived the night before with Lefort and Golovin, made a brief visit to the Kremlin, stopped at the houses of several friends and then gone to spend the night in his wooden house at Preobrazhenskoe with Anna Mons. As the news spread quickly across the city, a crowd of boyars and officials flocked to Peter's door to welcome him home, hoping, says an observer, 'to prove by the promptitude of their obsequiousness, the constancy of their loyalty.' Peter received them all with enthusiastic pleasure. Those who threw themselves on the ground at his feet in the old Muscovite fashion, he 'lifted up graciously from their groveling posture and embraced with a kiss, such as is due only among private friends.'
That very day, even as one grandee was elbowing the next aside to come closer to the Tsar, the warmth of their welcome was put to an extraordinary test. After passing among them and exchanging embraces, Peter suddenly produced a long, sharp barber's razor and with his own hands began shaving off their beards. He began with Shein, the commander of the army, who was too astonished to resist. Next came Romodanovsky, whose deep loyalty to Peter surmounted even this affront to his Muscovite sensibility. The others were forced, one by one, to submit until every boyar present was beardless and none could laugh and point a shocked finger at the others. Only three were spared: the Patriarch, watching the proceedings with horror, in respect for his office; Prince Michael Cherkassky, because of his advanced age; and Tikhon Streshnev, in deference to his role as guardian of the Tsaritsa.
The scene was remarkable: at a stroke the political, military and social leaders of Russia were bodily transformed. Faces known and recognized for a lifetime suddenly vanished. New faces appeared. Chins, jaws, cheeks, mouths, lips, all hidden for years, emerged, giving their owners a wholly new look. It was comical, but the humor of it was mixed with nervousness and dread. For most Orthodox Russians, the beard was a fundamental symbol of religious belief and self-respect. It was an ornament given by God, worn by the prophets, the apostles and by Jesus himself. Ivan the Terrible expressed the traditional Muscovite feeling when he declared, 'To shave the beard is a sin that the blood of all the martyrs cannot cleanse. It is to deface the image of man created by 'God.' Priests generally refused to bless men without beards; they were considered shameful and beyond the pale of Christendom. Yet, as more beardless foreign merchants, soldiers and engineers arrived in Moscow in the mid- seventeenth century, Peter's father, Tsar Alexis, had relaxed the rule, declaring that Russians might shave if they wished. Few did so, and even those drove the Patriarch Adrian to fresh condemnation: 'God did not create men beardless, only cats and dogs. Shaving is not only foolishness and dishonor; it is a mortal sin.' Such sentiments rang in the boyars' ears even as they obeyed the Tsar's command.
Peter, beardless himself, regarded beards as unnecessary, uncivilized and ridiculous. They made his country a subject of mirth and mockery in the West. They were a visible symbol of all he meant to change, and, typically, he attacked, wielding the razor himself. Thereafter, whenever Peter attended a banquet or ceremony, those who arrived with beards departed without them. Within a week of his return, he went to a banquet given by Shein and sent his court fool, Jacob Turgenev, around the room in the role of barber. The process was often uncomfortable; shaving long, thick beards with a dry razor left many gouges and cuts where the sharp blade came too close. But no one dared object; Peter was there Jo box the ears of any who showed reluctance.
Although the cutting of beards began in Peter's intimate circle to ridicule the old Russian way and to show that those who wished the Tsar's favor would thereafter appear beardless in his presence, the ban against beards soon became serious and general. By decree, all Russians except the clergy and the peasants were ordered to shave. To ensure that the order was carried out, officials were given the power to cut the beard off any man, no matter how important, whom they encountered. At first, horrified and desperate Russians bribed these officials to let them go, but as soon as they did, they would fall into the hands of another official. Before long, wearing a beard became too expensive a luxury.
Eventually those who insisted on keeping their beards were permitted to do so on paying an annual tax. Payment entitled the owner to a small bronze medallion with a picture of a beard on it and the words TAX PAID, which was worn on a chain around the neck to prove to any challengers that his beard was legal. The tax was graduated; peasants paid only two kopeks a year, wealthy merchants paid as much as a hundred roubles. Many were willing to pay this tax to keep their beards, but few who came near Peter were willing to risk his wrath with a chin that was not hairless. Finding men in his presence still bearded, Peter sometimes, 'in a merry humor, pulled out their beards by the roots or took it off so roughly [with a razor] that some of the skin went with it.'
Although Peter was merry about it, most Russians considered beard-cutting an act of aggression and humiliation. Some would rather give up anything than lose the beards which they had worn through life, expected to carry to the grave and thus arrive, proudly wearing them, in the next world. They could not resist; Peter's will was too strong. But they tried pathetically to atone for what they had been taught was a mortal sin. John Perry, the English engineer whom Peter signed up for service during his trip to London, described an aged Russian carpenter whom he met on the wharves of Voronezh.
About this time the Tsar came down to Voronezh where I was on service, and a great many of my men who had worn their beards all their lives were now obliged to part with them, amongst whom, just coming from the hands of the barber, was an old Russ carpenter ... a very good workman with his hatchet and whom I always had a friendship for. I jested a little with him . . . telling him that he was become a young man and asked him what he had done with his beard. ... He put his hand in his bosom and pulled it out and showed it to me; further telling me that when he came home, he would lay it up to have it put in his coffin and buried along with him, that he might be able to give an account of it to St. Nicholas, when he carpe to the other world, and that all his brothers [fellow workers] had taken the same care.*
Peter's mood on his return was cheerful and enthusiastic. He was happy to be back in the company of his friends and so eager to start making changes that he scarcely knew where to begin. Impulsively, he went one place, then rushed off to another. On his second day in Moscow, he reviewed his troops—and was immediately displeased. 'Seeing at a glance how backward they were as compared with other soldiers,' said Johann Korb, an Austrian diplomat,
he went himself through all the attitudes and movements of the manual exercises, teaching them by his own motions how they should endeavor to form their heavy, clumsy bodies. Tired at last with the uncouth horde, he
