By the 1630s, Russia had her shit back together under the first Romanov tsar, and when the Polish king died in 1632 saw an opportunity to return stripe for stripe on its opportunistic neighbor.
This was the Smolensk War, so named because the recapture of that city was its primary objective. Shein, the respected elder military statesman who had lost Smolensk to a Polish siege twenty-odd years before, was just the man to lead the campaign.
The span of time tested by the 1632-1633 Russian siege was not merely that measured by the larder of Smolensk’s vastly outnumbered garrison — but that of Poland-Lithuania’s unwieldy succession process. Although the successor king was self-evident, the span required for his actual election left a six-month interregnum: nothing compared to the Time of Troubles, but perhaps enough for a frontier reversal.
But as it happened, Shein could not force Smolensk’s capitulation in 1633 and by the latter half of that year a superior Polish army was arriving. By October of 1633, a year after the Russians had begun hostilities, not only was the siege of Smolensk broken, but the Russian camp itself was encircled by the Poles. Having no prospect of a relief force such had just delivered his enemies, Shein could not hold out for even a single Friedman Unit and soon surrendered. He received liberal terms: the Russians had to abandon their artillery, but Shein’s army returned to Moscow unharmed, with its standards.
The Surrender of the Russian Garrison of Smolensk before Vladislaus IV Vasa of Poland, by an unknown Polish artist (c. 1634)
Having seen their jolly war of choice come to such a humilitating pass, the Moscow boyars received their defeated commander in a rage. A tribunal vengefully condemned Shein, his second-in-command Artemii Vasilevich Izmailov, and Izmailov’s son Vasili, to death for treason and incompetence in command.
In even the most slightly longer term, the debacle proved to be only a minor strategic setback. Poland was unable to follow up its victory with any inroads on Russian soil. That June, the two belligerents came to a peace restoring the status quo ante bellum — and they managed to pass a whole generation before they fought again.
A peasant revolutionary from the European frontiers of tsarism, Kalinouski is a present-day independence hero for Poland, Belarus, and Lithuania. (His name is variously rendered Konstanty Kalinowski, Kastus Kalinouski, and Konstantinas Kalinauskas for those respective homelands.)
Dissatisfaction with membership in this adoptive empire progressed differently among different demographics of the old Commonwealth, but it really blossomed in the wreckage of the 1850s Crimean War. Chastened after being drubbed by an industrial power, Russia finally emancipated her serfs — but the emancipation proved to bear as much confiscation as liberation, to the chagrin of the emancipatees.
In Poland, Belarus, and Lithuania, peasant anger at the raw deal dovetailed nicely with stirring national sentiment. Kalinouski, a young barrister, launched the flagship (clandestine) publication for that audience, Muzyckaja Prauda (Peasant’s Truth). It was one of the first periodicals published in Belarusian, and it was not calculated to reconcile his countrymen to Moscow.
Six years have passed since the peasants’ freedom began to be talked about. They have talked, discussed, and written a great deal, but they have done nothing. And this manifesto which the tsar, together with the Senate and the landlords, has written for us, is so stupid that the devil only knows what it resembles-there is no truth in it, there is no benefit whatsoever in it for us.
-From the first issue of Peasant’s Truth
Kalinouski’s literary adventures mirrored a prominent role among the leadership of the January Uprising to throw off the Romanov yoke.
But it proved to be the case that, although scrapping with Great Britain might be one thing, the Russian army was more than a match for her internal foes. It crushed the January Uprising.
In prison awaiting execution, Kalinouski bequeathed one last literary vindication, his Letters from Beneath the Gallows.
Friends, my brothers!
From under the Russian gallows I am writing to you for the last time. It is sad to leave my native land and you, my dear people. My breast sighs and my heart is sore, but it is not a sad lot to perish for your truth. Hear my last words in sincerity, my people, for it is as if they were written from this world only for your good … as day and night do not reign together, so also true learning does not go together with Russian slavery. As long as this lies over us, we shall have nothing. There will be no truth, no riches, no learning. They will only drive us like cattle not to our well-being, but to our perdition.
… go and fight with the whole people for your human and national rights, for your faith, for your native land. For I say to you from beneath the gallows, my people, you will only then live happily, when no Russian remains over you! (Source)
A plaque in Vilnius marks the spot of Kastus Kalinouski’s execution on 22 March 1864 (10 March by the Julian calendar).
