Simonov served in many editorial and administrative positions during his career. He was editor-in-chief of Literaturnaia Gazeta (1950-1953), a secretary of the Union of Soviet Writers (1946-1950, 1967-1969), a member of Central Committee of Communist Party (1952-1956), and a deputy to the Supreme Soviet. Most interestingly, he was editor-in-chief of Novyi mir from 1954-1958, where he presided over the publication of Vladimir Dud-intsev’s Not by Bread Alone (Ne khlebom edinim). Under attack, he soon retreated from this liberal position and thereafter remained within the official bounds of propriety.
In his posthumous memoirs, Through the Eyes of a Man from My Generation (Glazami cheloveka moego pokoleniia), Simonov provides great insight
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into the world of Soviet literary politics under Stalin and after. His life and work demonstrate the compromises some writers chose as they negotiated the contours of official Soviet culture. See also: JOURNALISM; NOVY MIR; WORLD WAR II
Simonov, Konstantin. (1945) Days and Nights, tr. J. Barnes. New York: Simon and Schuster. Simonov, Konstantin. (1989). Always a Journalist. Moscow: Progress Press.
The Simonov Monastery in Moscow was founded in 1370 by Fyodor, a disciple of Russia’s greatest and most influential medieval saint, Sergius. Over the centuries, the Simonov was to become one of the richest monasteries in Russia. Early twentieth century official church records place the Simonov in the top 10 percent based on wealth.
The monastery had six major churches on its grounds. Among them were churches dedicated to The Tikhvin Icon of the Mother of God, to the Dor-mition of the Virgin, and to St. Nicholas the Miracle Worker. Many churches had attached side chapels (or side altars) as well. The Tikhvin Icon church had, for example, side chapels dedicated to Basil the Blessed, a famous holy fool; to the martyrs Valentina and Paraskeva; to St. Sergius; to Athanasius of Alexandria and the martyr Glykeria; and to saints Xenophont and Maria. This indicated a complex and intricate pattern of church structure, one that pertained to the larger, better endowed monasteries.
Two of the Simonov Monastery’s leading figures became patriarchs of the Russian Church. Job, who was appointed abbot of Simonov in 1571, was the first patriarch in Russia (1589). In 1642, Joseph, the archimandrite of the Simonov Monastery, was elected to the patriarchy.
During the War of 1812 the Simonov was looted by the Napoleonic armies when they entered a burning Moscow. However, it quickly regained its material well-being. Much of its income was derived from visitors, pilgrims, and donations. Land holdings outside Moscow generated income from the production and milling of grain. In these prac1398 tices, it typified many other Russian monasteries. Of the many famous people buried there, one of the better known is the nineteenth-century writer Ivan Aksakov. See also: CAVES MONASTERY; KIRILL-BELOOZERO MONASTERY; MONASTICISM; RUSSIAN ORTHODOX CHURCH; SERGIUS, ST.; TRINITY ST. SERGIUS MONASTERY
NICKOLAS LUPININ
The sinodik pravoslaviya corresponds to the synod-icon adopted at the council of the Greek Orthodox Church in 843 that condemned the iconoclasts. By the twelfth century, the term also came to mean “memorial book.”
The sinodik pravoslaviya contains the decisions of the seven ecumenical councils, the names of those under anathema, and a list of important persons who deserve “many years of life,” that is, to be remembered eternally. The text was read only once per year in the Orthodox rite, on the first Sunday of Lent. In addition to the Greek version, there are also more recent Georgian, Serbian, and Bulgarian versions. The Russian Primary Chronicle mentions a sinodik under the year 1108, but the Greek form was probably not replaced by a Russian translation until 1274. Starting around the end of the fourteenth century, the names of fallen warriors were also entered in the sinodik pravoslaviya. In 1763, the metropolitan of Rostov, Arseny Matsey-vich, read aloud the anathema in the sinodik pravoslaviya on those who touch church property as a protest against Catherine II’s planned secularization of church landholdings.
The word sinodik took on a second meaning in twelfth-century Novgorod and later in Muscovite Russia. In this second sense it refers to a memorial book, corresponding to the Greek Orthodox diptych, containing the names of dead persons who are to be commemorated in the daily liturgical cycle. Around the end of the fifteenth century, when the number of donors began to grow rapidly, Muscovite monasteries developed a system not found in other Orthodox countries: Donors’ names were entered in books organized around the size of the donation. So-called eternal sinodiki listed the names of donors who had given relatively modest gifts and were read throughout the day. “Daily lists”
ENCYCLOPEDIA OF RUSSIAN HISTORY
(the names vary) commemorated the donors of more substantial gifts and were read only at certain fixed points in the liturgical cycle. This segmented system flourished until the beginning of the seventeenth century. Beginning in the late fifteenth century, and quite often in the seventeenth, sinodiki included “introductions” that detailed the importance and value of care for the deceased. Many Russian monasteries and churches still maintain sinodiki. See also: DONATION BOOKS; ORTHODOXY; PRIMARY CHRONICLE; RUSSIAN ORTHODOX CHURCH
The battle of Sinope, fought on November 30, 1853, was the last major naval action between sailing ship fleets. The battle resulted from worsening relations between the Ottoman and Russian empires. For naval historians, the battle is notable for the first broad use of shell guns, marking the end of the use of smooth bore cannon that had previously been the primary naval weapon for nearly three centuries. In the spring of 1853 Tsar Nicholas’s emissary Admiral Alexander Menshikov broke off negotiations with the Ottoman Empire. Menshikov opposed plans for a preemptive strike against the Bosporus, and the Russian Black Sea Fleet subsequently prepared for a defensive war within the Black Sea. The Ottoman government ordered a squadron of Vice Admiral Osman Pasha to the Caucasus coast in early November 1853 in support of Ottoman ground forces, but bad weather forced the ships to seek shelter at Sinope. A Russian squadron under Vice Admiral Pavel Stepanovich Nakhimov on his flagship Imperatritsa Maria-60 decided to attack. Following a war council, Nakhimov ordered his officers in an evocation of Nelson at Trafalgar: “I grant you the authority to act according to your own best judgment, but I enjoin each to do his duty.” With six ships of the line and two frigates with 720 guns, Nakhimov attacked an Ottoman squadron of seven frigates, three corvettes, two steamers, two brigs, and two transports mounting 510 guns under shore defenses with 38 pieces of artillery. The shell guns proved lethal in Nakhimov’s two-columned assault; the only Ottoman vessel that managed to escape the carnage was the steam frigate Taif-20 carrying the British
ENCYCLOPEDIA OF RUSSIAN HISTORY
officer Slade, who brought news of the defeat to Constantinople. Ottoman losses totaled 15 ships and 3,000 men with the Russians taking 200 prisoners; on the Russian side, 37 were killed and 235 wounded. Osman Pasha, wounded in the engagement, was taken prisoner. See also: MENSHIKOV, ALEXANDER DANILOVICH; MILITARY, IMPERIAL ERA; NAKHIMOV, PAVEL STEPANOVICH; RUSSO-TURKISH WARS; TURKEY, RELATIONS WITH
Daly, Robert Welter. (1958). “Russia’s Maritime Past,” In The Soviet Navy, ed. Malcolm George Saunders. London: Weidenfeld and Nicolson.
JOHN C. K. DALY SINO-SOVIET SPLIT See CHINA, RELATIONS WITH.
In September 1965, Soviet authorities arrested a well-known literary critic, Andrei Sinyavsky, and a relatively obscure translator, Yuly Daniel, and charged them with slandering the Soviet system in works published abroad pseudonymously. The works in question were often satirical but in no sense anti-Soviet; in his essay On Socialist
