russia-insider--2020-09-28--The Religious Roots of Russia's Mistrust towards the West

I would n't completely disagree with some of the points made in the article `` Anti-Western Sentiment as the Basis for Russian Unity , '' heavily criticized by fellow RI contributor Eric Kraus .
Russian identity has a deeper anti-Western sentiment than implied by the recent rise of anti-Western sentiment among Russians , primarily caused by what is perceived as US and NATO aggression .
So what is one of the main causes of Russia 's historical mistrust towards the West ?
For centuries , the Vatican tried to convert Russian Orthodox Christians to Catholicism .
And they succeeded in @ @ @ @ @ @ @ Ukraine and in parts of the Western Balkans .
Even today , Vatican zealotry is alive and well .
The Vatican is trying to achieve a `` church union with Orthodox Christians , '' of course under the primacy of the Pope .
Foreign invaders - the Vatican together with Swedish and Polish forces , Napoleon , Hitler and NATO - were seen as violent symbols of Western civilization .
However , Russian identity is not formed as a reaction or historical reflex to Western expansionism .
In its nature , Russian culture @ @ @ @ @ @ @ towards foreign civilizations or concepts .
Many Russians would argue that Russian identity belongs to a different civilization `` code '' as a successor of the great Byzantine tradition and civilization .
That 's the reason the Russian Empire was for centuries considered the Third Rome .
Orthodox civilization differs from its Western counterpart in terms of values , tradition , religion , and so on .
Just read Samuel Huntington 's Clash of Civilizations .
Huntington claims that people 's cultural and religious identities will be the primary source of conflict in @ @ @ @ @ @ @ argue that this is exactly what is happening in today 's world .
Most of the recent conflicts have either religious or cultural causes .
In addition , bloody civil wars in the Balkans and now in Ukraine have had strong religious and civilizational dimension to them .
Let 's not forget that many American and European Christian conservatives support Putin because of his Christian vision and pro-family values .
Maybe they are fed up with their own governments ' openly anti-Christian and anti-family approach to social issues ?

I wouldn't completely disagree with some of the points made in the article "Anti-Western Sentiment as the Basis for Russian Unity," heavily criticized by fellow RI contributor Eric Kraus.
Russian identity has a deeper anti-Western sentiment than implied by the recent rise of anti-Western sentiment among Russians, primarily caused by what is perceived as US and NATO aggression.
St. Alexander Nevsky stopped the absorption of Russia into Catholic Europe and thus saved the Russian Orthodox faith
So what is one of the main causes of Russia's historical mistrust towards the West?
For centuries, the Vatican tried to convert Russian Orthodox Christians to Catholicism. And they succeeded in doing so with Orthodox Christians in Western Ukraine and in parts of the Western Balkans. Even today, Vatican zealotry is alive and well. The Vatican is trying to achieve a "church union with Orthodox Christians," of course under the primacy of the Pope.
Foreign invaders - the Vatican together with Swedish and Polish forces, Napoleon, Hitler and NATO - were seen as violent symbols of Western civilization.
However, Russian identity is not formed as a reaction or historical reflex to Western expansionism. In its nature, Russian culture is not anti-Western or based on antagonism towards foreign civilizations or concepts.
Many Russians would argue that Russian identity belongs to a different civilization "code" as a successor of the great Byzantine tradition and civilization. That's the reason the Russian Empire was for centuries considered the Third Rome. Orthodox civilization differs from its Western counterpart in terms of values, tradition, religion, and so on.
Just read Samuel Huntington's Clash of Civilizations. Huntington claims that people's cultural and religious identities will be the primary source of conflict in the post-Cold War world. Many would argue that this is exactly what is happening in today's world. Most of the recent conflicts have either religious or cultural causes. In addition, bloody civil wars in the Balkans and now in Ukraine have had strong religious and civilizational dimension to them.
Let's not forget that many American and European Christian conservatives support Putin because of his Christian vision and pro-family values. Maybe they are fed up with their own governments' openly anti-Christian and anti-family approach to social issues?


russia-insider--2020-09-29--Nostalgic Photos of Moscow in the 1950s.  Zero Traffic!

Some photos of an old , still green Moscow .
Taken approximately in the 1950s you can see how things @ @ @ @ @ virtual tour of Moscow 's past .
Let 's see !
The first photo shows @ @ @ @ @ lot .
And here it is continued with taxis being repaired and checked .
And @ @ @ @ @ station .
Leninski ave. Not much cars too .
Tverskaia street with a lot of @ @ @ @ @ now .
This big building on the left is now a State Duma or Parliament @ @ @ @ @ around !

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russia-insider--2020-09-29--Olga, the Viking Queen of the Rus - Her Life Reads Like an Adventure Novel

