PDA

View Full Version : Russia before the Revolution


BlackBaron
03-21-2008, 09:00 PM
BROKEN EGGS, BUT NO OMELETTE: RUSSIA BEFORE THE REVOLUTION

How many military aircraft a month was Tsarist Russia producing at the end of 1916, just before its collapse? You may know the answer. The distinguished historian Norman Stone, to whom all students of old Russia are infinitely in debt, supplies it in his ‘Eastern Front, 1914-1917’ (Hodder).

If on the other hand you are, like most of us, honest but uninstructed, you will suspect a catch in the question: why otherwise would I ask it or attach any importance to the answer? How many aircraft? Your mind may grope among vague memories of the Tsar’s armies in the First World War, of hordes of heroic but bedraggled, starving and frozen peasants, armed with long-handled axes or if lucky with precious rifles seized from the dead, and hurled with little or no artillery or other support against an enemy infinitely better equipped than they. You may have recently read Solzhenitsyn’s sombre masterwork ‘August 1914’. Here we find generals and staff work of an incompetence which would be incredible if it were not reproduced in other armies of the period. In fact Russia’s best generals were as good as any: were her worst worse than the worst of others? We also find repeated by Solzhenitsyn dark hints of treason and dirty work in high places, at court, in the circles of the German-born Empress and of the ‘sinister’ Chief of Staff, Sukhomlinov—hints durable yet all, so far as I know, without the slightest foundation in fact, part of a gigantic anti-Tsarist myth. Certainly nowhere in ‘August 1914’ do we find evidence of advanced technology applied to warfare.

How many aircraft, then? Well, precious few if any, a sort of scornful instinct tells us, and those presumably made of logs, string, furs and mud, piloted by drunken superstitious mouzhiks, blessed by verminous priests and crashing all the same on take-off.

Yet of course there is a catch: the real figure is 175 effective military aircraft a month (we [the Brits] at that time produced about the same number). This fact bears brooding on. Think of all the relatively sophisticated electrical and mechanical parts which go into the most primitive flying machine and ponder how precisely the word ‘backward’ fits an economy, an industrial system capable of manufacturing them—and that in 1916, more than 60 years ago! Nor were these aircraft just knocked together out of imported parts, though some of the machine tools used in their manufacture may indeed have been imported or designed abroad. Russia in 1916 was practically cut off from her allies. It was thus from her own resources that she achieved an increase over 1914 production of 2,000 per cent more shells, 1,000 per cent more guns, 1,100 per cent more rifles, apart from adequate supplies of wireless sets, telephones, gas masks, hand grenades and all the necessities of (then) modern warfare. By January 1917, on the very eve of the revolution, the Russian army was superior to the German and Austro-Hungarian armies facing it not only in numbers but also in materiel—a superiority, according to Mr. Stone, akin to that of the West over the Central powers in 1918.

Remarkable achievements these, especially from the feeble and primitive Tsarist economy of legend—that economy which, according to every self-exculpating Tsarist general’s memoirs, could not produce the shells he needed for the victory which eluded him, but which in fact produced shells in abundance, to be fired off by those generals senselessly into bogs. Why, even the Tsar’s railways—always said to have ‘broken down’—acquired in the war more track, more rolling stock, more engines. Harvests in the war, as before it, were abundant. Why then did the cities ‘starve’? Katkov, in his fascinating ‘February 1917’ doubts whether they did: he finds evidence of food enough in or available to Petrograd in early 1917. The huge angry queues present us with a riddle—one of so many. The answer to this one lies, I suspect, not in mechanical breakdowns or ‘backwardness’ but rather in a thoroughly modern combination of hideous inflation (336 per cent from 1914 to the end of 1916) and idiotic price controls, two factors which can always be relied upon to produce want amidst plenty. These phenomena were by no means unique to Russia at that time (like other belligerents, she expected a short war, to be financed by unorthodox makeshifts) nor are they unknown to us today. Nor perhaps need the war have been long, had Russia adhered to her original intention of invading East Prussia not with two armies, but with four. Her mobilisation was in fact, if chaotic, extremely rapid. Even misdeployed as they undoubtedly were, her impetuous forces badly messed up the time-scale of the Schlieffen plan—France knocked out quickly first, then Russia at leisure. They saved France but, alas, not Russia.

The pre-1914 German General Staff was simply terrified of Russia’s growing might. We assume them now to have been timid superstitious men, frightened by spectres and goblins, as subsequent events appear to confirm. No one who reads or credits Mr. Stone can doubt that their fears were perfectly reasonable or even wholly justified.

My task here is in fact to draw attention to a very great lie, a lie not merely of historical importance but one powerfully affecting our judgement of the most important geo-political fact facing us today—the Soviet Union. For who can understand this baleful threat who knows not what preceded it, what it replaced?

The lie takes many forms, infests many heads, not all of them ‘progressive’, many of them seemingly shrewd and realistic. Mr. Stone himself in an interview mocked it in its most absurd form—a view of pre-1917 Russia as ‘a howling desert over which Stalin waved a wand and turned it into Welwyn Garden City’. The lie postulates that Russia was till 1917 hopelessly and in all ways backward; that it took the Bolshevik revolution to drag her into the twentieth century; that the material, educational and social progress achieved since then is vast, and of a sort and scale which the Tsarist regime would not or could not possibly have achieved. That all this has been accomplished at a fearful cost, the lie does not always deny: it calls up subordinate lies, however, to put the cost ‘into perspective’. Thus: if the Russian people have utterly lost their freedom, the lie asserts, they have in fact lost nothing, for they never had any. And thus again: if the Bolsheviks have murdered and imprisoned millions without trial or compunction, what are they doing according to the lie but re-applying the cruel and barbarous penal practices of the Tsars, if on a larger scale then perhaps for a nobler or more constructive purpose?

I submit that all of this, where not at least questionable or gravely misleading, is the most unmitigated tripe. If praise or blame are ever appropriate in human life or history, they are here absolutely and perversely maldistributed, with the Soviet regime taking credit for Tsarist achievements and the Tsars blamed for Soviet crimes.

[...]

It is not unknown, though it is often forgotten because it does not fit the lie, that Russia enjoyed a fantastic rate of growth before 1914 (Mr. Stone newly demonstrates that this continued or even accelerated after 1914, albeit in a form distorted by the demands of war). Out of the last 25 years before 1914, Russia’s growth rate led the world in 18 of them. Her average rise in industrial output from 1894 to 1914 was about eight per cent per year. In the latter part of the period agricultural production rose proportionately, at an accelerating rate, stimulated by land reform. In the same period Russia’s coal output went up fivefold, iron fourfold; output of oil and grain doubled, as did railway mileage and the cattle herd. In these last three fields the Soviet regime has achieved nothing comparable in 60 years!

But all this progress, some will object, was achieved from an incredibly low starting level. This is not wholly wrong: yet by 1913 Russia was the world’s fifth industrial power, just ahead of Austro-Hungary and behind only the United States, Germany, Britain and France, the last of which she must have overtaken during the war, despite the loss of Polish industry. In 1913 she held second place in world oil production, third place in railway construction and cotton manufacture, fourth place in machine building.

