she died.
Using his office to bolster church authority, Daniel systematized canon law and the metropolitan’s chancery, built up its library, and tried to impose Iosifov practices on some other monasteries. He handled dissenting voices in a variety of ways. The 1531 synodal sentences ended Vassian Patrikeyev’s career with imprisonment in Iosifov, but permitted the less bellicose and eminently useful Maxim a milder house arrest in Tver. Foregrounding the Orthodox principle of patient endurance in public life, Daniel contested the diplomat Fyodor Karpov’s Aristotle-based insistence upon justice, but did not prosecute him. Daniel also utilized Basil III’s German Catholic physician Nicholas B?lew and commissioned Russia’s first translation of a Western medical work, but obliquely opposed by pen B?lew’s astrology and
DANILEVSKY, NIKOLAI YAKOVLEVICH
arguments favoring union of the Orthodox and Catholic Churches.
Daniel left two collections of original writings modeled on the encyclopedist Nikon of the Black Mountain and Joseph of Volokolamsk-one with sixteen discourses, the other with fourteen missives. They cover a variety of theological and ethical issues and evince both Nil Sorsky’s and Joseph’s influences. Daniel composed six other similar extant pieces and still others now lost. These collections, however, unlike the Nikon Chronicle and Daniel’s canonic compilation, never achieved the authoritativeness and popularity of Joseph’s En-lightener or Maxim’s works. See also: BASIL III; IVAN IV; JOSEPH OF VOLOTSK, ST.; MAXIM THE GREEK, ST.
Abram Tertz). Both were put on trial in February 1966, accused by the prosecution of “pouring mud on whatever is most holy and most pure.” The authors were permitted to speak in their own defense, but the trial was conducted in Stalinist style, with its outcome determined in advance. Sinyavsky was sentenced to seven years of hard labor, Daniel to five years. The Sinyavsky-Daniel trial served as the regime’s clear sign to the Soviet intelligentsia that Khrushchev’s liberalism was at an end.
After serving his sentence, Daniel was forbidden to return to Moscow. He settled in Kaluga for a number of years, before finally being allowed to move back to the capital. See also: DISSIDENT MOVEMENT; SINYAVSKY- DANIEL TRIAL
DANIEL, YULI MARKOVICH
(1925-1988), translator, author, show-trial defendant.
A native of Moscow, Yuli Daniel fought in World War II, then studied at the Moscow Regional Teachers’ Institute. He began his literary career as a translator of poetry.
During the cultural Thaw that followed Nikita Khrushchev’s Secret Speech in 1956, Daniel began to write short stories of his own. These include “This Is Moscow Speaking” (1962), “Hands” (1963), and “The Man from MINAP” (1963). Daniel’s stories were satirical and absurdist. For example, the protagonist of “The Man from MINAP” is able to choose the sex of any baby he fathers. To create a boy, he thinks about Karl Marx at the point of conception; for a girl, he fantasizes about Klara Zetkin. In “This Is Moscow Speaking,” a summer day in 1960 is designated “National Murder Day,” an obvious-and bold-reference to Stalinist terror.
Even under Khrushchev, Daniel published not in the USSR, but in the West, under the pseudonym Nikolai Arzhak. Nonetheless, for the time being, Daniel remained safe from actual persecution. However, the ouster of Khrushchev in 1964 and the rise of Leonid Brezhnev brought about a deep cultural retrenchment. Daniel was among the first of its victims.
In 1965 Daniel was arrested, with fellow author Andrei Sinyavsky (who used the nom de plume
BIBLIOGRAPHY
Brown, Edward J. (1982). Russian Literature Since the Revolution. Cambridge, MA: Harvard University Press. Terras, Victor. (1994). A History of Russian Literature. New Haven, CT: Yale University Press.
(1822-1885), social theorist and pan-Slavist.