`` Olga was a fascinating figure , her life dramatic and even cinematic .
Her character arc , from Igor ’ s wife to Igor ’ s avenging fury to a diplomat with international importance lends itself easily to the imagination '' This article from our archives was first published on RI in April 2019 This article originally appeared on a new site about the Christian renaissance in Russia , called Russian Faith .
Their introductory video is at end of this article .
It seems that Vikings , and everything Viking-related , is internationally popular right now .
Take @ @ @ @ @ @ @ Vikings ” or the BBC show “ The Last Kingdom.
” The Swedes got in on it with “ The Last King.
” Even Russia couldn ’ t help titling its recent blockbuster about the early years of St. Vladimir ’ s life “ Viking ” ( A good movie , by the way , but avoid the 18+ rated version .
See if you can find the 12+ version , it ’ s much better ) .
So it ’ s not so surprising that a screenplay about St. Olga of Kiev @ @ @ @ @ @ @ Jaroncyk is getting some early interest from production companies from Santa Monica to Russia .
Olga was a fascinating figure , her life dramatic and even cinematic .
Her character arc , from Igor ’ s wife to Igor ’ s avenging fury to a diplomat with international importance lends itself easily to the imagination .
Since I ’ m expecting to be working on this screen play for a while , I thought now would be a good time to explore the contours of her life .
The rest of this post @ @ @ @ @ @ @ , which you can find here .
After the death of the great warrior Oleg , the unstable polity of Rus began to fall apart .
The Drevliane rose against their Varengian overlords , trying to separate from Kiev ’ s control .
It didn ’ t help that a new horde of Pechenegs approached the borders of Rus at the same time .
But Igor took care of both problems with a sure hand .
He reconquered the Drevliane and lay a heavy tribute on them ( Igor became their new and @ @ @ @ @ @ @ As for the Pechenegs , he managed to use diplomacy , backed with a faithful and powerful army .
Igor ’ s rule saw the continuing unification of the East Slavic tribes .
Now all of Rus paid tribute to Kiev directly .
By this time , Igor was married to the Varengian Olga , who was a member of a prominent family ( some versions even have her as Oleg ’ s daughter , which is the version I am exploring in the screenplay ) .
Some stories say that Igor saw @ @ @ @ @ @ @ forests near Pskov as a young man , and he was captivated by her beauty and her sharp mind .
Again , this is exactly the line I ’ m following in the screenplay .
An interesting historical point about their married life : they were monogamous .
This wasn ’ t all that common in early Rus , when princes were allowed many wives .
But it was a testament to the strength of their bond and their humaneness in general .
Her Varengian name was Helga , and the Slavic version @ @ @ @ @ @ @ of “ Oleg , ” which means “ holy.
” Though the pagan understanding of holiness is completely different from the Christian one , it still does assume a special spiritual disposition , chastity and sobriety , intelligence and even prescience .
Not surprisingly , the people came to call Oleg a “ Farseer , ” while they came to call Olga “ the Wise.
” Igor was killed by treachery in the middle of the day while he was gathering tribute from the Drevliane , one of the tribes of the Rus @ @ @ @ @ @ @ lead to the complete dissolution of Rus , especially since Olga was left as regent in Kiev for her small son , the future Prince Sviatoslav .
Immediately , the Drevliane separated from Kiev and refused to pay any more tribute .
However , the rest of the Russian elite united around Olga and not only acknowledged her right to rule as regent , but followed her lead without demur .
By that time , Olga was in the prime of her physical and spiritual powers .
Legends were told of her beauty @ @ @ @ @ @ @ countries , as far as Byzantium itself .
From the first moment of her rule , Olga showed herself to be confident , authoritative , visionary , and even cruel .
First of all , she had her revenge against the Drevliane .
The chronicles relate a fascinating and dramatic story .
The Drevliane , perhaps realizing how tenuous their position was , decided to entice Olga with an offer of marriage to their own ruler , named Mal .
This embassy had another meaning as well , clearly understood to any politician @ @ @ @ @ @ @ olive branch—Olga was being offered a new husband , and in return she would not avenge the murdered one .
Olga pretended to accept the ambassadors with honors .
She invited them to the court on the next day .
They were to be carried in boats by her own warriors as a special honor .
But instead , she had a ditch dug near her own palace , and when the ambassadors , filled with their own significance , were carried in on longboats , she ordered them thrown into the ditch @ @ @ @ @ @ @ , Olga required that the Drevliane send another embassy .
It was the custom in Rus to offer ambassadors the use of a steam room to wash before official proceedings began .
After a long road , the wash was a pleasant thing , and it also carried a hint of ritual ablution before an important event .
No sooner had these new ambassadors entered the steam room than the doors were locked and the house was set on fire .
They were burned alive .
Finally , Olga herself traveled to the @ @ @ @ @ @ @ pagan ritual feast over the grave of her killed husband and to mourn him .
When the nobles of the Drevliane had drunk a large amount of alcoholic beverages , Olga ordered all of her warriors , who were sober , to kill them all where they sat , at the foot of the mound where her husband was interred .
Olga , the pagan , had her revenge like a pagan .
There was something of the ritual in it .
This triple revenge followed the usual pattern for Slavic burial customs @ @ @ @ @ @ @ after death—an old Russian tradition .
Cremation was also typical for all Russian lands .
Sometimes , human sacrifices during the ritual feast over the grave of the dead were practiced as well .
But now , once the ritual vengeance was concluded , Olga began her personal vendetta .
She had her armies attack the main city of the Drevliane , Iskorosten ’ .
In open battle , the Drevliane were routed .
The chronicle vividly describes how Sviatoslav , still a boy , began the battle by hurling his small spear @ @ @ @ @ @ @ The remainder of their army and the rest of the civilians hid behind the walls of the city .
The siege lasted several months .
Finally , only guile managed to bring the city down .
Olga seemed to soften in her demands by asking a small tribute—three sparrows and three pigeons from each household .
She promised to leave soon afterward .
As soon as the tribute was collected , Olga had her warriors tie burning tinder to the feet of the birds .
Then they were released .
Since all the @ @ @ @ @ @ @ their households .
Soon the entire city was ablaze , and the Kievan army began their assault .
But Olga unified the tribes not only with cruelty and guile .
As a wise and far-seeing ruler , she realized that the pagan ways of vendetta didn ’ t make for any lasting unity .
So she instituted reforms , including a new system of tribute .
From now on , the tribute amount couldn ’ t randomly be changed by the ruling authority , and the cities themselves had to bring it to @ @ @ @ @ @ @ From there , the tribute made its way to Kiev .
Then Olga and her armies traveled all through the rest of the cities , instituting this standardized from of tribute and the collection agencies throughout Rus .
This was the first organized system of taxation in Rus .
According to the chronicles , this led to a flourishing period for the newly unified Rus .
These collection agencies also served as local courts and as official representatives of the princely power in Kiev .
Perhaps not surprisingly , the places these agencies @ @ @ @ @ @ @ centers of cities , the places where markets gathered .
So these spots , associated with Kiev ’ s power , became the nexuses for ethnic and cultural unity for the Russian tribes .
Later , when Olga became Christian , she built Rus ’ s first churches right next to these government outposts .
During Vladimir ’ s time , they even became conflated in the newly formed unit called the parish .
Olga also put a lot of money and effort at improving infrastructure throughout Rus .
Of course , any @ @ @ @ @ @ @ little time to become accepted throughout , so Olga made sure to live on one of Kiev ’ s hills , surrounded by a wall and her best warrior band near her at all times .
Having put the foundation for unity at home , Olga turned to international affairs .
She had to show that the time of difficulty following Igor ’ s death did not weaken Rus ’ s international authority .
Historians note that during her reign , the first border between Poland and Rus was formed .
Massive frontier @ @ @ @ @ @ @ of Rus from invasion by nomadic Asiatic tribes .
More and more foreigners came to Rus to trade .
This new influx of money allowed Kiev to start building in stone .
As I mention in a different article , eventually Kiev was a kind of wonder of the ancient world known throughout the East and West .
But Olga realized that all this was only window dressing .
While the different tribes followed different religious traditions , there was always the threat of disunity .
Rus was becoming a major international player @ @ @ @ @ @ @ religion would go a long way to encourage Rus ’ s continued growth , especially with the Roman Empire and the Saxon kingdom to contend with .
Olga saw that , culturally speaking , both the Romans and the Saxons were far more advanced than the Rus , and she understood that the bedrock of that culture was the Christian religion .
She began to be convinced more and more that Rus ’ s future path of greatness lay not only in military exploits , but through spiritual achievements .
Leaving Kiev to @ @ @ @ @ @ @ , Olga traveled in 954 with a large fleet bound for Constantinople .
This was a peaceful fleet ( unlike her father Oleg ’ s famous attack on the Emperor ’ s City ) , which was both diplomatic and religious in nature .
However , political expediency demanded a show of military force in the Black Sea , so that the proud Romans would remember Oleg and not simply brush off his daughter as insignificant .
It had the desired result .
Olga was admitted into the Emperor ’ s presence , @ @ @ @ @ @ @ feast in her honor .
During their conversations , Olga and the Emperor confirmed the previous treaty struck between Constantinople and Rus in Igor ’ s time .
At the same time , Olga was dumbfounded by the luxury and grandeur of Constantinople , as well as by its cosmopolitan nature .
Many nations spoke many languages in its streets .
But more than anything she was astounded by the spiritual richness of Christianity , its churches and the holy objects held in them .
She was present at liturgies in all the @ @ @ @ @ @ @ This was what she wanted for her land ; this grandeur and this holiness .
One of the major questions discussed with the Emperor ended up being Olga ’ s baptism into the Christian faith .
Most nations of Western Europe had accepted Christianity by this point , either from Rome or Constantinople .
These nations , having accepted baptism 300-600 years before the Rus , had outgained the Rus culturally by a significant margin .
However , paganism held fast in Eastern Europe and wouldn ’ t go down without a fight @ @ @ @ @ @ @ if she wanted the cultural riches of the Romans and the West .
Still , she recognized the power of paganism and the strength it held over her people ’ s imaginations .
Therefore , she chose a moderate path .
She decided to become a Christian alone , hoping by her example to inspire her fellow countrymen .
Finally , it ’ s important to note that for Olga , accepting Christianity was not merely a political decision .
It was an answer for many of her internal questions and worries .
@ @ @ @ @ @ @ her life—the death of a beloved husband , a violent series of acts to avenge his death , burning an entire city of civilians—all this couldn ’ t help but leave its mark on her soul .
After all , Olga was always one to strive for rightness .
She tried always to be fair and humane to all .
Some of the Chronicles even go so far as to suggest that the Emperor was besotted by her beauty and intelligence , even asking for her hand in marriage .
That is highly @ @ @ @ @ @ @ , considered the barbarian Rus as little more than talking animals .
But it does make for a good story .
Ultimatley , Olga refused his hand , the story goes , instead asking him to be her godfather .
That part at least seems to have been historically possible .
She was given the name Helen after the mother of Constantine the Great .
Constantine VII ’ s wife was also name Helen .
This moment , with Olga bowing her head before the God who had captured her heart , is @ @ @ @ @ @ @ Chronicle of Ioannis Skilitis , with the note , In this chronicle , she is drawn in a special headdress “ as a newly baptized Christian and honored deaconess of the Russian Church.
” Next to her was baptized a young woman named Malusha , who later became the mother of St. Vladimir .
It should be noted Constantine VII was no fan of the Rus .
It must have been difficult to induce him to become the godfather of Olga .
The Russian Chronicles wax poetic about Olga ’ s conversations with @ @ @ @ @ @ @ are amazed at her probing mind and spiritual maturity .
In any case , she did manage to convince the proud Romans that the Rus would be capable of taking on and absorbing the genius of Christian spirituality and culture .
In this way , Olga was able to “ conquer ” Constantinople more completely than any of her military forefathers .
Constantine VII , a prolific writer , actually left an account of Olga ’ s reception at court .
He describes the majestic throne of the emperor with its mechanical singing @ @ @ @ @ @ @ the incoming embassy of the Rus , which numbered 108 people .
Then he wrote about the more intimate meetings in the chamber of the Empress , as well as the official feast in the hall of Justinian .
Diplomatically speaking , however , Olga ’ s trip was not quite successful .
She was unable to secure a dynastic marriage of Sviatoslav with one of Constantine ’ s daughters .
Nor was she able to get the Romans to agree to an establishment of a Metropolitan ’ s see in Kiev .
@ @ @ @ @ @ @ .
She tried to convince Sviatoslav to convert , but he was a confirmed pagan .
He worshiped Perun , the Slavic counterpart to Thor , and refused to abandon his military faith .
Their relationship began to cool after her conversion .
Unperturbed , Olga began a project of building churches in Rus .
She founded the great Church of the Wisdom of God in Kiev soon after her return from Constantinople .
It was consecrated on May 11 , 960 .
This day is still commemorated as a feast day of @ @ @ @ @ @ @ holy relic in the church was a cross she received at her baptism .
On it was engraved the phrase : However , her Christian zeal angered some among the elites , who were still pagan .
They looked with hope at Sviatoslav , who resented his mother ’ s attempts to convert him .
By this time , he was around twenty years old .
His pagan entourage managed to remove Olga from any influence in the government of the Rus .
Sviatoslav took all power to himself .
He even killed @ @ @ @ @ @ @ churches Olga built .
It must have been difficult for Olga , who was so active and intelligent , to be relegated to the women ’ s quarters .
However , she was still respected .
Whenever Sviatoslav went on a military campaign ( which he did often ) , she took over as regent .
However , there was now no possibility of even considering a large-scale conversion to Christianity , which upset Olga greatly .
As she grew old and sickly , Olga , who had been baptized by one of @ @ @ @ @ @ @ , was forced to keep a priest by her side in secret , lest she inspire a new wave of persecutions against Christians .
She was buried in the Christian rite , having forbidden that any pagan feasts be performed in her honor .
She didn ’ t manage to see it during her life , but her efforts were instrumental in her grandson ’ s decision to unify the Rus under Christianity , a decision that did indeed lead to a flowering of a nation .
Eventually , Rus took the reins @ @ @ @ @ @ @ Romans .
This “ Third Rome ” lasted until the twentieth century .