As Sir Donald Mackenzie Wallace reminds us, [in ‘Russia’ (revised edition 1912), surely the greatest survey of Tsarist Russia ever to appear originally in the English language] Russian statistics should always be treated with caution—yes, but more now than then. For Tsarist statistics show a steady advance in precision and comprehensiveness; Tsarist Russia moreover, unlike its successor, was an almost completely open society, in which official statistics could be checked (as Wallace checked them) against private information and personal observation. It was not a Russian, anyway, but a Frenchman, Edmond Thery, who wrote in 1912: ‘If things develop in the major European countries as they have done between 1900 and 1912, Russia will towards the middle of the present century dominate Europe politically as well as from the economic and financial points of view’. Foreign observers all tended to agree that Russia would by that time have become the world’s second industrial power—and this of course without all the horrors of the revolution.

But surely all this progress must under the Tsars have been achieved at terrible cost? Indeed there are costs inseparable from industrial development, though these may of course be reduced—by those who industrialise later and who can thus learn from the successes and mistakes of others. In fact the Russian standard of living rose pretty steadily throughout the period of industrialisation, reaching in 1913 a level not again attained till well after the Second World War. It was not till 1965, for instance, that Russians enjoyed again the pre-revolutionary density of 6.6 square metres of living space per head—a figure unsatisfactory in 1913, perhaps, quite shocking 50 years later, and not to be explained away by any sort of population increase. The Russian population between 1860 and 1914 actually doubled; the post-revolutionary population, for various reasons, some grim indeed, has not.

In real terms, the pre-revolutionary Russian industrial worker earned about half as much as his British counterpart; he now probably earns about a third. At least until recently, his impoverishment was absolute as well as relative. [...It was observed,] about ten years ago, [that] ‘The Soviet citizen today is poor not only in comparison with his counterpart in other European countries, but also in comparison with his own grandfather. In terms of essentials—food, clothing and housing—the Soviet population as a whole is worse off than it was before the revolution’.

The Tsarist Government also intervened actively to protect the welfare of the worker. Its factory legislation, enforced by an inspectorate, was generally modelled on that of Germany and Britain, though in some respects it was even more advanced—for instance, in the provisions for free medical care at work. Hours of work were reduced by law in 1897 to 11 1/2 hours a day (less for women and children) and again in 1906 to nine or 10 hours for most and eight hours for many workers. Trade unions were legalised in 1906, though they had been active for some time before. In 1903 employers were made liable for factory accidents, sickness benefits and pensions for those disabled. In 1912 this act was reinforced; workers’ compensation and disability payments were raised under a scheme largely administered by the workers themselves (in old Russia there was always a lot of democracy at the lower levels, as in the village communes). Large factories outside towns (as many or most were) were bound by law to supply free schools, libraries, hospitals and bath-houses.

In all this paternal activity we can discern one great advantage the Russian grandfather had over his descendants. The State was not then, as it is now, the sole employer, the sole trade union, the sole provider of goods and services (as it is now, save for the astonishing plenty still produced by the two per cent of land still in private cultivation, which produces half Russia’s meat, vegetables, milk and eggs and without which she would assuredly starve). No, the Tsar’s administration stood for the most part outside and above the economic process; it did not even greatly like capitalists (nor did they like it: most were Liberals; one or two of the most prominent were Marxists and lavishly financed their own destruction); it regulated their operations if not very effectively at least with a sort of well-meaning impartiality.

This paternal activity also shows Nicholas II in an unfamiliar light, as a great reforming Tsar, or at least as one who if he did not initiate at least endorsed the vigorous reforming activities of his Ministers. Nor have we touched yet on the peasantry, who were the beneficiaries of the greatest reforms of all, the agrarian reforms launched and carried through after 1905 by Stolypin, without doubt the greatest Russian statesman of this century—that is to say, if greatness has any moral content, any connection with the public weal, rather than just expressing groveling admiration for mere power, however wickedly and destructively used. These reforms empowered the peasants to break up the village communes and to consolidate their scattered strips into privately owned farms. By low-interest loans and grants the peasants were encouraged to buy land from the gentry, the State and the Imperial family, as also to settle in virgin Siberia. Lenin saw at once with fury what was afoot—nothing less than the consummation of the work set in hand by Alexander II with the emancipation of the serfs [on February 19, 1861, nearly two years prior to the effective date of Lincoln's "Emancipation Proclamation" in the United States (January 1, 1863)]. Stolypin had shot his fox, and gravely jeopardised his chances of starting a revolution. Nonetheless, ‘All land to the people’ remained the Bolshevik slogan—another gigantic lie! For by 1916 about 89 per cent of the total cultivated area was owned by the peasantry, as was about 94 per cent of the livestock. ‘All land from the people’ would have been an apter slogan, a. slogan given fearful effect by Stalin in the early thirties when, in a crime for which no Romanov offers any precedent, accompanied by mass murder, famine and brutality, he stole the land back from the peasants and in effect restored serfdom—or rather slavery, a better word for what ... exists ... today.

Another subordinate lie, bolstering the great lie, is the Communists’ claim, widely credited even by their enemies (‘you’ve got to be fair’), to have educated the Russian people, to have found them illiterate and to have made them masters of all the arts and sciences. At first glance this lie finds some support in fact, for undoubtedly and not surprisingly more Russian people are literate now than were in 1913. Yet literacy is not in itself education; and ‘we must be sure that those Russians who were before the revolution truly educated had got for themselves something not obtainable at all, unless in secret, in the Soviet Union. Maurice Baring, no fool nor stranger to Russia, wrote in 1914 that ‘The average Russian of the educated middle-class [is] extremely well educated—so much better educated than the average educated Englishman that comparison would be silly’ [quoted in Kyril FitzLyon’s admirable introduction to ‘Before the Revolution’] Mr. Baring would hardly have written so of the instructed dogma-blinkered automata which Soviet education apparently aims with some success to produce.

It was in the main from this educated class that there sprang that abundance of great novelists, poets and thinkers, of musicians, artists and scientists, which is the sublime glory of late Tsarist Russia and her imperishable legacy to a rather ungrateful world. It was also of course this class which provided the critical audience for their efforts: they did not create in a void. To attribute their fantastic achievements to the regime would be absurd, though indeed imperial and official patronage of the arts and sciences was on a heroic scale; and to say that Nicholas II was, from our knowledge of his private tastes and public benefactions, the most cultivated ruler Russia has known in this century, is (despite Lenin’s narrow intellectuality) to understate rather than overstate the truth. It would be equally absurd, on the other hand, to deny to the regime such credit as must be due to it, if not actually for fostering, then at least for permitting this stupendous flowering—a flowering which continued in exotic profusion right up to 1917, after that to be part cruelly extinguished, part dispersed, part to find a brief and hectic prosperity in the twenties, part left to wither away in sad and obscure silence, in prison, poverty or in death. It would be equally absurd too (though it has happened) somehow to transfer the credit for this stupendous flowering from the epoch and conditions which actually produced it to the succeeding epoch which extinguished it. Eugene Lyons in ‘Assignment in Utopia’ describes how in 1928, young and still full of illusions, he arrived in the land of his dreams:

I took in the Russian theater, ballet and opera in great draughts. Ardently if illogically, I gave the revolution credit for everything cultural that it had inherited from the tsarist era. A hundred years of classical ballet, the meticulous art of Stanislavsky’s theaters, the piled-up treasures of Russian music and stagecraft were for me, as for all foreign worshippers, subtle confirmation of Karl Marx’s theories. Tchaikovsky and Mussorgsky, Moskvin and Madame Geltzer have made more converts to Sovietism among visiting outsiders than the marvels of the Five Year Plan or the adroitness of the guides.