On this date in 1942, German troops in Russia’s Pskov Oblast summarily executed 83-year-old peasant Matvey Kuzmin for leading them into an ambush.
World War II’s real-life Ivan Susanin was conscripted as a guide for the occupying Wehrmacht intending to approach a Soviet position at the village of Makino.
Kuzmin cunningly sent his son ahead to Malkino to alert his countrymen of the attack while guiding the Germans circuitously. By the time Kuzmin et al reached the outskirts, a Soviet ambush was waiting for them.
An enraged German officer shot Kuzmin during the ensuing firefight.
On this date in 1691, Russian Orthodox priest Sylvester Medvedev was beheaded on Red Square.
Medvedev was a protege of the great progressive clergyman, poet, and educator Symeon of Polotsk, one of the intellectual champions of the reforming faction of Orthodoxy’s Great Schism.
The Schism in question was the widespread disaffection of the faithful (now known as “Old Believers”) for changes dictated from on high whose effect was to centralize the Russian Orthodox church and to alter its services.
The Patriarch of Moscow had underaken to revise the liturgy, the prayer-books, and the church services in Russian Orthodoxy in order to bring them in line (so he said) with their proper Greek antecedents. It provoked a furious reaction by Russian traditionalists. Perhaps the most vividly symbolic flashpoint of the Schism was the simple-seeming distinction between making the sign of the cross with three fingers (as the Patriarch demanded), or with two. It was all down to what Nikon said was a mistranslation of the original Greek when the rite had first been established hundreds of years before.
That reform and others were enforced, and opposed, violently: floggings, executions, and desecrations of now-outlaw icons were met by Old Believers willing to mutilate their own hands, or kill themselves, or go to the stake rather than bend. Some 20,000 people are said to have self-immolated in resistance.
“Come, Orthodox People,” thundered Protopope and soon-to-be Old Believer martyr Avvakum Petrov. “Suffer tortures for the two-finger sign of the cross … Although I have not much understanding I am not a learned man yet I know that the Church which we have received from our Holy Fathers is pure and sacred. As it came to me, so shall I uphold my faith until the end.”
Boyarina Feodosia Morozova concurred with Avvakum Petrov (who was her confessor): in this famous painting of her by Vasily Surikov, she makes a defiant two-fingered blessing to onlookers as she the authorities drag her away.
Peter, of course, was not yet “the Great”: he was just a vulnerable kid with a potential legitimacy problem. As one consequence, his mother, Natalyz Naryshkina, was able to dictate the appointment of a very conservative patriarch when that post opened in 1690.
That man, Adrian, would be the last Moscow patriarch until the Bolshevik Revolution in large measure due to his conflicts with the grown Peter over the latter’s blasphemously western orientation.
Adrian was no Old Believer but he bitterly opposed Peter’s attempts to get Russians to dress like Europeans and shave off their beards. And given the ferocity of religious feeling when the stakes are a matter of a single finger, it will go without saying that an inveterate liberalizer like Sylvester Medvedev would have no purchase with the patriarch.
This is indeed a strange interim in Russian history; Russian’s great westernizing and secularizing autocrat has reached the throne but with him ascends, just for a moment, the staunchest conservatives ecclesiastics.
What was Medvedev up to that got the new patriarch in a twist? If you liked the three-finger thing, you’ll love this: Medvedev maintained that the transubstantiation/metousiosis of ceremonial bread and wine into the body and blood of Christ was accomplished during liturgy by the Words of Institution (“Take, eat, this is my body …”), which was also the Catholic perspective — in contrast to the orthodox Orthodox position that this was achieved by the Epiclesis invoking the Holy Spirit.
His real crime might well have been to align himself politically with the lately deposed Sophia, for Medvedev inherited his mentor’s place as court poet and education paladin when Symeon of Polotsk died in 1680. Sycophantish verse like this, written in Medvedev’s unuccessful attempt to gain leadership of an academy to promulgate western learning, can’t have done him any favors in the end:
You have been given the name of wisdom,
For Sophia was named wisdom by God.
It befits you to begin the sciences,
To pursue them, most wise one!
In response, some 100 local teens banded together into an anti-fascist underground — the Molodaya Gvardiya, or Young Guard. (English Wikipedia entry) | Russian) Most of their number would give their lives in resistance.