"Olga was a fascinating figure, her life dramatic and even cinematic. Her character arc, from Igor’s wife to Igor’s avenging fury to a diplomat with international importance lends itself easily to the imagination"
This article from our archives was first published on RI in April 2019
This article originally appeared on a new site about the Christian renaissance in Russia, called Russian Faith. Their introductory video is at end of this article.
It seems that Vikings, and everything Viking-related, is internationally popular right now. Take the multi-season History Channel hit “The Vikings” or the BBC show “The Last Kingdom.” The Swedes got in on it with “The Last King.” Even Russia couldn’t help titling its recent blockbuster about the early years of St. Vladimir’s life “Viking” (A good movie, by the way, but avoid the 18+ rated version. See if you can find the 12+ version, it’s much better).
So it’s not so surprising that a screenplay about St. Olga of Kiev that I’m writing with Ryan Jaroncyk is getting some early interest from production companies from Santa Monica to Russia.
Olga was a fascinating figure, her life dramatic and even cinematic. Her character arc, from Igor’s wife to Igor’s avenging fury to a diplomat with international importance lends itself easily to the imagination. Since I’m expecting to be working on this screen play for a while, I thought now would be a good time to explore the contours of her life. The rest of this post is primarily translated from a Russian post, which you can find here.
THE WIFE OF IGOR
After the death of the great warrior Oleg, the unstable polity of Rus began to fall apart. The Drevliane rose against their Varengian overlords, trying to separate from Kiev’s control. It didn’t help that a new horde of Pechenegs approached the borders of Rus at the same time. But Igor took care of both problems with a sure hand. He reconquered the Drevliane and lay a heavy tribute on them (Igor became their new and most hated enemy after that). As for the Pechenegs, he managed to use diplomacy, backed with a faithful and powerful army.
Igor’s rule saw the continuing unification of the East Slavic tribes. Now all of Rus paid tribute to Kiev directly.
By this time, Igor was married to the Varengian Olga, who was a member of a prominent family (some versions even have her as Oleg’s daughter, which is the version I am exploring in the screenplay). Some stories say that Igor saw her when he was hunting in the forests near Pskov as a young man, and he was captivated by her beauty and her sharp mind. Again, this is exactly the line I’m following in the screenplay.
An interesting historical point about their married life: they were monogamous. This wasn’t all that common in early Rus, when princes were allowed many wives. But it was a testament to the strength of their bond and their humaneness in general.
Her Varengian name was Helga, and the Slavic version (Olga) is the feminized version of “Oleg,” which means “holy.” Though the pagan understanding of holiness is completely different from the Christian one, it still does assume a special spiritual disposition, chastity and sobriety, intelligence and even prescience. Not surprisingly, the people came to call Oleg a “Farseer,” while they came to call Olga “the Wise.”
IGOR’S AVENGING FURY
Igor was killed by treachery in the middle of the day while he was gathering tribute from the Drevliane, one of the tribes of the Rus. It seemed that his death would lead to the complete dissolution of Rus, especially since Olga was left as regent in Kiev for her small son, the future Prince Sviatoslav. Immediately, the Drevliane separated from Kiev and refused to pay any more tribute. However, the rest of the Russian elite united around Olga and not only acknowledged her right to rule as regent, but followed her lead without demur.
By that time, Olga was in the prime of her physical and spiritual powers. Legends were told of her beauty and her wit, even in surrounding countries, as far as Byzantium itself.
From the first moment of her rule, Olga showed herself to be confident, authoritative, visionary, and even cruel. First of all, she had her revenge against the Drevliane.
The chronicles relate a fascinating and dramatic story. The Drevliane, perhaps realizing how tenuous their position was, decided to entice Olga with an offer of marriage to their own ruler, named Mal. This embassy had another meaning as well, clearly understood to any politician of the time. It was an olive branch—Olga was being offered a new husband, and in return she would not avenge the murdered one.
Olga pretended to accept the ambassadors with honors. She invited them to the court on the next day. They were to be carried in boats by her own warriors as a special honor. But instead, she had a ditch dug near her own palace, and when the ambassadors, filled with their own significance, were carried in on longboats, she ordered them thrown into the ditch and buried alive.
Immediately after that, Olga required that the Drevliane send another embassy. It was the custom in Rus to offer ambassadors the use of a steam room to wash before official proceedings began. After a long road, the wash was a pleasant thing, and it also carried a hint of ritual ablution before an important event. No sooner had these new ambassadors entered the steam room than the doors were locked and the house was set on fire. They were burned alive.
Finally, Olga herself traveled to the land of the Drevliane to celebrate a pagan ritual feast over the grave of her killed husband and to mourn him. When the nobles of the Drevliane had drunk a large amount of alcoholic beverages, Olga ordered all of her warriors, who were sober, to kill them all where they sat, at the foot of the mound where her husband was interred.
Olga, the pagan, had her revenge like a pagan. There was something of the ritual in it. This triple revenge followed the usual pattern for Slavic burial customs. Bodies were typically laid in boats after death—an old Russian tradition. Cremation was also typical for all Russian lands. Sometimes, human sacrifices during the ritual feast over the grave of the dead were practiced as well.
But now, once the ritual vengeance was concluded, Olga began her personal vendetta.
She had her armies attack the main city of the Drevliane, Iskorosten’. In open battle, the Drevliane were routed. The chronicle vividly describes how Sviatoslav, still a boy, began the battle by hurling his small spear in the direction of the enemy. The remainder of their army and the rest of the civilians hid behind the walls of the city. The siege lasted several months. Finally, only guile managed to bring the city down.
Olga seemed to soften in her demands by asking a small tribute—three sparrows and three pigeons from each household. She promised to leave soon afterward. As soon as the tribute was collected, Olga had her warriors tie burning tinder to the feet of the birds. Then they were released. Since all the birds were homing, they returned to their households. Soon the entire city was ablaze, and the Kievan army began their assault.
OLGA THE WISE POLITICIAN
But Olga unified the tribes not only with cruelty and guile. As a wise and far-seeing ruler, she realized that the pagan ways of vendetta didn’t make for any lasting unity. So she instituted reforms, including a new system of tribute. From now on, the tribute amount couldn’t randomly be changed by the ruling authority, and the cities themselves had to bring it to special collecting agencies once a year. From there, the tribute made its way to Kiev.
Then Olga and her armies traveled all through the rest of the cities, instituting this standardized from of tribute and the collection agencies throughout Rus. This was the first organized system of taxation in Rus. According to the chronicles, this led to a flourishing period for the newly unified Rus.
These collection agencies also served as local courts and as official representatives of the princely power in Kiev. Perhaps not surprisingly, the places these agencies were organized were most often in the centers of cities, the places where markets gathered. So these spots, associated with Kiev’s power, became the nexuses for ethnic and cultural unity for the Russian tribes.
Later, when Olga became Christian, she built Rus’s first churches right next to these government outposts. During Vladimir’s time, they even became conflated in the newly formed unit called the parish. Olga also put a lot of money and effort at improving infrastructure throughout Rus. Of course, any regularly enforced system of taxation takes a little time to become accepted throughout, so Olga made sure to live on one of Kiev’s hills, surrounded by a wall and her best warrior band near her at all times.
OLGA THE DIPLOMAT
Having put the foundation for unity at home, Olga turned to international affairs. She had to show that the time of difficulty following Igor’s death did not weaken Rus’s international authority. Historians note that during her reign, the first border between Poland and Rus was formed. Massive frontier outposts in the south guraded that part of Rus from invasion by nomadic Asiatic tribes. More and more foreigners came to Rus to trade.
This new influx of money allowed Kiev to start building in stone. As I mention in a different article, eventually Kiev was a kind of wonder of the ancient world known throughout the East and West.
But Olga realized that all this was only window dressing. While the different tribes followed different religious traditions, there was always the threat of disunity. Rus was becoming a major international player, and she thought that a single religion would go a long way to encourage Rus’s continued growth, especially with the Roman Empire and the Saxon kingdom to contend with.
Olga saw that, culturally speaking, both the Romans and the Saxons were far more advanced than the Rus, and she understood that the bedrock of that culture was the Christian religion. She began to be convinced more and more that Rus’s future path of greatness lay not only in military exploits, but through spiritual achievements.
Leaving Kiev to Sviatoslav, who had grown up already, Olga traveled in 954 with a large fleet bound for Constantinople. This was a peaceful fleet (unlike her father Oleg’s famous attack on the Emperor’s City), which was both diplomatic and religious in nature. However, political expediency demanded a show of military force in the Black Sea, so that the proud Romans would remember Oleg and not simply brush off his daughter as insignificant.
It had the desired result. Olga was admitted into the Emperor’s presence, with Constantine VII Porphyrogenites even organizing a feast in her honor. During their conversations, Olga and the Emperor confirmed the previous treaty struck between Constantinople and Rus in Igor’s time.
THE QUESTION OF BAPTISM
At the same time, Olga was dumbfounded by the luxury and grandeur of Constantinople, as well as by its cosmopolitan nature. Many nations spoke many languages in its streets. But more than anything she was astounded by the spiritual richness of Christianity, its churches and the holy objects held in them. She was present at liturgies in all the major churches, including Hagia Sophia. This was what she wanted for her land; this grandeur and this holiness.
One of the major questions discussed with the Emperor ended up being Olga’s baptism into the Christian faith.
Most nations of Western Europe had accepted Christianity by this point, either from Rome or Constantinople. These nations, having accepted baptism 300-600 years before the Rus, had outgained the Rus culturally by a significant margin. However, paganism held fast in Eastern Europe and wouldn’t go down without a fight.
Olga understood that Christianity was necessary if she wanted the cultural riches of the Romans and the West. Still, she recognized the power of paganism and the strength it held over her people’s imaginations. Therefore, she chose a moderate path. She decided to become a Christian alone, hoping by her example to inspire her fellow countrymen.
Finally, it’s important to note that for Olga, accepting Christianity was not merely a political decision. It was an answer for many of her internal questions and worries. She had suffered a good amount in her life—the death of a beloved husband, a violent series of acts to avenge his death, burning an entire city of civilians—all this couldn’t help but leave its mark on her soul. After all, Olga was always one to strive for rightness. She tried always to be fair and humane to all.
Some of the Chronicles even go so far as to suggest that the Emperor was besotted by her beauty and intelligence, even asking for her hand in marriage. That is highly unlikely—the Romans, for all their diplomacy, considered the barbarian Rus as little more than talking animals. But it does make for a good story. Ultimatley, Olga refused his hand, the story goes, instead asking him to be her godfather.
That part at least seems to have been historically possible. She was given the name Helen after the mother of Constantine the Great. Constantine VII’s wife was also name Helen. This moment, with Olga bowing her head before the God who had captured her heart, is immortalized in a miniature painting accompanying the Chronicle of Ioannis Skilitis, with the note,
The ruler of the Rus, a woman named Helga, who came to the Emperor Constantine and was baptized.”
In this chronicle, she is drawn in a special headdress “as a newly baptized Christian and honored deaconess of the Russian Church.” Next to her was baptized a young woman named Malusha, who later became the mother of St. Vladimir.
It should be noted Constantine VII was no fan of the Rus. It must have been difficult to induce him to become the godfather of Olga. The Russian Chronicles wax poetic about Olga’s conversations with the Emperor, in which his counselors are amazed at her probing mind and spiritual maturity. In any case, she did manage to convince the proud Romans that the Rus would be capable of taking on and absorbing the genius of Christian spirituality and culture. In this way, Olga was able to “conquer” Constantinople more completely than any of her military forefathers.
Constantine VII, a prolific writer, actually left an account of Olga’s reception at court. He describes the majestic throne of the emperor with its mechanical singing bronze birds and roaring lions that accosted the incoming embassy of the Rus, which numbered 108 people. Then he wrote about the more intimate meetings in the chamber of the Empress, as well as the official feast in the hall of Justinian.
A DISAPPOINTING END
Sviatoslav, Olga’s pagan son
Diplomatically speaking, however, Olga’s trip was not quite successful. She was unable to secure a dynastic marriage of Sviatoslav with one of Constantine’s daughters. Nor was she able to get the Romans to agree to an establishment of a Metropolitan’s see in Kiev.
Her disappointments continued when she returned home. She tried to convince Sviatoslav to convert, but he was a confirmed pagan. He worshiped Perun, the Slavic counterpart to Thor, and refused to abandon his military faith. Their relationship began to cool after her conversion.
Unperturbed, Olga began a project of building churches in Rus. She founded the great Church of the Wisdom of God in Kiev soon after her return from Constantinople. It was consecrated on May 11, 960. This day is still commemorated as a feast day of the Russian Church. The most important holy relic in the church was a cross she received at her baptism. On it was engraved the phrase:
The land of Rus is renewed by the Holy Cross, accepted by Olga, the noble princess.”
However, her Christian zeal angered some among the elites, who were still pagan. They looked with hope at Sviatoslav, who resented his mother’s attempts to convert him. By this time, he was around twenty years old. His pagan entourage managed to remove Olga from any influence in the government of the Rus. Sviatoslav took all power to himself. He even killed some Christians and destroyed some of the churches Olga built.
It must have been difficult for Olga, who was so active and intelligent, to be relegated to the women’s quarters. However, she was still respected. Whenever Sviatoslav went on a military campaign (which he did often), she took over as regent. However, there was now no possibility of even considering a large-scale conversion to Christianity, which upset Olga greatly.
As she grew old and sickly, Olga, who had been baptized by one of the greatest dignitaries of the Christian church, was forced to keep a priest by her side in secret, lest she inspire a new wave of persecutions against Christians. She was buried in the Christian rite, having forbidden that any pagan feasts be performed in her honor.
She didn’t manage to see it during her life, but her efforts were instrumental in her grandson’s decision to unify the Rus under Christianity, a decision that did indeed lead to a flowering of a nation. Eventually, Rus took the reins of Christendom in the East from the Romans. This “Third Rome” lasted until the twentieth century.
A video introducing Russian Faith


