world of the mythological 'damp mother earth' has beckoned in many forms from the first monastery in the caves of Kiev to the present-day shrine of the mummified Lenin and the gilded catacombs of the Moscow subway. Not only the earth, but fire, water, the sky-the other 'elements' of medieval cosmology-have been important symbols for the Russian imagination; and even today the Russian language retains many earthy overtones that have been filtered out of more sophisticated European tongues.
A second supra-personal force behind modern Russian culture is that of Eastern Christendom. However fascinating pagan survivals, however magnificent earlier Scythian art, Orthodox Christianity created the first distinctively Russian culture and provided the basic forms of artistic expression and the framework of belief for modern Russia. The Orthodox Church also played a key role in infecting Russia with the essentially Byzantine idea that there is a special dignity and destiny for an Orthodox society and but one true answer to controversies arising within it. Thus, religion will play a central role in this narrative-not as an isolated aspect of culture but as an all- permeating force within it.
Along with nature and faith stands a third powerful force: the impact of the West. For the entire period of this chronicle, interaction with Western Europe was a major factor in Russian history. Russians have repeatedly sought to define this relationship, usually seeking a formula by which they could both borrow from and remain distinct from the West. The celebrated controversy between Slavophiles and 'Westernizers' in the 1840's is but one episode in a long struggle. Here, as elsewhere, the self-conscious, intellectualized disputes of the nineteenth century will be placed in historical perspective by considering other Westernizing forces that have sought to determine the direction of Russian culture: Latinizers from Italy, pietists from Germany, 'Voltairians' from France, and railroad builders from England. Particular attention will also be paid to those centers of Russian life which have provided a Western leaven within Russia: the real and remembered Novgorod and the majestic metropolis of St. Petersburg-Leningrad.
Many of the special emphases of this work are at variance with the general image currently reflected in either the formal interpretations of Soviet ideologists or the informal consensus of most Western intellectual historians. Specialists will be aware (and laymen should be alerted) that my interpretation includes among its unconventional and debatable features: a general stress on earlier (though not on the earliest) periods born of the belief that 'all ages are equidistant from eternity' and that formative influences sometimes tell us more about later developments than immediately precedent circumstances; detailed immersion in certain critical and often neglected turning points, such as the onset of the schism under Alexis and
of the anti-Enlightenment under Alexander I; a continuing concern for religious as well as secular ideas and trends; and a relative emphasis within the more familiar period since 1825 on the distinctively Russian rather than the more recognizably Western or 'modernizing' aspects of Russian development. I have been encouraged both by the volume of the older materials written on these subjects and by the depth of continuing interest in them among many people deeply immersed in Russian culture, both within and outside the USSR, to believe that the special emphases of this study reflect in some degree objective reality about Russia, and not solely the subjective curiosity of an individual historian.
The text is based largely on a fresh reading of primary materials and of detailed Russian monographs- particularly those published during the last great flowering of humanistic scholarship prior to the Bolshevik Revolution. Considerable use has also been made of Western and recent Soviet scholarly writings; but relatively little use has been made of other general histories, and almost none at all of the substantial but repetitive and apocrypha-laden body of popular Western literature about Russia.
The text is written for a broad range of general readers and will, hopefully, be completely intelligible to someone with no previous knowledge of Russian history. The references at the end of the book are designed to provide the more specialized student with the original-language version of key citations and a running bibliographical guide to available materials in major European languages-particularly on subjects that are controversial, unfamiliar, or not adequately treated elsewhere. The length of the documentation is not intended to lend any illusion of completeness or any aura of special authority to my interpretations and emphases. Many good works have not been used or mentioned; many important subjects not discussed.
To both the scholar and the general reader I would offer this work, not as a systematic analysis or thorough coverage, but as an episode in the common, continuing quest for inner understanding of a disturbed but creative nation. The objective is not so much the clinical-sounding quality of 'empathy' as what the Germans call Einfiihlung, or 'in-feeling,'' and the Russians themselves proniknovenie-meaning penetration, or permeation, in the sense in which a blotter is filled with ink or an iron with heat. Only some such sense of involvement can take the external observer beyond casual impressions, redeem unavoidable generalizations, and guard against unstable alternation between condescension and glorification, horror and idealization, Genghis Khan and Prester John.
This quest for deeper understanding has long agitated the introspective Russian people themselves. Alexander Blok, perhaps their greatest poet of this century, has likened Russia to a sphinx; and the Soviet ex-
perience has added fresh controversy to the unresolved earlier disputes of Russian history. This search for understanding also belongs to the outside world, which has been deeply affected by the two major events in modern Russian culture: the literary explosion of the nineteenth century and the political upheaval of the twentieth. Historians are inclined to believe that study of the past may in some way deepen one's understanding of the present-perhaps even provide fragmentary hints of future possibilities. However, the history of Russian culture is a story worth telling for its own sake; and even those who feel that this earlier culture has little relevance to the urbanized Communist empire of today may still approach it as Dostoevsky did a Western culture which he felt was dead:
I know that I am only going to a graveyard, but to a most precious graveyard. . . . Precious are the dead that lie buried there, every stone over them speaks of such burning life that once was there, of such passionate faith in their deeds, their truth, their struggle, and their learning, that I know I shall fall on the ground and shall kiss those s'.ones and weep over them.
ACKNOWLEDGMENTS
I am greatly indebted to the libraries in which I have been privileged to work: the Firestone (including the Shoumatoff collection) at Princeton, the Widener and Houghton at Harvard, national libraries at Stockholm, Vienna, and Marburg, the university library at Leiden, the library of the Institut fur osteuropaische Geschichte in Vienna, the New York Public Library, the Library of Congress, the Saltykov-Shchedrin Library, the Institute of Russian Literature (Pushkinsky Dom), and the Russian Museum in Leningrad, and the Lenin Library, Tret'iakov Gallery, and Archive of Ancient Acts in Moscow. I am especially grateful to Drs. Valenkoski and Haltsonen and to the excellent national library at Helsinki for a valuable year spent reading in its rich Russian collection. I deeply appreciate the support I received for this work from the John Simon Guggenheim Memorial Foundation, from the Fulbright program in Finland, and from the Council of the Humanities and University Research Funds of Princeton University. I also thank the Center of International Studies at Princeton, the Russian Research Center at Harvard, and the Inter-University Committee on Travel Grants for assistance not directly related to this project, but of real benefit to it. I am grateful to Gregory and Katharine Guroff for, respectively, preparing the index and typing the most difficult sections of this manuscript.
I owe a special debt to Professor Sir Isaiah Berlin of Oxford and the Reverend Professor Georges Florovsky. They are in many ways the spiritual fathers of this book, having generously fortified me with ideas, criticism, and references during and since my years at Oxford and Harvard. I also profited from discussions with Professors