One can see how this legerdemain might deceive honest people. The achievements of pre-revolutionary Russian genius might be regarded by some (not by me) as the achievements of the Russian people as a whole; of this people the Soviet regime could speciously claim to be the embodiment and representative in a way that the Tsars could not have done; this regime could thus further claim to have acquired its cultural riches not by theft but by just inheritance. As well might any jackal which prowls in the ruins of Persepolis claim the lawful ownership thereof!

[...]

Returning to education in pre-revolutionary Russia we find in this field too the reforming Tsardom busily at work.

When Nicholas II came to the throne, only about 25 per cent of his subjects were literate (though we must remember that this total included the inhabitants of newly acquired colonial territories in the East: our own educational statistics at that time would not have looked so good had India, say, been included). By 1914 the figure had doubled to nearly half. In 1908 universal primary education was introduced; by 1915 more than half the children of the relevant age were receiving it. In that year, despite the war, it was proposed to make it compulsory and to introduce compulsory secondary education up to the age of 15 by 1925, by which date also illiteracy should have been wiped out except among the very old. Progress along these lines was rapid and tangible. The effect of the revolution was not to accelerate these developments but greatly to retard them. It was not till 1930 that the Soviet regime aimed at the same targets; not till about 1950 did it actually hit them.

We tend perhaps to think of higher education under the Tsars as the preserve of the well-to-do, unavailable to the masses. Nicholas II’s reign saw great changes here too. In 1880, as Mr. FitzLyon points out, university students of working-class origin accounted for only 12.4 per cent of the total student body, of peasant origin 3.3 per cent. By 1914 24.3 per cent of students were of working-class origin and 14.5 per cent of peasant origin— more than a third altogether (and also more than Soviet Russia can today produce). At other higher educational establishments workers and peasants together accounted for more than 50 per cent of the student body. Fees were low; for the poor they were waived altogether; state grants and bursaries were also available.

Disorders at these universities caused much understandable disquiet at the time (no less than three of the Tsar’s Ministers were murdered by students between 1900 and 1904) and have served since to discredit the Tsarist regime, to reinforce doubts of its legitimacy and acceptability. It was until recently perhaps too readily taken for granted that rioting and the outrages of terrorists were, whether evil or not in themselves, a sure indicator of the evil nature of the regime against which they were directed and, in particular, an expression of the fact that all other roads to freedom and justice were obviously blocked. I do not seek to deny all truth to this view, though the fate for instance of President McKinley, the free choice of the American people, was even then awkward for its proponents. In recent years, moreover, we have seen student unrest and acts of terrorism persistently directed against societies which are indisputably legitimate from the democratic point of view and which offer no obstruction whatever to reforms genuinely desired by a majority of the people. With this new wisdom, with this new lack of confidence in our own standards of judgement, we may perhaps be forgiven for wondering now whether all the manifestations of discontent under the later Tsars tell us more about the nature of the regime than about the nature of its opponents... . Do they tell us that it was an intolerable, unalterable and irreformable tyranny? Or do they rather tell us that its opponents, whether liberals (Cadets, i.e. constitutional democrats) or extremists of various sorts, were impatient, unreasonable and irresponsible [being ... typical of British intellectuals at that time in seeing little difference between liberals, nihilists and terrorists and in approving of all opposition to the Tsars? Yet the Liberator Tsar, Alexander II, was murdered just as he was about to embark on further major reforms.]

[...]

In particular we must note the amount of freedom under the law which the Russian people did enjoy in 1914, and which is quite sufficient to rebut that part of the great lie which suggests that they have never known freedom or justice in any form.

In the first place, there were irremovable judges, to whose independence, incorruptibility and zeal for the truth [even the arch-traitor] Kerensky, himself a revolutionary, [nevertheless] pays ... tribute in his memoirs.

There was trial by jury in all criminal cases (though this was understandably withdrawn in serious political cases, after a jury had found the terrorist Vera Zasulich not guilty of shooting General Trepov, whom she had indisputably shot).

There was no death penalty, except for attempts on the lives of the Imperial family and except in times of emergency, such as after the 1905 revolution. It was also after the 1905 revolution that Tsarist Russia recorded its highest figure of persons in custody, 184,000 in 1912 according to Robert Conquest in ‘The Great Terror’, [probably not counting, of course, those people not actually in custody, but under restrictions or in exile (which could, according to Lenin among others, be pleasant and fruitful -- except for that degenerate female who was Lenin's mistress and who, accompanying him into "exile" in his hunting lodge in Siberia, has left a record of the "suffering" that she was forced to endure by the terrible Russian Autocracy, notably the fact that, given her violent temper, she was without a single servant for four whole days!)but not actually in custody.) [This] ... figure [of 184,000] ... compares quite reasonably with modern free countries like our own and America, which normally keep in prison just under 1,000 persons per million of population (0.01 per cent). Stalin by contrast held in 1952 some 15 to 18 million people in labour camps, not far off a tenth of the population, and would have held many more had not so many died in his charge.

Had not so many died.... It is a modest but surviving part of the great lie that at least the Bolsheviks brought peace and an end of bloodshed to a Russia war-tormented and bled white. In fact it brought first a civil war, with mortality greater than that of the First World War, terrible as that had been. During collectivisation of the land by Stalin four million peasants died; during the ensuing famine, another six million; in the Great Purge, six million more; in other purges, in exportations and deportations during and after the Second World War, three, four, five million more—we shall never know. More than 20 million dead, therefore, untried, undefended, to be presumed innocent: and this is a very conservative estimate—Solzhenitsyn, quoting Professor Kurganov, puts the cost of Communism to Russia at 110 million lives. [Dostoevsky had predicted that it would be 100 million.] Nor of course can any such statistics encompass the sum total of human misery involved—the blasted hopes, the wrecked careers, the exile, the families sundered or ruined, the tears of the living who envied the dead. So many million eggs broken, if you will forgive the coarse expression, and no omelette. In all these respects here indeed is progress, vast, monstrous and indisputable, progress of a kind which marks the transition from an authoritarian to a totalitarian state, which marks in one grim way the difference between an imperfect society, as all are, and a hell on earth, which all are not.

To what extent was pre-war Tsarism even an authoritarian society? To the end of his reign, Nicholas II called himself autocrat: but he was no longer so. There was [full] freedom of religion after 1903. Foreign travel was unrestricted. The censorship had been abolished. The Press was free, even to be scurrilous. We remember the impotent fury of the poor Tsaritsa, her relationship with Rasputin grossly calumniated in the St. Petersburg papers, and her husband’s patient explanations that nothing now could be done about it. Bolshevik and other revolutionary publications appeared without restriction. Bolsheviks and other revolutionaries sat in the Duma, the Russian Parliament, which from 1906 till the fall of the monarchy was neither all-powerful nor impotent, a force to be reckoned with for good and for mischief alike. Had Tsarist Russia survived until the present day with all her institutions and laws unaltered (unlikely, this, since these were in a constant state of flux, moving generally if with backslidings in a liberal direction), she would have to be numbered... , ‘compared to the 126 members of the United Nations Organisation, as one of the 15 or 20 most liberal states in the world’.