russia-insider--2020-09-30--6 Vacation Rentals for a Russian Trip to Remember

This article originally appeared at The Moscow Times Want to make your Russian holiday even more memorable ?
Avoid the hotels and try one of these unusual rooms for rent .
If you are traveling from the UK and not quite ready to immerse yourself fully and immediately into Russian culture , `` Penny Lane '' will soften the culture shock .
This small but very cosy hotel offers its guests walls plastered with photos and posters of the Beatles and a door painted to resemble one of London 's famous red phone boxes , topped with an 'Abbey Road @ @ @ @ @ @ @ with tartan prints , stacks of baked beans cans and , who knows , maybe the owners even have a hidden pot of Marmite ?
Following British hospitality traditions , the hotel is very clean , provides all the basic necessities ( including tea and biscuits , of course ) and makes an amazing deal for the price .
How marvelous !
Where : St Petersburg How much : 1,200 rubles per night How many : 5 double rooms and 1 single room Looking for something stunning in the center of Moscow ?
@ @ @ @ @ @ @ Located just minutes away from Red Square , this attic loft furnished with leather and wooden vintage pieces will make you feel like forgoing the clubs and spending every night at home .
Rough plaster work , painted white and gold , combined with dark natural wood make this apartment look like it could have served as inspiration for Gustav Klimt .
Location , character , comfort — this flat has it all .
Where : Moscow How much : 6,248 rubles ( $ 109 ) per night How many : Can sleep @ @ @

This article originally appeared at The Moscow Times
Want to make your Russian holiday even more memorable? Avoid the hotels and try one of these unusual rooms for rent.
Little Britain in St. Petersburg
If you are traveling from the UK and not quite ready to immerse yourself fully and immediately into Russian culture, "Penny Lane" will soften the culture shock.
This small but very cosy hotel offers its guests walls plastered with photos and posters of the Beatles and a door painted to resemble one of London's famous red phone boxes, topped with an 'Abbey Road' plaque.
The kitchen is filled with tartan prints, stacks of baked beans cans and, who knows, maybe the owners even have a hidden pot of Marmite?
Following British hospitality traditions, the hotel is very clean, provides all the basic necessities (including tea and biscuits, of course) and makes an amazing deal for the price. How marvelous!
Where: St Petersburg
How much: 1,200 rubles per night
How many: 5 double rooms and 1 single room
Moscow Attic Loft with Character
Looking for something stunning in the center of Moscow? Hold your breath for this one. Located just minutes away from Red Square, this attic loft furnished with leather and wooden vintage pieces will make you feel like forgoing the clubs and spending every night at home.
Rough plaster work, painted white and gold, combined with dark natural wood make this apartment look like it could have served as inspiration for Gustav Klimt.
Location, character, comfort — this flat has it all.
Where: Moscow
How much: 6,248 rubles ($109) per night
How many: Can sleep up to 3
...


russia-insider--2020-09-30--As Ruble Falls, Domestic Tourism Booms - Check Out the Russian Fairy Tale Town of Suzdal (Video)