During the few months of occupation, the Young Guards managed an impressive record of sabotage operations and propaganda coups. It busted 90 people out of the Germans’ concentration camp, and got the hammer and sickle hung up on government buildings to mark the silver anniversary of Red October. In December, the Young Guards managed to destroy the labor bureau (and its list of intended conscripts) on the eve of a planned deportation, sparing 2,000 people that dreadful fate.
The Germans finally got their hooks into the Young Guards and started mass arrests at the start of January. They brought in most of the Young Guards for torture and execution — smashing up the organization in their very last weeks in town.
The five put to death this date were the last of those martyrs, and the more tragic in that the occupiers were even then gearing up to evacuate as the Red Army closed in. (The Soviets took the city on February 15.) They were:
Oleg Koshevoy’s interrogation. Image from MolodGuard.ru’s stupendous images collection.
In September 1943, three Soviet citizens were publicly executed in the liberated city on charges of having aided the Germans in suppressing the Young Guards.
The Young Guards’ youth and intrepidity made them extremely congenial to the Soviets’ wartime demand for martyrs. At the urging of his Ukrainian deputy Nikita Khrushchev — who himself hailed from the Donbass — Stalin approved a number of the Young Guards (including this date’s Koshevoy and Shevtsova) as Heroes of the Soviet Union.
The Guards valorized in a 1945 novel, and then a 1948 film based on that novel. (Russian links, both.)
They’ve featured in postage stamps, public artwork, and every manner of patriotic commemoration ever since. They’ve even come in for a bit of post-Soviet “ownership” conflict (over the Guards’ degree of Communist Party affiliation) between Ukraine’s Russian- and Soviet-leaning east and the nationalist-sympathizing west.
Today the “Molodaya Gvardiya” brand might be most immediately recognizable as a youth organ of Vladimir Putin’s party — no connection to the young partisans, of course.
* Not to be confused with the Russian city of Krasnodar.
On this date in 1944, Soviet partisan Zinaida Portnova was executed by the Germans occupying Belarus.
The youngest-ever female Hero of the Soviet Union (she was posthumously decorated in 1958), the Leningrad-born Portnova had a rude start in insurgency when the German blitz swept past her summer camp in Belarus and trapped her behind lines.
Said to have been radicalized when occupying soldiers struck her grandmother, the girl joined the youth arm of the local resistance, dubbed the “Young Avengers”.
From surveilling enemy troop deployments and assembling weapons caches, Zinaida Portnova graduated to sabotage and ambushes … and capture. Even then she pulled off an action hero escape by snatching a gun and shooting her way out of custody, only to be re-arrested shortly thereafter.
On this date in 1937, the Georgian poet Titsian Tabidze was executed in Stalin’s purges.
“Titsiani”, who co-founded the “Blue Horns” symbolist circle in 1916, is the addressee of fellow dissident litterateur Boris Pasternak’s Letters to a Georgian Friend.
“There is as much soul in his poetry as there was in him, a reserved and complicated soul, wholly attracted to the good and capable of clairvoyance and self-sacrifice,” Pasternak would remember of his comrade. “The memory of Tabidze puts me in mind of the country; landscapes rise in my imagination, the waves of the sea and a vast flowering plain; clouds drifting in a row and, behind them in the distance, mountains rising to the same level.”
Today is St. Clement’s Day, the feast day of the first century Pope Clement I — who, tradition has it, was martyred by the Romans under Trajan at the ancient Crimean city of Chersonesus by being pitched into the Black Sea weighted down with an anchor.*
The documentary trail for leadership of the Christian community in these embryonic years is a little thin but officially, the Vatican rates Clement the fourth Pope following St. Peter, Linus, and Cletus; Tertullian says he was ordained by Peter’s very own hand.
He’s the earliest of these successors of the Apostle who can still speak to posterity. The First Epistle of Clement,** which might very well be from the pope’s own hand, is among the oldest extant Christian texts outside of the books actually gathered in the New Testament. Clement wrote it to recall the Corinthian congregation to obedience after “no small sedition” challenged its presbyters; by way of a voluminous review of authority both scriptural and natural,† the Bishop of Rome unsurprisingly concludes that folk ought submit to the constituted ecclesiastical authorities.
Forasmuch then as these things are manifest beforehand, and we have searched into the depths of the Divine knowledge, we ought to do all things in order, as many as the Master hath commanded us to perform at their appointed seasons. Now the offerings and ministrations He commanded to be performed with care, and not to be done rashly or in disorder, but at fixed times and seasons.