Of those moderate well-intentioned liberals who assisted in her overthrow, and who thus assisted in their own overthrow and in the overthrow of all freedom and hope for the future (of both of which there might have seemed then to a reasonable man so much), a recollection of Sir Donald Mackenzie Wallace is terribly revealing. (Please remember he is writing in 1912, with no advantage of hindsight.) ‘In theory the Cadets were a moderate constitutional party, and if they had possessed a little more prudence and patience they might have led the country gradually into the paths of genuine constitutional government; but, like everyone in Russia at that time, they were in a hurry. ... Their impatience was curiously illustrated during a friendly conversation which I had one evening with a leader of the party (at the time of the opening of the first Duma in 1906). With all due deference, I ventured to suggest that, instead of maintaining an attitude of systematic and uncompromising hostility to the Ministry, the party might co-operate with the Government and thereby create something like the English parliamentary system, for which they professed such admiration; possibly in eight or ten years this desirable result might be obtained. On hearing these last words my friend suddenly interrupted me and exclaimed: "Eight or ten years? We cannot wait as long as that!".’

Poor, vain, impatient, sad dreamers, indeed, who died by violence or in exile, with all their hopes unfulfilled. They could not wait eight or ten years. They had to wait forever.

=========

Colin Welch was born in 1924 at Ickleton in Cambridgeshire and educated at Stowe and Peterhouse, Cambridge (major history scholar and degree). In service in the Royal Warwickshire Regiment from 1942 to 1945, he was twice wounded. He spent a year with the Glasgow Herald in the late ‘40s, and has since been writing leaders for the Daily Telegraph with an interval as half of Peter Simple: Deputy Editor, 1964.

"Broken eggs, but no omelette: Russia before the Revolution" is taken from: pp. 47 - 60 of "The Encyclopedia Of Delusions: A critical scrutiny of current beliefs and conventions"

Complied by RONALD DUNCAN and MIRANDA WESTON-SMITH

Copyright 1979 by Pergamon Press, Ltd

BlackBaron
03-21-2008, 09:10 PM
The Return of the Slavophiles:

14. The Reigns of Alexander III and St. Nicholas II.

The reign of Alexander III, it should come as no surprise to the reader at this point, receives scant attention by the modem historical establishment in America. The little written on him has been nothing more than a psychotic blur of hatred, mockery and assault. This is because of one thing: Alexander was one of the greatest Tsars in Russian history and one of the greatest monarchs of European history. He was just, fair, intelligent and amazingly strong in every sense of that word. He was a populist — in the truest sense — despising court etiquette and that pseudo-European tenor of dishonesty, oligarchy and liberalism that had been growing at court since Peter I. Alexander III staunchly refused to dress "like a monarch," preferring instead a simple military cloak and uniform. He hated palaces and luxury. He slept on the floor, and his diet consisted only of oatmeal and gruel. He kept much of the more spoiled members of the Romanov family in line (a very difficult job; something his son struggled to do). He was a massive man with a huge beard, and his presence alone kept the unruly oligarchs as close to being "in line" as is possible for this nearly demented liberal and western class. He forced the resignation of liberals that had been patronized by his father such as Dimitri Milutin, sending them beck to their unearned life of luxury that nearly always accompanies liberal ideology.

Alexander III came to the throne over the corpse of his father. The revolutionaries, emboldened, as they always are, by liberal pacification, the communist and other far left groups were becoming increasingly violent. From the reign of Alexander II to 1905, the total number of people — both innocent civilians and government officials (including lowly bureaucratic clerks) — murdered by the Herzenian "New Men" came roughly to 12,000. From 1906-1908, it rose by 4,742 additional, with 9,424 attempts to murder. On the other hand, the Russian government's attitude towards the "New Men" was mixed. Generally, the monarchy was lenient. Exile to Siberia was often not a punishment. Siberia is not entirely a massive, frozen wasteland, but is possessed of great natural beauty, mountains and rivers. It is cold, but it is not the locale of the popular imagination. Local people, not knowing who the deportees were, received them with hospitality; they became part of town life, and the deportees were given much personal freedom. This sort of "imprisonment" was far superior to the American penal system, which can be — at its maximum security level — considered merely a gang war between various minority groups.

For example, as Goulevitch relates, it was in his Siberian exile where Lenin wrote the majority of his Works. It was not difficult to escape, and hundreds did. On average, throughout the reign of the later Romanovs, the average number of deportees living in Siberia never exceeded 100. Between 1874 and 1884 (at the intensification of revolutionary murder), only 749 such prisoners were held in Siberia. Moreover, the majority of deportees were not political criminals (that is, people who murdered and stole for revolutionary purposes), although by 1913 the number of deportees had reached 32,750, only a relative handful were actually "political prisoners" in any sense. (Goulevitch, quoting from the work of George Kennan, 228-229.) These numbers are never cited in the mainstream histories of the Russian empire, and it is no accident. If the professors of Russian history know of these figures but do not cite them, then they are liars and should have their tenure stripped. If they are ignorant of them, then they are incompetent. Either way, the tenured elite stand exposed.

*** *** ***

Nonetheless, as the autonomy of the universities1 (the centers, as always, of revolutionary ferment) came to an end, the student radicals had been claiming revolution as their agenda. This one from "Young Russia," an alleged "student group," was published in 1862:

[We demand] a bloody and inexorable revolution — a revolution which must change radically every single foundation of contemporary [Russian] society, and do away with all the supporters of the existing order. We are not afraid of the revolution, although we know that a river of blood will be shed, that perhaps there will also be innocent victims; we can foresee all this and yet we welcome the coming of the revolution as we are ready to sacrifice our own heads in order that it may come sooner, the One, the long desired One. (quoted in Pushkaev, 172)

Very much like America in the late 1960s and early 1970s, as well as in places such as South Korea today, or South Africa yesterday, this is what universities had become. Traditionalist students were bullied and beaten, and university classrooms were no longer places of learning, but areas where student radicals and their sympathetic professors would engage in propaganda. Alexander III brought them under stricter state control. S.G. Nechaev, who at the very least was honest, wrote in 1869:

We want a national peasant revolution. . . .We have only one negative, invariable plan — general destruction … We frankly refuse to take any part in the working out our future conditions of life... .and therefore we regard as fruitless all solely theoretical work. . . .We consider destruction to be such an enormous and difficult task that we devote all our powers to it, and we do not wish to deceive ourselves with the dream that we will have enough strength and knowledge for creation, (quoted in Pushkarev, 177).

It must be considered that these quotes, typical and quite representative of the revolutionary movement in general, were uttered and published twenty years before the height of Alexander II’s reign. They became more violent and vile as time went on. Oddly, when Riasanovsky deals with the policy of Alexander III bringing in a stricter minister of education, he leaves out these utterances from the revolutionaries, for whom the university was a popular base. Furthermore, Nechaev's comments underscore the point that "revolution" in Russia means something very different than elsewhere; it means mindless destruction. The likes of Mark Raeff would love to have his readers believe that the Russian university was a placid place, where Plato and Newton were studied dispassionately, until the Tsar, for no reason, sauntered in and shut it down because he was a "tyrant." Universities, as typically conceived, did not exist in Russia under the Directorate of revolutionism.

Under Alexander III, however, this reign of terror ground to a halt. He issued "temporary regulations" which were to suspend certain civil rights2 for urban Russians (a tiny minority of the population) so long as the terror continued. In other words, those suspected of terror activities could have their apartments searched and could be arrested for subversion. Now, of course, this was a common occurrence in the remainder of planet earth during times of emergency. The arch-liberal Woodrow Wilson was to institute something like this during World War I for dissenters; Franklin Roosevelt to do it for pro-German and Italian elements in the population for WWII.3 Further, "Honest" Abe Lincoln issued the same regulations during the Civil War, including the forcible dissolution of the Maryland legislature and the arrest of its most prominent members to prevent its secession.