It does n't get much more Russian than this This article from our archives was first published on RI in @ @ @ @ @ the main evening news last week .
Russians are re-discovering their own country .
Wish @ @ @ @ @ winter , beautiful old architecture , church bells ringing over soft central Russia open plain @ @ @ @ @ traditional food and drink - not what you might think , medovukha , а honey @ @ @ @ @ warm in winter .
This is Suzdal , a gem of the ‘ Golden Ring @ @ @ @ @ towns and cities around Moscow .
Last year , Suzdal became one of the most @ @ @ @ @ and foreign tourists , Sochi and St.Petersburg being among others .
The association of tourist @ @ @ @ @ a falling Ruble exchange rate , local tourist destinations saw an upsurge of visitors during @ @ @ @ @ .


russia-insider--2020-10-01--Vladimir II Freed Russia From Jewish Oppression in 1113, Banned Usury Crippling the Nation, Founded

Vladimir II Freed Russia From Jewish Oppression in 1113, Banned Usury Crippling the Nation, Founded a Christian Empire

This article from our archives was first published on RI in February 2019 The author is a well-known academic historian of Russia and Ukraine , which he approaches from a Christian ( Russian Orthodox ) and nationalist perspective , arguing that nationalism and Christian Orthodoxy are inseparable .
He also writes widely on current affairs .
Rare for contemporary Western historians of Russia , he sources original materials in Russian , pulling back the veil on much misunderstanding , ranging from modern history back to Russia ’ s very beginnings in the Middle Ages .
His latest book , Ukrainian @ @ @ @ @ @ @ ) , is the definitive treatment of this topic and is essential reading to understand the current political turmoil in Ukraine .
It argues that Ukrainian nationalism is real and legitimate , but need n't be Anti-Russian , and that Russia and Ukraine are in fact natural allies .
Here is his article on Russia Insider explaining some of the ideas in the book .
There is no other scholar writing today about Russia and the Ukraine with this extraordinary command of historical detail and meaning .
Johnson is a national treasure , @ @ @ @ @ @ @ For a fascinating audio podcast discussion of the book by Johnson and Andrew Carrington Hitchcock , see here .
If you are so inclined , please rate the book on Amazon , as this increases sales greatly .
It is a great way to support the author and help spread the ideas in the book .
If Amazon blocks you from leaving a review , please let us know in the comments section below , and/or send an email to [ email protected ] In Old Kiev , prince Sviatopolk II Izyaslavich ruled @ @ @ @ @ @ @ usury .
It was proof of illegitimacy in that this was his major prop of financial support .
The Chronicles state that the invasion of the Polovtsy from the south were God 's punishment on this excoriable policy .
Upon the death of Yaroslav the Wise in 1054 , his successor was Izyaslav .
The prince of the powerful and increasingly independent Turov , Vyslav , challenged him and drove him from the city .
Kiev was pillaged while the population demanded the return of Izyaslav .
In the meantime , the city @ @ @ @ @ @ @ by Sviatoslav , who in the meantime had gone to the Germans .
In response , Izyaslav went to Rome in 1076 .
Detail from one of the most extraordinary monuments in Russia , `` The Millenium of Russia '' ( 1862 ) , in Novgorod .
For more details see this excellent Wikipedia entry ) Once Sviatoslav died , four princes vied for power : Vsevolod , Sviatopolk II , Vladimir Monomakh and Izyaslav .
The coalition of Vsevolod and Sviatopolk II defeated the endlessly embattled Izyaslav , who died soon afterwards @ @ @ @ @ @ @ the state .
The context then was an era of constant violence from local princes and several foreign powers , including the steppe nomads ( the Polovtsy ) , Germans and Poles .
The formerly strong , law-bound economy was gone and the rule of the strongest was the norm .
Society was demoralized .
This gave rise to the dominance of money lending .
Given that this prince gave the usurers free rein , a powerful oligarchy developed on the backs of rural communes .
Slavery resurfaced as debt-bondage was the only @ @ @ @ @ @ @ more land became forfeit due to debt , this oligarchy grew fangs .
One manifestation of this was salty speculation during the embargo created by Galicia , the major salt exporter of Central Europe .
The Caves Monastery released its stores , thereby reducing the price to manageable levels .
The result was that Sviatopolk ordered the confiscation of all salt held by monastic institutions .
The population had other plans , and a mob quickly reversed that policy .
The mob was not stupid – they marched straight to the Jewish quarter @ @ @ @ @ @ @ the Caves Paterikon and the Chronicles state clearly that the oligarchy was aware of its illegitimacy and that it ruled solely by deceit and usury .
It also stated baldly that they were very nervous .
The death of the prince unleashed a revolt of the population explicitly and clearly dedicated to ending usury and debt bondage in 1113 .
It was an agrarian revolt against rentier income : income that is unearned , based on one 's commanding position economically or politically .
It was not directed against the “ feudal elite @ @ @ @ @ @ @ English and Russian will state .
It was aimed at oligarchy .
Soviet era historian MN Tikhomirov writes : This historical analysis is deeply flawed .
There is little evidence of systematic usury among clergy and monasteries in an economy largely non-monetized .
Jews controlled banking in the country and hence , made themselves easy targets of the riots they engendered .
Church prohibitions against usury are well known , but since no such concept as “ centralized , bureaucratic power ” existed at the time ( nor could it have ) , @ @ @ @ @ @ @ sinners into court .
All canons are “ declaratory ” in this sense .
In Novgorod , the boyar class was deeply usurious and so were all who functioned within her walls .
Her “ republican ” government was like all others of its ilk , a shoddy cover for oligarchy that would ( and was ) ditched at the moment it ceased to assist them .
The entire economy was based on usury , the merchant class and exploitation .
When a power threatened her elite no value was too sacred to @ @ @ @ @ @ @ regular ties with Poland , the Grand Duchy and elsewhere so their political allegiances could be altered at a moment 's notice .
This is why Moscow needed to act so quickly against them .
It was from Novgorod that the Strigolniki and Judaizer heresies spread , both of which justified and ritualized usury .
Further , the problem with Tikhomirov 's view is that these were never systematic .
Only the Jewish banking regime was a system of relations that had global connections .
The later network spanning the great capitals of @ @ @ @ @ @ @ but its outlines could clearly be seen .
While the system 's text-books speak of the “ rebellion against feudalism , ” the fact remains that Jews had monopolized usury by the 12th century .
Tikhomirov is simply incorrect .
Sviatopolk tolerated the Jewish trade in Russian slaves .
The governor of Crimea was a Jew at the time of severe weakness in the Byzantine empire .
While formally a Christian , this ma immediately permitted Jewish trade in slaves .
While the Khazar state had been smashed a century prior , the @ @ @ @ @ @ @ had not abated .
In this case , Sviatopolk brought them into Kiev as a means to ensure an income against his relatives .
The Jews used the Polovtsian raiders to obtain slaves .
The Turkic hordes now had Jewish patronage .
By 1092 or so , these raids increased markedly .
They were then sold to the Jews on Crimea .
By all accounts , Jewish slave dealers had a special hatred for Slavic slaves .
St. Eustratii the Faster of the Kiev Caves , according to the Paterik of the Kiev @ @ @ @ @ @ @ raid along with 20 or 30 others and sold to a “ ferocious Jew ” on Korsun .
Trying to force him to renounce Orthodoxy , he was tortured to death by the Jewish slave traders .
All told , 50 Russians died this way from this same raid .
St. Vladimir had five sons .
Upon his death , Sviatoslav attempted to form his own state with Turov .
Yaroslav fought against this and the former was killed in the fighting .
In Novgorod , Yaroslav then had to fight Sviatopolk , @ @ @ @ @ @ @ outmatched at home , he went to Poland .
The rape of Kiev with Polish soldiers made their paymaster very unpopular .
With broad support , Yaroslav defeated Sviatopolk , but the resulting power was too much for Mstislav , a grandson of Vladimir .
The next generation saw Izyaslav , son of Yaroslav the Wise , defeated for Kiev by Vesvolod of Polotsk .
Izyaslav went to Rome and converted to the Roman church in Poland .
At Sviatoslav 's death , Vsevolod and Izyaslav mad peace , but this was not @ @ @ @ @ @ @ and Monomakh defeated him , and he died in 1078 , Vsevolod died in 1093 .
The Liubech Code was partly the result of this chaos .
The first Kievan synagogue was built under Sviatopolk .
His father Izyaslav , during one of the many civil wars that plagued old Kiev , fled to Poland for assistance .
While living there , he became quite the Judeophile .
Later , he ran to the Germans , promising to make Kiev a tributary of the German state if an army were given him .
@ @ @ @ @ @ @ rule over Kiev as well .
It is from the Jewish influx under Izyaslav that Jews first penetrated Russia .
Both rulers knew the Jews had been given permission to enslave the Russians in exchange for a regular subsidy .
They quickly became unpopular , but Svyatopolk 's police protected them diligently .
As always , the synagogue , contrary to popular belief , was never meant as a prayer house .
It was a fortress for protection and a center for military and ideological mobilization .
While protected , the Jews never @ @ @ @ @ @ @ martial tradition of their own .
Very soon , Jewish usury had much of the country in debt , and , especially when facing unrest among princes , foreign occupation and defeats from the Polovtsy , the population had enough .
The mob looted the Jewish quarter in that same year of unrest .
Since it was an urban movement , it could not have been a rebellion against “ feudal exploitation ” but , since no such conceptual objected existed at the time , it was directed against those that did : @ @ @ @ @ @ @ them .
These were foreigners , those who had no connection to the soil and hence , used human material as the “ soil ” to grow their profit .
The power of the boyar class at the time was as obnoxious as ever .
Its faction fighting destroyed the property of Galicia as nobles , caring only for property and profit , used Turks , Cumans , Poles , Hungarians or Tartars to invade the territory of their rivals .
The surplus of the promising Galician economy was decimated .
The Jews @ @ @ @ @ @ @ of the systematic and deceitful means used that set them apart.1 Importantly , it was under the rule of Sviatopolk where the Jews , invited and encouraged , first made their agenda obnoxiously known .
Thus , it was a fairly new phenomenon .
The riot in 1113 was very popular , aimed at Jews and the gentiles that had business relationships with them .
These were well known and were anything but arbitrary .
It was the nobility , fearing for their money , that sent for Monomakh to restore “ law @ @ @ @ @ @ @ if left unchecked , they might even “ rape your daughter and family.
” This was a lie , since the targets of the mob were very clear .
They wrote to Vladimir saying : “ Come , prince , to Kiev so as to stop the violence ; the Jews will attack the nobles , the monasteries and even the royal family itself .
They will plunder if you do not come.
” A meeting of princes concluded that Jews needed to be expelled from Kiev .
He did so , and @ @ @ @ @ @ @ First , interest could not be compounded .
He did make a distinction between the charge for the use of money and usury .
The interest charged could not be more than the principle .
If the lender tried to charge more than the principle over time , the debtor was freed from the obligation of paying the principle at all .
The maximum rate of interest could not exceed 20 % a year .
The Bankrutsky Statute protected the property of smallholders and artisans from confiscation .
Debt slavery was outlawed .
@ @ @ @ @ @ @ plan of up to five years if the debtor had a regular income .
Interest could not be collected for longer than two years .
After that , the loan was no longer interest bearing .
When a debtor had to work off a loan , he had the rights of any Russian and was not a slave .
The only time slavery was permitted is if the debtor tried to defraud the creditor .
The Testament of the metropolitan of Kiev Nikifor states that “ if you take the wealth of your @ @ @ @ @ @ @ you no good and provide no security or virtue .
If you eat meat , you are not eating the meat of sheep or other animals , but the flesh of your brothers , cutting into his flesh though the evil methods of extortion , bribery and unjust debt collections.
” This shows that the practices of the Khazars were well known and that many were aware that the mind of that empire has not gone away .
Ancient Khazaria is essential to understanding the Jewish mind .
By the early 8th century @ @ @ @ @ @ @ to the Sea of Azov and took most of the Crimean steppe .
To show its commercial nature , its capital lay at the mouth of the Volga .
In the work of Lev Gumilev and Tatiana Gradev , the Khazar civil war of 810-820 led to the total Judaization of the elites .
The war was between Islam and Judaism , two social views very similar , but ultimately , it concerned the orientation of this commercial parasite .
The empire was a “ chimera ” in Gumilev 's view defined as @ @ @ @ @ @ @ functions , creating a cacophony understood only subconsciously .
This consists of a state without any real ethnic or racial basis , merely a gaggle of people held together by force .
The ethnic mix was chaotic , maintaining the Jewish ruling class secure .
From this time forward , “ Gog and Magog ” were exclusively used in reference to Khazaria .
Only during the Crimean war did the English propaganda machine equate “ Ros ” or “ Rosh ” with “ Rus.
” In reality , it refers to the chief @ @ @ @ @ @ @ a letter from Hisday ibn Sharput in 9th century Spain , the Khazar king is referred to as “ Prince of Rosh , Meshech and Tubal.
” The testimony of the church fathers of both east and west was that Antichrist is Khazaria .
The Pecheneg and Polovtsy forces that harassed Kiev through much of its existence were popularly associated with the Jewish control over the slave trade .
The profit for the nomads was to sell the Slavs to the Jews .
Klyuchevskii argues that short-term loans were extremely expensive and not @ @ @ @ @ @ @ further suggests that the real agenda of Jewish moneylenders at the time was not so much the quick payoff , but the destruction of Russian capital .
Default meant that the property went to the Jews and its debtors became slaves .
Once the Khazar Khanate was destroyed , the Jews moved to Tmutarakan , from which they orchestrated the nomadic attacks on Russia .
From there , they moved north to Kiev .
Since the Jews had great experience in banking , they were easily able to dominate their gentile competitors .
@ @ @ @ @ @ @ Byzantium and Kiev and was at one time the capital of St. Vladimir himself .
Rather than making war on the nomads , rulers such as Izyaslav would much rather hire them out than fight them .
For the first time – specifically in 1068 , the veche became a powerful voice in Russia .
If the ruling class and pagan aristocracy were planning on working with the Poles , Jews and nomads , then the most patriotic of the elite organized into the veche .
Izyaslav took his revenge on the urban @ @ @ @ @ @ @ Similarly for 1113 , Sviatopolk II , rather than go to the nomads , made an alliance with the Jews .
Each ruler and faction was trying to discover which alien group would give them the best advantage over the others .
At the end of the 11th century , there were three factions in Kiev : the old nobility , the pro-western associates of Sviatopolk II and the veche .
Sviatopolk threw in his lot with the Jews .
The result was that Jews were able to rule at will .
The @ @ @ @ @ @ @ Jews eased out both the church and the old nobles , permitting the Jews to absorb the capital of the area in exchange for financial support .
Lev Gumilev writes : The control mechanism was extremely simple : the Jewish moneylenders received protection from Kiev and shared their cash with the prince .
In turn , he would use this to maintain the army and keep all anti-Jewish forces at bay ( Gumilev , 2014 ) .
It was the death of this prince that permitted the old nobles and the people to @ @ @ @ @ @ @ older tribal system and the rise of the state separated the people from the traditional sources of morals .
The church was not as yet firmly in control , so chaos demoralized most people .
As the factions fought it out for control of the state , money and finance became very important .
Hence , the Jews were as well .
The destruction of Jewish usury and their removal from power by Vladimir Monomakh was significant largely because it restored the power of the church and assisted greatly in the Christianization of @ @ @ @ @ @ @ can not be overstated : The Russian empire was to be the very opposite of the Khazar mind and this was made explicit in document after document .
Vladimir Monomakh was the first “ gatherer of the Russian lands.
” The Jews were forwarding money to separatist princes in an effort to permanently divide Russia .
The warfare among princes had debased the population .
Jewish usury was a revolutionary development that required the rapid intervention of a legitimate prince .
Pakhmonov , S. ( 2014 ) The Reality of Debt and the @ @ @ @ @ @ @ учет » October http : //b-uchet.ru/article/263334.php 2 Richard Pipes .
Russia Under the Old Regime .
NY , 1974 .
P. 28-31 .
Tikhomirov , MN ( 1955 ) Ancient Russia .
Reprinted Online at the Journal of Alexander Nevsky Froyanov , I .
( 2012 ) Ancient Rus IX-XIII centuries .
Popular movements .
Princely power and Veche .
Reprinted Online at the Journal of Alexander Nevsky

