A Standard Ruble of Account for Russian Bussiness History, 1769–1914: A Note
"In this way one may lose ten silver rubles," said the cornet, looking at Liza, and wishing to enter into a conversation with her. "Are you not playing with assignats?" Anna Fedorovna asked, looking at everybody. "I do not know how it is,—I can't count by assignats," said the count. "How is it? What is an assignat?" "Nowadays nobody any longer counts by assignats," interposed the uncle, who had been winning, playing with the flintstone. —Lev. N. Tolstoy, Two Hussars
Russian Monetary Policy and Industrialization, 1861-1913
Some recent critics of Russian industrial policy argue that the costs of the Witte System may have been excessive relative to its benefits and that similar rates (or perhaps higher rates) of industrial growth could have been attained if alternate fiscal and monetary policies had been adopted. Once differential rates of growth of prices and real national income are considered, it appears that the Russian money supply was not unduly constrained. The authors also demonstrate that foreign capital inflows made a substantial contribution to Russian economic development, as did the decision to adhere to the international gold standard.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of