Nikolai Danilevsky, a pan-Slavist, introduced into Russian social thought of the early and mid-nineteenth century the utopian-socialist ideas of the French thinker, Charles Fran?ois Marie Fourier. Danilevsky’s major writing was his book Russia and Europe: An Inquiry into the Cultural and Political Relations of the Slavs to the Germano- Latin World, published in 1869.
In his interpretation of socialism as applied to peasant Russia, Danilevsky developed the idea of the existing Russian peasant commune, or ob-shchina, as a unique, progressive, specifically Russian institution. It contained, he said, the seeds of cooperative socialism as found in Fourier’s “phalanstery,” or socialist cooperative.
Into his socialist worldview Danilevsky had added the Russian ingredient of Slavophilism and pan-Russism. This nationalistic concept that influenced some segments of the Russian intelligentsia by the early nineteenth century was derived from German thinkers of Germanophilic persuasion,
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such as Herder and Ruckert. In Danilevsky’s construction, not Germany but Russia occupies a leading position in the world as the standard-bearer of socialism. At heart, his Slavophilism was not a religious conception but, in his view, a “scientific” one.
Danilevsky gave his cyclic theory of history a specifically Russian twist. In it he incorporated the historiography of Oswald Spengler as found in the latter’s Decline of the West. For Danilevsky, the West and in particular Germany were in the throes of decadence and demise. Russia, by contrast, was the wave of the future. In his book, he insisted that “even today [in the Balkans] the Slavs prefer the heavy yoke of Islam to the civilized domination of Austria.” Danilevsky came to the conclusion that Russia’s interests ran parallel to those of Prussia, which needed Russian collaboration more than the other way around. Yet Russia alone, he insisted, could make the best synthesis of all types of civilization worldwide.
Danilevsky’s views influenced such writers as Fyodor Dostoyevsky (1821-1881). Moreover, his Slavophilism and pan-Russism became a point of departure for rationalizing tsarist Russian foreign policy. This expansionist motivation allowed Slavs to become united as “brothers” around the Russian core. Polish Slavs, on the other hand, would be excluded in this brotherhood because Poland was said by some to be a collective “old traitor to Slavdom.”
Because of his socialist views and his affinity to the revolutionist Petrashevsky Circle of socialists in St. Petersburg, Danilevsky ran afoul of the tsarist police. As the reputed leading Russian expert on Fourierism, he, too, was put on trial and imprisoned along with the other Petrashevtsy, including Dostoyevsky.
Although Bolshevik and Soviet propaganda disavowed Danilevskian Pan-Slavism as a tsarist dogma, Leninism-Stalinism nevertheless reflected, in essence, a good deal of this thought. Lenin had described the Great Russian proletariat as the “vanguard” of world revolution. Stalin, in turn, echoed this idea in his tributes to the Great Russians, placing them above all other peoples in the Soviet victory over Nazi Germany in 1945. Moreover, in its domestic imperial policy, Moscow described the Russians as the elder brother of all nations and national groups composing the USSR. See also: DOSTOYEVSKY, FYODOR MIKHAILOVICH; OB-SHCHINA; PANSLAVISM; PETRASHEVTSY
BIBLIOGRAPHY
Kohn, Hans. (1953). Pan-Slavism: Its History and Ideology. Notre Dame, IN: University of Notre Dame. Venturi, Franco. (1960). Roots of Revolution: A History of the Populist and Socialist Movements in Nineteenth- Century Russia. London: Weidenfeld and Nicolson.
The Dargins (or Dargwa) are an ethnic group in the Republic of Dagestan in the Russian Federation. At the 1989 Soviet Census they numbered 280,431, or 15.8 percent of the republic. In the USSR as a whole there were 365,038 Dargins, of whom over 97 percent considered Dargin to be their native tongue. Of that same number 68 percent claimed fluency in Russian as a second language. This would include a significant majority of the adults. The Dargins are situated in the area of Kizlyar, where one of the branches of the Dagestani State University is