This article from our archives was first published on RI in February 2019
The author is a well-known academic historian of Russia and Ukraine, which he approaches from a Christian (Russian Orthodox) and nationalist perspective, arguing that nationalism and Christian Orthodoxy are inseparable. He also writes widely on current affairs. Rare for contemporary Western historians of Russia, he sources original materials in Russian, pulling back the veil on much misunderstanding, ranging from modern history back to Russia’s very beginnings in the Middle Ages.
His latest book, Ukrainian Nationalism (2019), (Amazon), is the definitive treatment of this topic and is essential reading to understand the current political turmoil in Ukraine. It argues that Ukrainian nationalism is real and legitimate, but needn't be Anti-Russian, and that Russia and Ukraine are in fact natural allies. Here is his article on Russia Insider explaining some of the ideas in the book. There is no other scholar writing today about Russia and the Ukraine with this extraordinary command of historical detail and meaning. Johnson is a national treasure, and his works are highly recommended. For a fascinating audio podcast discussion of the book by Johnson and Andrew Carrington Hitchcock, see here.
If you are so inclined, please rate the book on Amazon, as this increases sales greatly. It is a great way to support the author and help spread the ideas in the book. If Amazon blocks you from leaving a review, please let us know in the comments section below, and/or send an email to dave@russia-insider.com.
"The Jews were forwarding money to separatist princes in an effort to permanently divide Russia. ... Jewish usury was a revolutionary development that required rapid intervention." "... the Jews had been given permission to enslave the Russians in exchange for a regular subsidy. Very soon, Jewish usury had much of the country in debt ..." " ... the Jewish moneylenders received protection from Kiev and shared their cash with the prince. In turn, he would use this to maintain the army and keep all anti-Jewish forces at bay ..." "Jewish slave dealers had a special hatred for Slavic slaves. St. Eustratii (was) sold to a “ferocious Jew” on Korsun. Trying to force him to renounce Orthodoxy, he was tortured to death by the Jewish slave traders. All told, 50 Russians died this way from this same raid."
In Old Kiev, prince Sviatopolk II Izyaslavich ruled the city through his dependence on Jewish usury. It was proof of illegitimacy in that this was his major prop of financial support. The Chronicles state that the invasion of the Polovtsy from the south were God's punishment on this excoriable policy.
Upon the death of Yaroslav the Wise in 1054, his successor was Izyaslav. The prince of the powerful and increasingly independent Turov, Vyslav, challenged him and drove him from the city. Kiev was pillaged while the population demanded the return of Izyaslav. In the meantime, the city had disintegrated. Izyaslav was then challenged by Sviatoslav, who in the meantime had gone to the Germans. In response, Izyaslav went to Rome in 1076.
Detail from one of the most extraordinary monuments in Russia, "The Millenium of Russia" (1862), in Novgorod. For more details see this excellent Wikipedia entry)
Once Sviatoslav died, four princes vied for power: Vsevolod, Sviatopolk II, Vladimir Monomakh and Izyaslav. The coalition of Vsevolod and Sviatopolk II defeated the endlessly embattled Izyaslav, who died soon afterwards. Vsevolod and Sviatopolk II then ruled the state. The context then was an era of constant violence from local princes and several foreign powers, including the steppe nomads (the Polovtsy), Germans and Poles. The formerly strong, law-bound economy was gone and the rule of the strongest was the norm. Society was demoralized. This gave rise to the dominance of money lending.
Given that this prince gave the usurers free rein, a powerful oligarchy developed on the backs of rural communes. Slavery resurfaced as debt-bondage was the only recourse for many. As more and more land became forfeit due to debt, this oligarchy grew fangs. One manifestation of this was salty speculation during the embargo created by Galicia, the major salt exporter of Central Europe. The Caves Monastery released its stores, thereby reducing the price to manageable levels. The result was that Sviatopolk ordered the confiscation of all salt held by monastic institutions. The population had other plans, and a mob quickly reversed that policy. The mob was not stupid – they marched straight to the Jewish quarter where the salt was found.
Vladimir II (Monomakh)
Both the Caves Paterikon and the Chronicles state clearly that the oligarchy was aware of its illegitimacy and that it ruled solely by deceit and usury. It also stated baldly that they were very nervous. The death of the prince unleashed a revolt of the population explicitly and clearly dedicated to ending usury and debt bondage in 1113. It was an agrarian revolt against rentier income: income that is unearned, based on one's commanding position economically or politically. It was not directed against the “feudal elite” as most history books in both English and Russian will state. It was aimed at oligarchy. Soviet era historian MN Tikhomirov writes:
It was directed against exploitation in all its forms, and clearly usury and the resultant bankruptcy and forfeiture of its victims. The collection of compounding interest became a tool for the enrichment of the boyars, merchants and upper clergy. Although religious canons always insisted that “rezoimanie” (usury) is a sinful thing, all church decisions in this regard were of a purely declaratory nature. During the second half of the 12th century, Ilya, the bishop of Novgorod bishop threatened severe punishment for clergy engaging in this practice. Monastic usury was widespread and carried out under various pretexts. . .(Tikhomirov, 2013)
This historical analysis is deeply flawed. There is little evidence of systematic usury among clergy and monasteries in an economy largely non-monetized. Jews controlled banking in the country and hence, made themselves easy targets of the riots they engendered. Church prohibitions against usury are well known, but since no such concept as “centralized, bureaucratic power” existed at the time (nor could it have), there is no organized way to haul sinners into court. All canons are “declaratory” in this sense.
A monument to Vladimir II (Monomakh) in the city of Vladimir, which he founded.
In Novgorod, the boyar class was deeply usurious and so were all who functioned within her walls. Her “republican” government was like all others of its ilk, a shoddy cover for oligarchy that would (and was) ditched at the moment it ceased to assist them. The entire economy was based on usury, the merchant class and exploitation. When a power threatened her elite no value was too sacred to be thrown overboard. The elite maintained regular ties with Poland, the Grand Duchy and elsewhere so their political allegiances could be altered at a moment's notice. This is why Moscow needed to act so quickly against them. It was from Novgorod that the Strigolniki and Judaizer heresies spread, both of which justified and ritualized usury.
Further, the problem with Tikhomirov's view is that these were never systematic. Only the Jewish banking regime was a system of relations that had global connections. The later network spanning the great capitals of Europe was far into the future, but its outlines could clearly be seen. While the system's text-books speak of the “rebellion against feudalism,” the fact remains that Jews had monopolized usury by the 12th century. Tikhomirov is simply incorrect.
Sviatopolk tolerated the Jewish trade in Russian slaves. The governor of Crimea was a Jew at the time of severe weakness in the Byzantine empire. While formally a Christian, this ma immediately permitted Jewish trade in slaves. While the Khazar state had been smashed a century prior, the domination of Jewish traders in the area had not abated. In this case, Sviatopolk brought them into Kiev as a means to ensure an income against his relatives.
The Jews used the Polovtsian raiders to obtain slaves. The Turkic hordes now had Jewish patronage. By 1092 or so, these raids increased markedly. They were then sold to the Jews on Crimea. By all accounts, Jewish slave dealers had a special hatred for Slavic slaves. St. Eustratii the Faster of the Kiev Caves, according to the Paterik of the Kiev Caves, was taken in a Polovtsy raid along with 20 or 30 others and sold to a “ferocious Jew” on Korsun. Trying to force him to renounce Orthodoxy, he was tortured to death by the Jewish slave traders. All told, 50 Russians died this way from this same raid.
St. Vladimir had five sons. Upon his death, Sviatoslav attempted to form his own state with Turov. Yaroslav fought against this and the former was killed in the fighting. In Novgorod, Yaroslav then had to fight Sviatopolk, seeking to take Kiev. Soon, outmatched at home, he went to Poland. The rape of Kiev with Polish soldiers made their paymaster very unpopular. With broad support, Yaroslav defeated Sviatopolk, but the resulting power was too much for Mstislav, a grandson of Vladimir.
The next generation saw Izyaslav, son of Yaroslav the Wise, defeated for Kiev by Vesvolod of Polotsk. Izyaslav went to Rome and converted to the Roman church in Poland. At Sviatoslav's death, Vsevolod and Izyaslav mad peace, but this was not to last: a coalition of Vsevolod and Monomakh defeated him, and he died in 1078, Vsevolod died in 1093. The Liubech Code was partly the result of this chaos.