And where and by whom He would have them performed, He Himself fixed by His supreme will: that all things being done with piety according to His good pleasure might be acceptable to His will.
They therefore that make their offerings at the appointed seasons are acceptable and blessed: for while they follow the institutions of the Master they cannot go wrong.
For unto the high priest his proper services have been assigned, and to the priests their proper office is appointed, and upon the levites their proper ministrations are laid. The layman is bound by the layman’s ordinances.
Let each of you, brethren, in his own order give thanks unto God, maintaining a good conscience and not transgressing the appointed rule of his service, but acting with all seemliness.
Not in every place, brethren, are the continual daily sacrifices offered, or the freewill offerings, or the sin offerings and the trespass offerings, but in Jerusalem alone. And even there the offering is not made in every place, but before the sanctuary in the court of the altar; and this too through the high priest and the afore said ministers, after that the victim to be offered hath been inspected for blemishes.
They therefore who do any thing contrary to the seemly ordinance of His will receive death as the penalty.
Presumably in consequence of the device used to sink the pope into the Euxine, St. Clement is honored as the patron of smiths and metalworkers; little-observed now, St. Clement’s Day once saw clanging processions of cloaked, and tanked, blacksmiths answering to Old Clem and belting out tunes at every tavern they passed. Pyromaniacs and Warner Brothers cartoon characters might also wish to honor St. Clement with a good old-fashioned anvil firing.
* Chersonesus, which is the city where the prince Vladimir the Great was baptized en route to Christianizing all of Russia, has gorgeous ruins that can be seen adjacent to present-day Sevastopol. St. Cyril, missionary to the Slavs and fountainhead of the Cyrillic alphabet(s), is supposed to have dug up Clement’s relics during his sojourn and hauled them, anchor and all, back to Rome.
† And unnatural! Viz. “There is a bird, which is named the phoenix. This, being the only one of its kind, liveth for five hundred years; and when it hath now reached the time of its dissolution that it should die, it maketh for itself a coffin of frankincense and myrrh and the other spices, into the which in the fullness of time it entereth, and so it dieth.” The phoenix is supposed to be evidence and/or metaphor for the Resurrection and the afterlife.
On this date in 1937, the Soviet economist Alexander Chayanov was shot during Stalin’s purges.
“Our present capitalist form of economy represents only one particular instance of economic life and the validity of the scientific discipline of the national economics as we understand it today, based on the capitalist form and meant for its scientific investigation, cannot and should not be extended to other organizational forms of economic life.” (via)
A specialist in the rural economy, Chayanov was noted for his forward thinking about Russia’s backwards peasantry.
Prevailing Marxist orthodoxy envisioned this class hurtling inevitably towards capitalism as its members sought their own advantage;* against this, Chayanov emphasized the resilience of the peasantry. And not only that, he postulated that the unwaged peasantry operated in an economic constellation alien to the classical model of value maximization — and would rather tend to relax labor once it reached subsistence production, rather than working ever onwards to attain surplus value and Five-Year Plan quotas.
This theory accurately anticipated difficulty for Soviet agricultural policies like collectivization and grain confiscation.
Denounced as an apologist for the refractory kulaks — official agrarian bogeymen of the early Soviet state — Chayanov was arrested in 1930 and found himself shipped to a labor camp in Kazakhstan. He was re-arrested in 1937, tried, condemned, and shot in a single day; his wife Olga also disappeared into the gulag only to be released in 1955, after Stalin’s death. They were officially rehabilitated in 1987 under Mikhail Gorbachev.
Though Chayanov’s own work was cut short by his suppression, his ideas would resurface in the postwar period and find exponents among western economists and social scientists. Nor have those ideas been exclusively of interest to academics studying peasant societies; Chayanov’s emphasis on the family as an essential economic unit found an echo in the New Home Economics field launched in the 1960s by classical economists like Gary Becker, while his appreciation for maintaining a harmonious relationship to the land has been revived in contemporary Russia by Vladimir Megre‘s “Ringing Cedars” eco-cult.
* Marx wrote in Theories of Surplus Value that the “peasant who produces with his own means of production will either gradually be transformed into a small capitalist who also exploits the labor of others, or he will suffer the loss of his means of production … and be transformed into a wage worker.”