Читать книгу A Short History of Russia - Mary Platt Parmele - Страница 13

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So the scattered clans of the Slav race were roughly drawn together into something resembling a nation by the strong arm of the Scandinavian. But the course of national progress is never a straight one. Nature understands better than we the value of retarding influences, which prevent the too rapid fusing of crude elements. This work of retardation was performed for Russia by Sviatoslaf. When, instead of leaving his dominions to his oldest son, he divided them among the three, he introduced a vicious system which was to become a fatal source of weakness. This is known as the system of Appanages. To his son Yaropolk he gave Kief, to Oleg the territory of the Drevlians, and to Vladimir Novgorod. But as Vladimir quickly assassinated Yaropolk, who had already assassinated Oleg, the injurious results of the system were not directly felt!

Vladimir became the sole ruler. He then started upon a course of unbridled profligacy. He compelled the widow of his murdered brother to marry him—then a beautiful Greek nun who had been captured from Byzantium—then a Bulgarian and a Bohemian wife, until finally his household was numbered by hundreds. But this sensual barbarian began to be conscious of a soul. He was troubled, and revived the worship of the Slav gods; erected on the cliffs near Kief a new idol of Perun, with head of silver and beard of gold. Two Scandinavian Christians were by his orders stabbed at the feet of the idol. Still his soul was unsatisfied. He determined upon a search for the best religion; sent ambassadors to examine into the religious beliefs of Mussulmans, Jews, Catholics, and the Greeks. The splendor of the Greek ceremonial, the magnificence of the vestments, the incense, the music, and the presence of the Emperor and his court, filled the souls of the barbarians with awe—and the final argument of his boyars (or nobles) put an end to doubts: "If the Greek religion had not been the best, your grandmother Olga, the wisest of mortals, would not have adopted it."

Vladimir's choice was made. He would be baptized in the faith of Olga. But this must be done at the hand of the Greek Patriarch; so he would conquer baptism—and ravish it like booty—not beg for it. He besieged and took a Greek city. Then demanded the hand of Anna, sister of the Greek Caesar, threatening in case of refusal to march on Constantinople. Consent was given upon condition of baptism, which was just what the barbarian wanted. So he came back to Kief a Christian, bringing with him his new Greek wife, and his new baptismal name of Basil.

Amid the tears and fright of the people, the idols were torn down; Perun was flogged and thrown into the Dnieper. Then the old pagan stream was consecrated, and men, women, and children, old and young, master and slave, were driven into the river, the Greek priests standing on the banks reading the baptismal service. The frightened Novgorodians were in like manner forced to hurl Perun into the Volkhof, and then, like herded cattle, were driven into the stream to be baptized. The work of Olga was completed—Russia was Christianized (992)!

It would be long before Christianity would penetrate into the heart of the people. As late as the twelfth century only the higher classes faithfully observed the Christian rites; while the old pagan ceremonies were still common among the peasantry. And even now the Saints of the Calendar are in some places only thinly disguised heathen deities and pagan rites and superstitions mingle with Christian observances.

The conversion of Vladimir seems to have been sincere. From being a cruel voluptuary and assassin, he was changed to a merciful ruler who could not bear to inflict capital punishment. He was faithful to his Greek wife Anna. On the spot where he had once erected Perun, and where the two Scandinavians were martyred at his command, he built the church of St. Basil; and he is now remembered only as the saint who Christianized pagan Russia, and revered as the "Beautiful Sun of Kief."

So the two most important events considered thus far in the history of this land have been, first, its military conquest from the North, and second, its ecclesiastical conquest from the South. If the first helped it to become a nation, the second determined the character which that nationality should assume.

To explain one fact by another and unfamiliar and uncomprehended fact is one of the confusing methods of history! In order to know why the adoption of the form of religion known as the Greek Church so powerfully influenced Russian development, one must understand what that faith was and is, and the source of the antagonisms which divided the two great branches of the Church of Christ—the Greek and the Latin.

The cause underlying all others is racial. It is explained in their names. The theology of one had its roots in Greek Philosophy; that of the other in Roman Law. One tended to a brilliant diversity, the other to centralization and unity. One was a group of Ecclesiastical States, a Hierarchy and a Polyarchy, governed by Patriarchs, each supreme in his own diocese; the other was a Monarchy, arbitrarily and diplomatically governed from one center. It was the difference between an archipelago and a continent, and not unlike the difference between ancient Greece and Rome. One had the tremendous principle of growth, stability, and permanence; the other had not.

Such were the race tendencies which led to entirely different ecclesiastical systems. Then there arose differences in dogma; and Rome considered the Church in the East schismatic, and Byzantium held that that of the West was heterodox. They now not only disapproved of each other's methods, but what was more serious, held different creeds. The Latin Church, after its Bishop had become an infallible Pope (about the middle of the fifth century), claimed that the Church in the East must accept his definition of dogma as final.

It was one small word which finally rent these two bodies of Christendom forever apart. It was only the word filioque which made the impassable gulf dividing them. The Latins maintained that the Holy Spirit proceeded from the Father—and the son; the Greeks that it descended from the Father alone. It was the undying controversy concerning the relations and the attributes of the three Members of the Trinity; and the insoluble question was destined to break up Greek and Catholic Church alike into numberless sects and shades of belief or unbelief; and over this Christological controversy, rivers of blood were to flow in both branches of Christendom.

The theological question involved was of course too subtle for ordinary comprehension. But although men on both sides stood ready to die for the decisions of their councils which they did not understand, there was underlying the whole question the political jealousy existing between the two: Byzantium, embittered by the effacement of its political jurisdiction in the West, exasperated at the overweening pretensions of Roman bishops; Rome, watching for opportunity to cajole or compel the Eastern Church to submit to her authority and headship.

Such was the condition of things when Russia allied herself in that most vital way with the empire in the East. It is impossible to measure the importance of the step, or to imagine what would have been the history of that country had Vladimir decided to accept the religion of Rome and become Catholic, as the Slav in Poland had already done. By his choice not only is it possible that he added some centuries to the life of the Greek Empire itself, but he determined the type of Russian civilization. When she allied herself with Byzantium instead of Rome, Russia separated herself from those European currents from which she was already by natural and inherited conditions isolated. She thus prolonged and emphasized the Orientalism which so largely shaped her destiny, and produced a nationality absolutely unique in the family of European nations, in that there is but one single root in Russia which can be traced back to the Roman Empire; and whereas most of the European civilizations are built upon a Roman foundation, there is only one current in the life of that nation to-day which has flowed from a Latin source: that is a judicial code which was founded (in part) upon Roman law as embodied by Justinian, Emperor of the Empire in the East (527–565).