The first Kievan synagogue was built under Sviatopolk. His father Izyaslav, during one of the many civil wars that plagued old Kiev, fled to Poland for assistance. While living there, he became quite the Judeophile. Later, he ran to the Germans, promising to make Kiev a tributary of the German state if an army were given him. He was even willing to accept papal rule over Kiev as well. It is from the Jewish influx under Izyaslav that Jews first penetrated Russia.
Both rulers knew the Jews had been given permission to enslave the Russians in exchange for a regular subsidy. They quickly became unpopular, but Svyatopolk's police protected them diligently. As always, the synagogue, contrary to popular belief, was never meant as a prayer house. It was a fortress for protection and a center for military and ideological mobilization. While protected, the Jews never quite needed it. They had a martial tradition of their own. Very soon, Jewish usury had much of the country in debt, and, especially when facing unrest among princes, foreign occupation and defeats from the Polovtsy, the population had enough. The mob looted the Jewish quarter in that same year of unrest. Since it was an urban movement, it could not have been a rebellion against “feudal exploitation” but, since no such conceptual objected existed at the time, it was directed against those that did: merchants, Jews and those profiting from them. These were foreigners, those who had no connection to the soil and hence, used human material as the “soil” to grow their profit. The power of the boyar class at the time was as obnoxious as ever. Its faction fighting destroyed the property of Galicia as nobles, caring only for property and profit, used Turks, Cumans, Poles, Hungarians or Tartars to invade the territory of their rivals. The surplus of the promising Galician economy was decimated. The Jews were singled out, again, because of the systematic and deceitful means used that set them apart.1 Importantly, it was under the rule of Sviatopolk where the Jews, invited and encouraged, first made their agenda obnoxiously known. Thus, it was a fairly new phenomenon. The riot in 1113 was very popular, aimed at Jews and the gentiles that had business relationships with them. These were well known and were anything but arbitrary. It was the nobility, fearing for their money, that sent for Monomakh to restore “law and order.” They stated that, if left unchecked, they might even “rape your daughter and family.” This was a lie, since the targets of the mob were very clear. They wrote to Vladimir saying: “Come, prince, to Kiev so as to stop the violence; the Jews will attack the nobles, the monasteries and even the royal family itself. They will plunder if you do not come.” A meeting of princes concluded that Jews needed to be expelled from Kiev. He did so, and anti-usury legislation was immediately drawn up. First, interest could not be compounded. He did make a distinction between the charge for the use of money and usury. The interest charged could not be more than the principle. If the lender tried to charge more than the principle over time, the debtor was freed from the obligation of paying the principle at all. The maximum rate of interest could not exceed 20% a year. The Bankrutsky Statute protected the property of smallholders and artisans from confiscation. Debt slavery was outlawed. Repayment could be done on a installment plan of up to five years if the debtor had a regular income. Interest could not be collected for longer than two years. After that, the loan was no longer interest bearing. When a debtor had to work off a loan, he had the rights of any Russian and was not a slave. The only time slavery was permitted is if the debtor tried to defraud the creditor. The Testament of the metropolitan of Kiev Nikifor states that “if you take the wealth of your brother though usury, it will do you no good and provide no security or virtue. If you eat meat, you are not eating the meat of sheep or other animals, but the flesh of your brothers, cutting into his flesh though the evil methods of extortion, bribery and unjust debt collections.” This shows that the practices of the Khazars were well known and that many were aware that the mind of that empire has not gone away. Ancient Khazaria is essential to understanding the Jewish mind. By the early 8th century, it reached from the west Caucasus to the Sea of Azov and took most of the Crimean steppe. To show its commercial nature, its capital lay at the mouth of the Volga. In the work of Lev Gumilev and Tatiana Gradev, the Khazar civil war of 810-820 led to the total Judaization of the elites. The war was between Islam and Judaism, two social views very similar, but ultimately, it concerned the orientation of this commercial parasite. The empire was a “chimera” in Gumilev's view defined as any x having two distinct rhythms or functions, creating a cacophony understood only subconsciously. This consists of a state without any real ethnic or racial basis, merely a gaggle of people held together by force. The ethnic mix was chaotic, maintaining the Jewish ruling class secure. From this time forward, “Gog and Magog” were exclusively used in reference to Khazaria. Only during the Crimean war did the English propaganda machine equate “Ros” or “Rosh” with “Rus.” In reality, it refers to the chief prince rather than a people. In a letter from Hisday ibn Sharput in 9th century Spain, the Khazar king is referred to as “Prince of Rosh, Meshech and Tubal.” The testimony of the church fathers of both east and west was that Antichrist is Khazaria. The Pecheneg and Polovtsy forces that harassed Kiev through much of its existence were popularly associated with the Jewish control over the slave trade. The profit for the nomads was to sell the Slavs to the Jews. Klyuchevskii argues that short-term loans were extremely expensive and not regulated by law at all. He further suggests that the real agenda of Jewish moneylenders at the time was not so much the quick payoff, but the destruction of Russian capital. Default meant that the property went to the Jews and its debtors became slaves. Once the Khazar Khanate was destroyed, the Jews moved to Tmutarakan, from which they orchestrated the nomadic attacks on Russia. From there, they moved north to Kiev. Since the Jews had great experience in banking, they were easily able to dominate their gentile competitors. This served as a convenient midpoint between Byzantium and Kiev and was at one time the capital of St. Vladimir himself. Rather than making war on the nomads, rulers such as Izyaslav would much rather hire them out than fight them. For the first time – specifically in 1068, the veche became a powerful voice in Russia. If the ruling class and pagan aristocracy were planning on working with the Poles, Jews and nomads, then the most patriotic of the elite organized into the veche. Izyaslav took his revenge on the urban poor the veche were advocating for. Similarly for 1113, Sviatopolk II, rather than go to the nomads, made an alliance with the Jews. Each ruler and faction was trying to discover which alien group would give them the best advantage over the others. At the end of the 11th century, there were three factions in Kiev: the old nobility, the pro-western associates of Sviatopolk II and the veche. Sviatopolk threw in his lot with the Jews. The result was that Jews were able to rule at will. The westernized nobles along with the prince and Jews eased out both the church and the old nobles, permitting the Jews to absorb the capital of the area in exchange for financial support. Lev Gumilev writes: The control mechanism was extremely simple: the Jewish moneylenders received protection from Kiev and shared their cash with the prince. In turn, he would use this to maintain the army and keep all anti-Jewish forces at bay (Gumilev, 2014).
It was the death of this prince that permitted the old nobles and the people to fight back. The collapse of the older tribal system and the rise of the state separated the people from the traditional sources of morals. The church was not as yet firmly in control, so chaos demoralized most people. As the factions fought it out for control of the state, money and finance became very important. Hence, the Jews were as well.
The destruction of Jewish usury and their removal from power by Vladimir Monomakh was significant largely because it restored the power of the church and assisted greatly in the Christianization of the country. The importance of this cannot be overstated: The Russian empire was to be the very opposite of the Khazar mind and this was made explicit in document after document.
Vladimir Monomakh was the first “gatherer of the Russian lands.” The Jews were forwarding money to separatist princes in an effort to permanently divide Russia. The warfare among princes had debased the population. Jewish usury was a revolutionary development that required the rapid intervention of a legitimate prince.
Bibliography
Kalyuk, E. (2012) Bankrotstvo fizicheskikh lits: dolzhnikov bit' ne planiruyetsya. The Journal of
Ros-Business Consulting
http://top.rbc.ru/economics/06/08/2012/663195.shtml
Pakhmonov, S. (2014) The Reality of Debt and the Civilization of Ancient Russia. «Бюджетный учет» October http://b-uchet.ru/article/263334.php
Golb N., O. Pritsak Khazar-Jewish documents of the X century. M., 2003, pp 21-22, 30-31.
2 Richard Pipes. Russia Under the Old Regime. NY, 1974. P. 28-31.
Kulisher IM History of the Russian economy. 2nd ed. Chelyabinsk Society, 2004
Russian legislation X-XX centuries. The 9 tons. Ed. OI Chistyakov. Legislation ancient.
Tatishchev VN Russian history. The 7-ton. T. 2. M., L., 1963. S. 129
Tikhomirov, MN (1955) Ancient Russia. Reprinted Online at the Journal of Alexander Nevsky
Froyanov, I. (2012) Ancient Rus IX-XIII centuries. Popular movements. Princely power and Veche. Reprinted Online at the Journal of Alexander Nevsky
LN Gumilev (2014) Ancient Rus and the Great Steppe. Aris Press