*** *** ***

Russia was already a major exporter of grain and cereals, although, for some reason, the mainstream literature continues to ignore this, and ever to refer to Russia's agricultural practices with that all pervasive and meaningless slang term: "backward." As industrial growth and agricultural production increased, Russia became more and more peaceful and prosperous. Unfortunately the drought and famine of 1891-1892 put a temporary end to this, though this author is still waiting for the fans of the late Bruce Lincoln to blame Alexander for it.

Even further, however, was the massive amount of social legislation passed in the era of Alexander III. Having glanced at Riasanovsky's analysis, an interesting sleight of hand develops. It should be already obvious to the reader of this book that the American academic elite, whenever they want to smear someone they do not like — or, more accurately, those that the power structure of the American university does not like — will resort to double-talk to make their silly views "work." When Riasanovsky deals with aspects of Alexander's reign that he dislikes, such as the "temporary regulations," he refers to them as having been the result of the monarch's will. When he deals with part of the reign that he likes, he refers only to the specific minister responsible for that policy area. Therefore, he writes concerning these reforms:

While the development of the Russian economy and of society after the Great Reforms [of Alexander II] will be discussed in a later chapter, it should be noted here that Nicholas Bunge, who headed the ministry of finance from 1881 to 1887, established a Peasant Land Bank, abolished the head tax, introduced the inheritance tax, and also began labor legislation in Russia. His pioneer factory laws included the limitation of the working day to eight hours for children between 12 and 15, the prohibition of night work for children and for women in the textile industry, and regulation aimed at assuring die workers proper and regular pay from their employers, without excessive fines or other illegitimate deductions. Factory inspectors were established to supervise die carrying out of new legislation (395).

Suddenly, in Riasanovsky's world, Nichols Bunge has evidently taken over the government and imposed these reforms. The reader is to suppose that Alexander III was tied up in the palace broom-closet as this was all rammed through the state machinery. Alexander Ill's name is not mentioned. Something indicates that Riasanovsky is not being entirely forthright in his conclusions. Riasanovsky's intense hatred of Alexander III simply prevents him from crediting the Tsardom for bringing about these reforms. When it suits them, the establishment literature writes pompously about the "abject slavery" of the ministers to the Tsar. These were Alexander's reforms, carried out by a talented Minister of Finance.

Now, it needs to be mentioned, in spite of Riasanovsky's mutilation of history, that this labor legislation was — by far — the most advanced on planets Earth, Mars and Venus. No industrializing country had attempted anything like this; nothing even in the most remote fashion resembling it. Factory labor for 16 hours a day for children was commonplace in the liberal democracies such as America and England, and the abuse and murder of enslaved white children by -wealthy Britons was common in this era.

Russia scholar Henri Troyat writes in his (1959) Daily Life in Russia under the Last Tsar:

... the employment of children of less than twelve years and the employment of women at night had been forbidden in Russia (by the laws of July 1, 1882 and July 3, 18%) and that in Russia there was a medical service at large factories (of more than 100 workers) and dial employers' responsibility in the matter of working accidents was constantly recognized. Since 1888 there had been a system of workers' insurance against this kind of accident. ... The employer would be personally and directly responsible for accidents at work without the victim having to prove that the owner or his manager was at fault, and instead of hoping for redress the worker would be certain that payment would be made to him for temporary or permanent disablement, that should he die his funeral expenses would be covered by his employer up to thirty rubles, and that his widow and children would receive, in the same event, a pension representing two-thirds of his last annual wages (89).

Again, Mr. Troyat does not either credit Alexander for these reforms, nor draw the appropriate conclusion, that monarchy represented the interests of the working classes far better than the "liberal democracies" in the west. Again, there is no explanation as to how such a "tyranny," such an "absolute dictatorship" could possibly have the most advanced and moral labor legislation in the world.

St. Nicholas II was brought to the throne in 1894- He found a Russia far from being "backward," but, in a few years — by the start of World War I — was the envy of the world. She had the lowest taxes in all Europe. Direct taxation per capita amounted to 3.1 rubles per year, versus 13 for Germany, 10 for Austria, 12 in France and 27 in progressive, democratic and capitalist Britain. Indirect taxation was also the lowest in Europe, amounting to 6 rubles per capita for Russia, but 10 for Germany, 11 for Austria, 16 for France and 14 for Britain, (cf. de Goulevitch for an account of statistical sources)

Primary education was open to all classes and was free of charge. At the turn of the century, there were 10,000 primary schools opening in the empire per year, yes, per year. By 1913, over 500 million rubles per year were being invested in education, comparatively more per capita than any other nation in Europe. University study in Russia was the least expensive anywhere in Europe or America: $75 per year compared with over $1,000 per semester in England and America. To relieve overpopulation, Tsar St. Nicholas II eliminated all taxes and provided farm implements to those peasants who would move into less populated and more recently absorbed regions of the empire. By 1917, the peasantry controlled the overwhelming majority of farmland — more than three times what was controlled by the nobility. Such a record was matchless in Europe at the time, and still remains unmatched as the big conglomerates, in full union with the American Department of Agriculture, destroy the family farm and set up the new serfdom under Archer-Daniels-Midland and ConAgra.

Under the "reactionary" regime of Alexander III, the State Peasant Bank was chartered which transferred almost all of the remainder of the land to the peasantry. This bank, which provided cheap credit to the farming classes, became the largest credit union on earth, entirely dedicated to the purpose of the peasantry buying land for themselves. After a few years, Russian peasants owned 80 percent of the land. Later, beginning in 1905, the "Peoples Banks of Mutual Credit" was opened, and even provided free lectures to peasants on using the system.

In terms of agricultural production, this program of land redistribution was immensely successful. By 1913, 12 percent of the Russian harvest was exported. She accounted for 67 percent of the world's production of rye, 31 percent of wheat, 30 percent of oats, and almost half the globe's production of barley. Given that the peasants controlled the land, they benefited the most, and their income markedly increased during this period. The Russian fishing industry was the largest in the world, as was her sugar industry. Fully processed iron production increased over 100 percent from 1898 to 1913. Production of copper increased almost 150 percent at the same time. The output of gold increased 300 percent, manganese 100 percent and coal 900 percent in this same time period. The Russian trade surplus by 1913 was 365 million rubles, up from a mere 163 million in 1903. The national debt amounted to 59 rubles per person in 1910. Compare that with 135 in Germany, 170 in Britain, 190 in Italy and almost 300 for France. Industry, additionally, was growing at a rate of 8 percent a year, higher even than in the United States.

All of this was done under the "incompetent" reign of the "naive" and "weak" Nicholas II and the "tyrannical" Alexander III, and with a Russian population that was, according to nearly all the mainstream work on Russian history to date, "backward," "illiterate," "lazy," "stupid," and "superstitious." There is little question that, in spite of English language history, Imperial Russia, during this time, was likely the best run state in Europe, one without the "benefit" of republican politics or capitalist economics. What is even more telling is that Russia was just beginning her economic expansion into world markets. There can be no question that the refusal of the Romanovs to set up a central bank under the rule of the global financial elite marked them for extinction. Imperial Russia was the only major European power who refused to set up a Central Bank, though the Bolsheviks, as always, willingly obliged.

On the cultural and political level, the contemporary literature on Russian history tells us that Imperial Russia imposed a reign of terror on the population in censorship and police surveillance. They need to answer how the massive, and often very liberal literary production in nineteenth century Russia is compatible with this. This was the age of Chekov, Turgenev, Gorky, Balmont and Gumilev. Why it was that Lenin's newspaper Pravda. was freely published and distributed in St. Petersburg under Nicholas II and his "tyranny"? Not only Pravda, but 12 daily newspapers were published by agents of the St. Petersburg Soviet. Rather, scholars like Yale's George Vernadsky (1954) simply claim: "Nicholas II's domestic policy consisted in continuing by inertia the policy of his father. The internal policy of Alexander III had been first of all to strengthen government control in all directions where free public opinion might be expected to manifest itself (232). Scholars like Dukes and Carmichael simply nod their heads. Simultaneously, Reginald E. Zelnik writes: "Without doubt, the reign of Nicholas II witnessed extraordinary artistic creativity, so much so that cultural historians routinely use such terms as 'silver age,' 'second golden age,' and 'cultural renaissance'" (226, in Freeze). Of course, these two sentiments are mutually exclusive.

The overwhelming majority of the funds for the revolutionary groups, as I the nineteenth turned into the twentieth century, in Tsarist Russia came from, as always, the elite, both in and out of the country. Revolutions, in spite of establishment political scientists, are always from the top down. What is amazing is how mainstream history refuses to deal with these questions. For the 1905 uprising, the majority of the funds from the Social Democratic Party came from famed author Maxim Gorky, his mistress (the actress Adreyeva) and millionaire industrialist Sawa Morozov (Morozov listed the communists as the beneficiaries of his will. He committed suicide conveniently in 1905.) Outside of the major American and British banking families that financed the revolution of 1917, another important source of funding came from a Ukrainian sugar tycoon named Tereschenko. Unfortunately, also the German government, at war with Russia in 1914, gave Lenin's movement 70 million marks. Generals Hoffman and Ludendorff admitted as much when the latter wrote: "Germany dispatched Lenin to Russia—this step was justified from the military point of view as it was imperative that Russia should fall" (quoted in de Goulevitch, 225). Lenin also admitted German assistance, claiming to the Central Committee under Sverdlov: "I am frequently accused of having won our revolution with the aid of German money. I have never denied the fact, nor do I do so now. I will add, though, that with Russian money we shall stage a similar revolution in Germany" (A. Spiridivitch's History of Bolshevism in Russia, translated and cited by de Goulevitch, 226).

Furthermore, as the revolution broke out in 1917, the radical railway workers kept food and fresh troops from the capital. The police force was small, and the "troops" were not troops at all, but middle aged peasants called up to fill in for soldiers at the front. They had no training and were angry that they were called away from home as most of them were the only breadwinners for their families. Thus, the entire revolutionary movement had to be fought with a handful of policemen carrying revolvers. The number of law enforcement personnel is controversial. De Goulevitch claims there were 3,500 members of the St. Petersburg police force. However, Kochan and Keep (1997) claim that there were 5,000 full time policemen in the entire empire of 180 million souls, which would make Russia one very poor example of a police state. In fact, the total number of government workers, including the zemstvo employees, policemen and employees at all levels never exceeded 330,000. By contrast, much smaller France, in 1906, had budgeted for 500,000 employees.

Endnotes:

1 It should be stressed that, as the "universities" became little more than hothouses for revolutionary ideas, they ceased being universities in any recognizable sense. These were not institutions of higher learning, but places where "professors" and "students" would organize the student body for revolutionary purposes. Theoretical learning did not take place as the revolutionists took over the halls of Russian academia.

2 The American left in Russia studies continually lectures the world that Russia was a tyranny under the Tsars. Then they will continue to lecture the world — in the same pompous and nasally tone almost universally shared by this bunch — that "civil rights" were suspended by Alexander. Truly the Tsars were powerful, they could suspend what did not exist.

3 Laughably, no American historian will lecture on the "Great Sedition Trial" of their hero, Franklin Roosevelt, predating the Pearl Harbor attack. Franklin Roosevelt rounded up his most prominent political opponents — with the noteworthy exception of Congressman Hamilton Fish St., and set up a kangaroo court to "try" them: not for terror, not for and recognizable crime, but for the sole "crime" opposing FDR's policy towards the developing war in Europe. They will further dare not mention, due to threats to their careers, the fact that Franklin Roosevelt also imprisoned roughly 18,000 German-Americans in camps in Minnesota and North Dakota during World War II for no crime whatsoever. Their hero, Franklin Roosevelt, was a mentally deranged tyrant.

http://www.holytrinitymission.org/books/english/third_rome_m_johnson.htm#_Toc49080115

BlackBaron
03-21-2008, 09:17 PM
FROM HOLY RUSSIA TO THE MOST "PREMEDITATED" COUNTRY

The "mystery of iniquity" has indeed enveloped the whole world. The enemies of Christ, including those who call themselves "Christians", with increased frequency define our era as "post-Christian". And the 20-th century Russia has become the most polarized country in its apostasy and its devoutness. When reflecting on the Revolution of 1917 with its unprecedented crimes and horrors, on millions of confessors and martyrs for Christ, one invariably thinks of the Apocalypse. How could this "dress rehearsal" of the coming of Antichrist have taken place in the once holy country? And one cannot help but blame malevolent seducers, those who were methodically destroying the soul of the people.

Only by trying to understand certain features of Russia's historical past is it possible to conceive the tragic consequences of spiritual and moral deterioration of the educated Russian elite which brought about the collapse of the one thousand year old Orthodox world. A sincere and intellectual effort is needed to try and overcome hostile prejudice and ingrained alien clichés (such as "Russians have always been slaves") and free oneself of the concept of Russia being "backward and stagnant", a concept imposed by secular world which has long since "buried" God in its soul. This may help to understand why Russia of old has become the object of animosity and the focal point of the struggle between good and evil.

Not wishing in the least to belittle the piety of our Orthodox brothers in Christ, particularly Greeks, Serbs, Bulgarians, Romanians, a.o., one nevertheless must emphasize the purely Russian features of piety. First of all, we have in mind the Muscovite period, when the everyday life of Russian people warranted Russia to be called Holy [73].

Spiritual exploits and praying practiced by our ancestors which were unimaginable not only in the Latin West but also in the Orthodox East, is discussed in the book by Archdeacon Paul of Aleppo, who in 1654-1656 accompanied Patriarch Macarios of Antioch in his travels in Russia: "These people are truly Christian and extremely pious ... [74] Who would believe this? They have surpassed the desert hermits !" [75].

The duration of services, strictness of fasts and strenuous daily exertion of piety of the Russians aroused not only amazement and admiration of the visiting Antiochian monks but also their real laments: "Just imagine, they stand motionless throughout the service, like rocks, they make countless prostrations and all together, as if in one voice sing the prayers; and, most amazingly, small children participate in all this. Their zeal in faith made us marvel. O God, o God! their prayers, singing and Liturgy drag on and on !" [76].

The way of life of the Russian people was ascetic in character. According to Archdeacon Paul "by the extent of their praying the Muscovites probably surpass the saints themselves, and this applies not only to simple and poor folk, peasants, women, young girls and small children, but also to high officials, dignitaries and their wives" [77].

Indeed, both lay people and monastics practiced asceticism regardless of social class. Thus, the great ascetics -- Saints Joseph of Volotsk and Nilus of Sora, were boyars. And they were not an exception: many distinguished people sought their salvation in monasteries; among them were many princes. A monastic, angelic image has always been an ideal for a Russian worthy of imitation. Lay people were distinguished from monastics only in that they did not make a vow of celibacy, and lived outside a monastery. And if the circumstances of their life, or their family obligations prevented them from becoming monks during their lifetime, then facing death many of them, both young and old, would usually bequeath all or a significant part of their possessions to the Church, and take the monastic vows. And many Great Princes, like Saint Alexander Nevsky (Alexy in schema) became monks.

Monastic rules extended to the secular life as well. Paul of Aleppo noted that quite often even in secular environment, they "felt like being in a monastery" [78]. Russia was radiant in its piety: "We marveled at their church customs... There is no difference between the monastic ritual and that of a parish church -- they are the same" [79].

All aspects of the old Russian way of life -- like organization of time, daily routine, rules of conduct, social and family relations, food, clothing, etc. -- was inspired by church customs. The ideal of Holy Russia was the people's aspiration for sanctity, and their striving towards Christ. Orthodox faith determined all manifestations of life of the people and formed its basis. A heartfelt faith in Christ and love for Him engendered also love for one's neighbors, which along with compassion and hospitality has been the most distinctive feature of the Russian people.

History tells us that Great Princes often were the models of charity. Great Prince Ioann, was popularly nicknamed "Kalita" (Tatar: "bag") because he would always carry a bagful of money for distribution of alms. Well-to-do people were building old people's homes, hospitals and orphanages, and the homes of boyars and merchants provided shelter and food for a large number of wanderers and destitutes.

Devotion to the Church in Holy Russia was remarkable. Besides the general concern for building and adorning churches and monasteries, the religious decor was favored in Russian homes as well, both in princely palaces and huts of ordinary folk. "Everyone's home displays numerous icons embellished in gold, silver and precious stones, and not only inside, but also outdoors...; this is the case not just with the boyars, but also with peasants in villages, because their love for icons and their faith are rather remarkable" [80].

The external piety was the result of the inward spiritual labor. Following the monastery rules our ancestors prayed not only at church services, but at home as well. Lay people tried to be steadfast in carrying out the prayer rules as instructed in service books, despite the difficulty of combining them with their daily work. There was nothing unusual about a Russian Orthodox person completing the reading, or listening to, the entire Psalter in a week; many of them would make up to 1200 prostrations with the Jesus prayer. The Lord's Prayer, Prayer to the Mother of God and the Creed were read several times a day. As well as that, they would pray at any time while working, so as not to be distracted by vain and sinful thoughts [81].

Great Princes and Tsars who were spiritually nourished by their religious mentors, often set astonishing examples of piety. Such were, among many others, St. Andrei Bogolyubsky whose name already speaks of his love for God ("Bogolyubsky" is a Russian word for "God-loving"); St. Daniel, Prince of Moscow, known for his piety and mildness, who received schema shortly before his death (in 1303); righteous Tsar Fedor Ioannovich (listed as a miracle-worker of Moscow in the Russian Church calendar; and Tsar Alexei Mikhallovich [82]. The latter was a great authority on the Typicon (Rules for Church services), and would sometimes remind monks of Eirmos and Troparion to be read and their tones. (He is known to have corrected even Paul of Aleppo when the latter made a small mistake occasionally.) The Tsar would attend services which sometimes lasted six to seven hours, and spend an entire night in prayers [83]. Besides, Tsar Alexei Mikhailovich observed strict fasting. During the entire Lent, on Mondays, Wednesdays and Fridays, he would abstain from food altogether, and partake of one simple meal on the other days. "His ceremonial festive dinners, as a rule, were by no means feasts, but rather monastic meals, when not even the Tsar was offered any meat in the presence of clergy, and which were accompanied by the reading of the Lives of Saints of the given day, as is the custom in monasteries" [84].

When observing such confession of faith in everyday life, "unheard of in any other country" [85] Paul of Aleppo exclaimed... "Isn't this a blessed country? Undoubtedly, Christian faith is observed here in all its purity... O, how fortunate they are!" [86]

In citing the above examples we are nevertheless far from trying to idealize the moral life of our ancestors, nor do we consider them to be irreproachable. After all, human nature, which is damaged by sin, is the cause of falls and prevents the full realization of holy ideals. "The soul of a Russian is very generous, and, along with the exploits of great sanctity Russian life abounded in many vices and manifestations of grave sins... But though our ancestors were capable of committing grave sins, they were also capable of profound repentance." [87] Along with the heart-felt repentance as a means of spiritual purification, the centuries-long steadfast abiding in the Orthodox faith helped the Russian people to avoid pernicious godlessness which enveloped the humanistic West. There still exists a gulf between the beliefs of repenting and praying Russia and of the "progressive" West. While ignoring the spiritual substance of Russia its antagonists "declare that this concern for preserving the religious integrity in piety and the fear of God, which they are unable to understand, to be backward barbarity; they regard these people as slaves only because in their foremost care for the experience of religious reality they turn out to be alien to political ambitions... The West, on the contrary, persistently instills in Russian minds that which it calls progress and which has always caused harm to the integrity of the Russian soul and to its spiritual aspiration" [88].

Prayer, fast and charity -- the entire life of man in Holy Russia was built in accordance with Christ's commandments, with the teaching of Holy Fathers and the character of Church life. The aim of an everyday life was to prepare one for life eternal: "Ye that have trod the narrow way of sorrow; all ye that in life have taken up the cross as a yoke, and have followed Me in faith, come, enjoy the honors and heavenly crowns which I have prepared for you." (From the Burial service of the Office for the Dead).

Can people of the West -- whose ancestors placed the material principle before that of the spirit, who preferred aesthetics to ethics, hedonism to asceticism, and whose favorite reading was not the Lives of Saints, but belles-lettres, such as the "Decameron"?! -- can they understand this way of life and this frame of mind?!

It is hardly surprising that Russia was stigmatized and that its glorious and great period of history was branded as "the worst period in Russian history, the most stifling..." [89] Countless are all those who, having an "eye for evil", threw stones at Holy Russia. Among them were not only the heterodox ill-wishers of the Orthodox country who did not spare "dark hues in describing various immoral vices and disorders in Russian society" [90], such as the Holstein ambassador Adam Olearius, or ambassador of the Holy Roman Empire, baron Augustine Meierberg, who observed Russia in the 30-ies -- 60-ies of the 17th century, but also a number of our own homegrown historians as well as all those whose ideal was the "enlightened", secularized West. Contradictions between the well wishing testimonies of Archdeacon Paul of Aleppo and the hostile descriptions of the Muscovite Russia by its foreign contemporaries who depicted only the shady aspects which can be found in any country on earth, are of course merely apparent contradictions. Being an Orthodox cleric and companion of an important visitor -- Patriarch of Antioch -- Paul of Aleppo had an opportunity to observe life in Orthodox Russia in the place of concentration of all that was holy, good, and pious in the Russian society, namely in the Church. The foreign envoys, however, did not even have a right to attend Russian church services, and therefore they observed life in Russia "from another vantage point -- from streets, squares, pubs, markets, places of business transactions, foreign shops, etc." Therefore their testimonies are not only non-contradictory, but even supplement each other. "Apart from this, one should certainly keep in mind that Paul, our brother in faith, looked at Russia with the eyes of friendship and sympathy, while the Western writers treated the people and the country, which offered them hospitality, with contempt and even hostility" [91].

Worthy of attention is also the fact that the ill-wishing pro-Western researchers of Russia's history more often than not used the yardsticks which distorted its holy past. They were inclined to attach primary significance to such historical and literary works which served as an outlet for the feelings of discontent and protest, usually manifested in people with an acute awareness of their personality. "It is precisely the personality and its manifestations that received the greatest significance in the eyes of our researchers. Meanwhile, the spiritual formation of the Muscovite Russia rested upon a completely different disposition filled with an awareness of such a lofty and selfless service that very little space was left for anything "personal". It is precisely in this service that the spiritual quality of the Moscow society, of all its classes, manifested itself. This spiritual quality alone allowed the Muscovite Russia to accomplish its great task, that of building an Orthodox Kingdom, which indeed met the requirements of the ideology of the "Third Rome" (i.e. the mission of preserving Orthodoxy in the world -- L.P.), which was perceived not as a conceited smartening of the country's earthly national structure, but as an all-determining task of the life of the Russian people as a whole, from the Tsar down to the last serf who was devoted to God" [92].

One often hears that the ideal of sanctity was the main and the only merit of Holy Russia. Even if it were only that, one could feel happy about such a state of mind of the people. But, as we have seen, along with the ideal of sanctity Russia had a way of life in which this sanctity was, in fact, realized, inasmuch as "the faith without works is dead" (James 2, 20 and 26). Precisely this fact "irritated the powers of evil", and they have turned Russia into their own domain: "My motherland, you are sorrowful and mute, my motherland, you have lost your mind" [93].

During the Soviet regime two peoples lived side by side in one country: the Soviet people and the Russian people. The first and the more numerous one has been living without God even until now when the USSR no longer exists, and sinning gravely in its rush to perdition: "and all around, as if on a parade, the whole country is marching in wide strides towards hell" [94]. But the Russian Orthodox people, although small in numbers and exhausted by an unequal and almost a century-old struggle, shines with its God-fearing life, self-sacrifice and the power of prayers, just like its pious ancestors. Is, then, this people the immortal heir of Holy Russia, this pinch of spiritual salt, the last spiritual hope of the world which has become impoverished in virtue?

ROSICRUCIANS

[73] In this short chapter we cannot deal with the wide topic of Russian piety and sanctity in detail.

[74] "Puteshestvie Antiokhiiskago Patriarkha Makariia v Rossiiu v polovine XVII veka, opisannoe ego synom, arkhidiakonom Pavlom Aleppskim" (The Journey of Patriarch Macarios of Antioch in Russia in the middle of the 17th c., described by his son, Archdeacon Paul of Aleppo), tr. by G. Murkos, Moscow, publ. by the Imperial Society of Russian History and Antiquities at the Moscow University, in 5 issues. 1896-1900. Issue II, p. 170.

[75] Ibid., Issue III, p. 44.

[76] Ibid., Issue II, p. 2.

[77] Ibid., p. 94.

[78] Ibid., p. 27.

[79] Ibid., p. 160.

[80] Ibid., Issue III, pp. 31-32.

[81] See "Istoricheskii ocherk russkago propovednichestva" (Historical Essay on Russian Missionary Activity), St. Petersburg, 1879, p. 27.

[82] While examining mainly the period of Muscovite Russia, we wish nevertheless to note the fact of great significance for historical Russia that its last Emperor (before the catastrophe of 1917), Tsar-Martyr Nicholas Aleksandrovich with His Most August Family was canonized (by the Russian Orthodox Church Abroad in 1981) not only for His martyrdom, but also for His profoundly Christian way of life.
In this connection we would like to remind the reader of one instant in the life of Tsar-Martyr Nicholas II, which testifies to His personal, purely old-Russian piety. He was perfectly aware of the fatal mistakes of Peter I, who was "blinded by the material achievements of the West"; one of these mistakes was the abolition of Patriarchy (1721) in Russia, Tsar Nicholas Aleksandrovich with all the power of his heart tried to return Russia on to the saving original path of Holy Russia, to resurrect its ideals, to reestablish its monolithic structure, to recreate and consolidate the unity which in the past existed between the Church, the Tsar and the people and which formed the basis of its strength " (E. E. Alfer'ev, "Emperor Nicholas II, as a Man of Strong Will. Materials for the Compilation of Life of the Pious Tsar-Martyr Nicholas", Jordanville, 1983, p. 87). After deep reflections and in agreement with the Empress Aleksandra Fedorovna, he was prepared to leave the Emperor's Throne to his son Prince Alexy Nikolaevich (under the regency of the Empress and Grand Duke Michael, the Emperor's brother), to receive tonsure, join the priestly rank and then to lay upon himself the heavy burden of patriarchal service. In March of 1905 Emperor Nicholas II informed members of the Synod both about his wish to restore Patriarchy in Russia and his courageous decision in this respect. One may only bitterly regret that this suggestion of the Emperor did not find a timely and worthy response from the Synod. (See ibid., pp. 88-89).
As for the list of Russian princes who have been canonized, it could be greatly lengthened. However, this would be a rather difficult task, bearing in mind the fact that in the Russian Church calendar, as V.S. Soloviev remarked, half the saints are princes: "... All the saints of our Russian Church belong to two classes only: they are either monks occupying various Church offices, or princes, i.e. according to tradition they are of the military class, and we have no other saints, I mean the male saints. Either a monk or a soldier". As far as fools for Christ's sake were concerned a character in Soloviev's "Three Conversations" says that they are "irregular monks of sorts. What Cossacks are to the army, the fools for Christ's sake are to monasticism". (Vladimir Sergeevich Soloviev "Three Conversations". Vol. 10, St. Petersburg, 1897-1900, p. 96)

[83] Puteshestvie..., Issue III, p. 94.

[84] Archpriest Lev Lebedev, "Moskva Patriarshaia" (Patriarchal Moscow), publ. Stolitsa, Veche, Moscow, 1995, p. 223.

[85] Puteshestvie..., Issue III, pp. 11125-126.

[86] Ibid., Issue II, p. 109-110.

[87] Archbishop Seraphim (Sobolev), "Russkaia ideologiia" (Russian Ideology), St. Job of Pochaev Printing Press, Holy Trinity Monastery, Jordanville, N.Y., 1987, p. 29.

[88] Archdeacon Germain Ivanoff-Trinadtzaty, "Tretii Rim" (The Third Rome), publ. by Acorly, Lyon, 1997, p. 28.

[89] Nicholas Berdyaev, "Russkaia ideia" (The Russian Idea), Paris, 1971, p. 7.

[90] Archpriest Lev Lebedev, "Moskva...", p. 227.

[91] Ibid.

[92] Archimandrite Konstantin (Zaitsev), "Lektsii po istorii Russkoi slovesnosti, chitannyia v Sv.Troitskoi seminarii" (Lectures in Russian Literature given in the Holy Trinity Seminary), Part One, St. Job of Pochaev's Printing Press, Holy Trinity Monastery, Jordanville, N.Y., 1967, p. 62.

[93] See the words of the songs "Russia" and "My Motherland" by a well known Orthodox poet Igor Tal'kov, who in 1991 was killed in the bright daylight by Russia's enemies.

[94] Ibid.