russia-insider--2020-10-01--'Morning Prayers' is #1 Search Term in Moscow Metro During Rush Hour

With how beautiful the Moscow metro is , who can blame them for thinking they 're in church ?
This article from our archives was first published on RI in September 2017 This article originally appeared on : Russian Faith , a new website with news about the Christian renaissance in Russia .
See their introductory video at end of article .
The Moscow metro has excellent high-speed internet , both paid , and free .
It is a cutting edge technology town .
According to Russian search engine Yandex , Muscovites traveling on the metropolitan subway during the morning @ @ @ @ @ @ @ prayers and dream books most often , reports RIA-Novosti .
The most popular topics searched for changes throughout the day .
After the morning searches for prayers and dream books , the first half of the day is dominated by searches for directions and various addresses , especially to courts , museums , and shopping centers .
Just before the metro closes , users most often search for nighttime bus schedules , the Yandex message reads .
Moreover , throughout the entire day , Muscovites are interested in religion more than the state @ @ @ @ @ @ @ , movies , and animals .
In general , metro riders are 10 % more interested in religion than the rest of the capital .
Passengers rarely search for information on the weather , and for pornography and sex services .
The Moscow metro and is so beautiful , clean , and reliable , that it is hard to capture it all in one photo .
If you 'd like to see more of it , check out this video .

With how beautiful the Moscow metro is, who can blame them for thinking they're in church?
This article from our archives was first published on RI in September 2017
This article originally appeared on: Russian Faith, a new website with news about the Christian renaissance in Russia. See their introductory video at end of article.
The Moscow metro has excellent high-speed internet, both paid, and free. It is a cutting edge technology town.
The Moscow Metro - making American infrastructure look ugly since 1951 and in more ways than one
According to Russian search engine Yandex, Muscovites traveling on the metropolitan subway during the morning peak hours search for the texts of prayers and dream books most often, reports RIA-Novosti.
The most popular topics searched for changes throughout the day.
After the morning searches for prayers and dream books, the first half of the day is dominated by searches for directions and various addresses, especially to courts, museums, and shopping centers.
“On the way home from work, users are already beginning to think about preparing dinner, or they search for where to order dinner. Theater-goers are returning home from 10 to 11 PM, and from 11 to midnight—football fans.”
Just before the metro closes, users most often search for nighttime bus schedules, the Yandex message reads.
Moreover, throughout the entire day, Muscovites are interested in religion more than the state, job searches, games, children, movies, and animals.
In general, metro riders are 10% more interested in religion than the rest of the capital.
Passengers rarely search for information on the weather, and for pornography and sex services.
The Moscow metro and is so beautiful, clean, and reliable, that it is hard to capture it all in one photo. If you'd like to see more of it, check out this video.
A video introducing the Russian Faith website: