From the end of the seventeenth century, when it gained possession of Ukraine, Russia began a century-long struggle to wrench these buffer zones from Ottoman control. The warm-water ports of the Black Sea, so essential for the development of Russian trade and naval power, were the strategic objects in this war, but religious interests were never far behind. Thus, after the defeat of the Ottomans by Russia and its allies in 1699, Peter the Great demanded from the Turks a guarantee of the Greek rights at the Holy Sepulchre and free access for all Russians to the Holy Lands. The struggle for the Danubian principalities (Moldavia and Wallachia) was also in part a religious war. In the Russo-Turkish conflict of 1710–11 Peter ordered Russian troops to cross the River Pruth and invade the principalities in the hope of provoking an uprising by their Christian population against the Turks. The uprising did not materialize. But the idea that Russia could appeal to its co-religionists in the Ottoman Empire to undermine the Turks remained at the centre of tsarist policy for the next two hundred years.
The policy took formal shape in the reign of Catherine the Great (1762–96). After their decisive defeat of the Ottomans in the war of 1768–74, during which they had reoccupied the principalities, the Russians demanded relatively little from the Turks in terms of territory, before withdrawing from the principalities. The resulting Treaty of Kuchuk Kainarji granted them only a small stretch of the Black Sea coastline between the Dnieper and Bug rivers (including the port of Kherson), the Kabarda region of the Causasus, and the Crimean ports of Kerch and Enikale, where the Sea of Azov joins the Black Sea, although the treaty forced the Ottomans to surrender their sovereignty over the Crimean khanate and give independence to the Tatars. The treaty also gave Russian shipping free passage through the Dardanelles, the narrow Turkish Straits connecting the Black Sea to the Mediterranean. But if the Russians did not gain a lot of territory, they gained substantial rights to interfere in Ottoman affairs for the protection of the Orthodox. Kuchuk Kainarji restored the principalities to their former status under Ottoman sovereignty, but the Russians assumed the right of protection over the Orthodox population. The treaty also granted Russia permission to build an Orthodox church in Constantinople – a treaty right the Russians took to mean a broader right to represent the sultan’s Orthodox subjects. It allowed the Christian merchants of the Ottoman Empire (Greeks, Armenians, Moldavians and Wallachians) to sail their ships in Turkish waters with a Russian flag, an important concession that allowed the Russians to advance their commercial and religious interests at the same time. These religious claims had some interesting pragmatic ramifications. Since the Russians could not annex the Danubian principalities without incurring the opposition of the great powers, they looked instead to win concessions from the Porte that would turn the principalities into semi-autonomous regions under Russian influence. Shared religious loyalties would, in time, they hoped, lead to alliances with the Moldavians and Wallachians which would weaken Ottoman authority and ensure Russian domination over south-east Europe should the Ottoman Empire collapse.
Encouraged by victory against Turkey, Catherine also pursued a policy of collaboration with the Greeks, whose religious interests she claimed Russia had a treaty right and obligation to protect. Catherine sent military agents into Greece, trained Greek officers in her military schools, invited Greek traders and seamen to settle in her new towns on the Black Sea coast, and encouraged Greeks in their belief that Russia would support their movement for national liberation from the Turks. More than any other Russian ruler, Catherine identified with the Greek cause. Under the growing influence of her most senior military commander, statesman and court favourite Prince Grigory Potemkin, Catherine even dreamed of re-creating the old Byzantine Empire on the ruins of the Ottoman. The French philosopher Voltaire, with whom the Empress corresponded, addressed her as ‘votre majesté impériale de l’église grecque’, while Baron Friedrich Grimm, her favourite German correspondent, referred to her as ‘l’Impératrice des Grecs’. Catherine conceived this Hellenic empire as a vast Orthodox imperium protected by Russia, whose Slavonic tongue had once been the lingua franca of the Byzantine Empire, according (erroneously) to the first great historian of Russia, Vasily Tatishchev. The Empress gave the name of Constantine – after both the first and the final emperor of Byzantium – to her second grandson. To commemorate his birth in 1779, she had minted special silver coins with the image of the great St Sophia church (Hagia Sophia) in Constantinople, cruelly converted into a mosque since the Ottoman conquest. Instead of a minaret, the coin showed an Orthodox cross on the cupola of the former Byzantine basilica. To educate her grandson to become the ruler of this resurrected Eastern Empire, the Russian Empress brought nurses from Naxos to teach him Greek, a language which he spoke with great facility as an adult.15
It was always unclear how serious she was about this ‘Greek Project’. In the form that it was drawn up by Count Bezborodko, her private secretary and virtual Foreign Minister, in 1780, the project involved nothing less than the expulsion of the Turks from Europe, the division of their Balkan territories between Russia and Austria, and the ‘re-establishment of the ancient Greek empire’ with Constantinople as its capital. Catherine discussed the project with the Austrian Emperor Joseph II in 1781. They agreed on its desirability in an exchange of letters over the next year. But whether they intended to carry out the plan remains uncertain. Some historians have concluded that the Greek project was no more than a piece of neoclassical iconography, or political theatre, like the ‘Potemkin villages’, which played no real part in Russia’s foreign policy. But even if there was no concrete plan for immediate action, it does at least seem fairly clear that the project formed a part of Catherine’s general aims for the Russian Empire as a Black Sea power linked through trade and religion to the Orthodox world of the eastern Mediterranean, including Jerusalem. In the words of Catherine’s favourite poet, Gavril Derzhavin, who was also one of Russia’s most important statesmen in her reign, the aim of the Greek project was
To advance through a Crusade,
To purify the Jordan River,
To liberate the Holy Sepulchre,
To return Athens to the Athenians,
Constantinople – to Constantine
And re-establish Japheth’s Holy Land.a
‘Ode on the Capture of Izmail’
It was certainly more than political theatre when Catherine and Joseph, accompanied by a large international entourage, toured the Black Sea ports. The Empress visited the building sites of new Russian towns and military bases, passing under archways erected by Potemkin in her honour and inscribed with the words ‘The Road to Byzantium’.16 Her journey was a statement of intent.
Catherine believed that Russia had to turn towards the south if it was to be a great power. It was not enough for it to export furs and timber through the Baltic ports, as in the days of medieval Muscovy. To compete with the European powers it had to develop trading outlets for the agricultural produce of its fertile southern lands and build up a naval presence in the warm-water ports of the Black Sea from which its ships could gain entry to the Mediterranean. Because of the odd geography of Russia, the Black Sea was crucial, not just to the military defence of the Russian Empire on its southern frontier with the Muslim world, but also to its viability as a power on the European continent. Without the Black Sea, Russia had no access to Europe by the sea, except via the Baltic, which could easily be blocked by the other northern powers in the event of a European conflict (as indeed it would be by the British during the Crimean War).
The plan to develop Russia as a southern power had begun in earnest in 1776, when Catherine placed Potemkin in charge of New Russia (Novorossiia), the sparsely populated territories newly conquered from the Ottomans on the Black Sea’s northern coastline, and ordered him to colonize the area. She granted enormous tracts of land to her nobility and invited European colonists (Germans, Poles, Italians, Greeks, Bulgarians and Serbs) to settle on the steppelands as agriculturalists. New cities were
established there – Ekaterinoslav, Kherson, Nikolaev and Odessa – many of them built in the French and Italian rococo style. Potemkin personally oversaw the construction of Ekaterinoslav (meaning ‘Catherine’s Glory’) as a Graeco-Roman fantasy to symbolize the classical inheritance that he and the supporters of the Greek project had envisaged for Russia. He dreamed up grandiose neoclassical structures, most of which were never built, such as shops ‘built in a semicircle like the Propylaeum or threshold of Athens’, a governor’s house in the ‘Greek and Roman style’, law courts in the shape of ‘ancient basilicas’, and a cathedral, ‘a kind of imitation of St Paul’s outside the walls of Rome’, as he explained in a letter to Catherine. It was, he said, ‘a sign of the transformation of this land by your care, from a barren steppe to an ample garden, and from the wilderness of animals to a home welcoming people from all lands’.17
Odessa was the jewel in Russia’s southern crown. Its architectural beauty owed a great deal to the Duc de Richelieu, a refugee from the French Revolution, who for many years served as the city’s governor. But its importance as a port was the work of the Greeks, who were first encouraged to settle in the town by Catherine. Thanks to the freedom of movement afforded Russian shipping by the Treaty of Kuchuk Kainarji, Odessa soon became a major player in the Black Sea and Mediterranean trade, to a large degree supplanting the domination of the French.
Russia’s incorporation of the Crimea followed a different course. As part of the Treaty of Kuchuk Kainarji, the Crimean khanate had been made independent of the Ottomans, although the Sultan had retained a nominal religious authority in his role as caliph. Despite their signature on the treaty, the Ottomans had been reluctant to accept the independence of the Crimea, fearing it would soon be swallowed up by the Russians, like the rest of the Black Sea coast. They held on to the powerful fortress of Ochakov at the mouth of the Dnieper river from which to attack the Russians if they intervened in the peninsula. But they had little defence against Russia’s policy of political and religious infiltration.
Three years after the signing of the treaty, agin Giray was elected khan. Educated in Venice and semi-Westernized, he was Russia’s preferred candidate (as the head of a Crimean delegation to St Petersburg, he had impressed Catherine with his ‘sweet character’ and handsome looks). agin was supported by the Crimea’s sizeable Christian population (Greek, Georgian and Armenian traders) and by many of the Nogai nomads on the mainland steppe, who had always been fiercely independent of the Ottoman khanate and owed their allegiance to agin as Commander of the Nogai Horde. agin, however, was unacceptable to the Ottomans, who sent a fleet with their own khan to replace him and encouraged the Crimean Tatars to rise up against agin as an ‘infidel’. agin fled, but soon returned to carry out a slaughter of the rebellious Tatars that appalled even the Russians. In response, and encouraged by the Ottomans, the Tatars began a religious war of retribution against the Christians of the Crimea, prompting Russia to organize the latter’s hurried exodus (30,000 Christians were moved to Taganrog, Mariupol and other towns on the Black Sea coast, where most of them became homeless).
The departure of the Christians seriously weakened the Crimean economy. agin became even more dependent on the Russians, who began to pressure him to accept annexation. Anxious to secure the Crimea before the rest of Europe could react, Potemkin prepared for a quick war against the Turks, while procuring agin’s abdication in return for a magnificent pension. With the Khan removed to St Petersburg, the Tatars were persuaded to submit to Catherine. Throughout the Crimea there were stage-managed ceremonies where the Tatars gathered with their mullahs to swear an oath on the Koran to the Orthodox Empress a thousand kilometres away. Potemkin was determined that the annexation should at least appear to be the will of the people.
The Russian annexation of the Crimea, in 1783, was a bitter humiliation for the Turks. It was the first Muslim territory to be lost to Christians by the Ottoman Empire. The Grand Vizier of the Porte reluctantly accepted it. But other politicians at the Sultan’s court saw the loss of the Crimea as a mortal danger to the Ottoman Empire, arguing that the Russians would use it as a military base against Constantinople and Ottoman control of the Balkans, and they pressed for war against Russia. But it was unrealistic for the Turks to fight the Russians on their own, and Turkish hopes of Western intervention were not great: Austria had aligned itself with Russia in anticipation of a future Russian-Austrian partition of the Ottoman Empire; France was too exhausted by its involvement in the American War of Independence to send a fleet to the Black Sea; while the British, deeply wounded by their losses in America, were essentially indifferent (if ‘France means to be quiet about the Turks’, noted Lord Grantham, the Foreign Secretary, ‘why should we meddle? Not time to begin a fresh broil’).18
Ottoman forbearance broke four years later, in 1787, shortly after Catherine’s provocative procession through her newly conquered Black Sea coastal towns, which came just as the Turks were facing further losses to the Russians in the Caucasus.b Hopeful of a Prussian alliance, the pro-war party at the Porte prevailed, and the Ottomans declared war on Russia, which was then supported by its ally Austria with its own declaration of war against Turkey. At first the Ottomans had some success. On the Danube front, they pushed back the Austrian forces into the Banat. But military help from Prussia never came, and after a long siege the Turks lost their strategic fortress at Ochakov to the Russians, followed by Belgrade and the Danubian principalities to an Austrian counter-offensive, before the Russians took the important Turkish forts in the Danube estuary. The Turks were forced to sue for peace. By the Treaty of Iai, in 1792, they regained a nominal control of the Danubian principalities, but ceded the area of Ochakov to Russia, thereby making the Dniester river the new Russo-Turkish boundary. They also declared their formal recognition of the Russian annexation of the Crimea. But in reality they never fully accepted its loss and waited for revenge.
In Russia’s religious war against its Muslim neighbours, the Islamic cultures of the Black Sea area were regarded as a particular danger. Russia’s rulers were afraid of an Islamic axis, a broad coalition of Muslim peoples under Turkish leadership, threatening Russia’s southern borderlands, where the Muslim population was increasing fast, partly as a result of high birth rates, and partly from conversions to Islam by nomadic tribes. It was to consolidate imperial control in these unsettled borderlands that the Russians launched a new part of their southern strategy in the early decades of the nineteenth century: clearing Muslim populations and encouraging Christian settlers to colonize the newly conquered lands.
Bessarabia was conquered by the Russians during the war against Turkey in 1806–12. It was formally ceded by the Turks to Russia through the Treaty of Bucharest in 1812, which also placed the Danubian principalities under the joint sovereignty of Russia and the Ottoman Empire. The new tsarist rulers of Bessarabia expelled the Muslim population, sending thousands of Tatar farmers as prisoners of war to Russia. They resettled the fertile plains of Bessarabia with Moldavians, Wallachians, Bulgarians, Ruthenians and Greeks attracted to the area by tax breaks, exemptions from military service, and by loans to skilled craftsmen from the Russian government. Under pressure to populate the area, which brought Russia to within a few kilometres of the Danube, the local tsarist authorities even turned a blind eye to the runaway Ukrainian and Russian serfs, who arrived in growing numbers in Bessarabia after 1812. There was an active programme of church-building, while the establishment of an eparchy in Kishinev locked the local Church leaders into the Russian (as opposed to the Greek) Orthodox Church.19
The Russian conquest of the Caucasus, too, was part of this crusade. To a large extent, it was conceived as a religious war against the Muslim mountain tribes, the Chechens, Ingush, Circassians and Daghestanis, and for the Christianization of the Caucasus. The Muslim tribes were mainly Sunni, fiercely independent of political control by any secular power but aligned by religion to the Ottoman sultan in his capacity as ‘supreme caliph of Islami
c law’. Under the command of General Alexander Ermolov, appointed as governor of Georgia in 1816, the Russians fought a savage war of terror, raiding villages, burning houses, destroying crops and clearing the forests, in a vain attempt to subjugate the mountain tribes. The murderous campaign gave rise to an organized resistance movement by the tribes, which soon assumed a religious character of its own.
The main religious influence, known as Muridism, came from the Naqshbandiya (Sufi) sect, which began to flourish in Daghestan in the 1810s and spread from there to Chechnya, where preachers organized the resistance as a jihad (holy war) led by the Imam Ghazi Muhammad, in defence of shariah law and the purity of Islamic faith. Muridism was a powerful mixture of holy and social war against the infidel Russians and the princes who supported them. It brought a new unity to the mountain tribes, previously divided by blood-feuds and vendettas, enabling the imam to introduce taxes and universal military service. The imam’s rule was enforced through the murids (religious disciples), who provided local officials and judges in the rebel villages.
The more religious the resistance grew, the more the Russian invasion’s religious character intensified. The Christianization of the Caucasus became one of the primary goals, as the Russians rejected any compromise with the rebel movement’s Muslim leadership. ‘A complete rapprochement between them and us can be expected only when the Cross is set up on the mountains and in the valleys, and when churches of Christ the Saviour have replaced the mosques,’ declared an official Russian document. ‘Until then, force of arms is the true bastion of our rule in the Caucasus.’ The Russians destroyed mosques and imposed restrictions on Muslim practices – the greatest outcry being caused by the prohibition of the pilgrimage to Mecca and Medina. In many areas, the destruction of Muslim settlements was connected to a Russian policy of what today would be known as ‘ethnic cleansing’, the forced resettlement of mountain tribes and the reallocation of their land to Christian settlers. In the Kuban and the northern Caucasus, Muslim tribes were replaced by Slavic settlers, mainly Russian or Ukrainian peasants and Cossacks. In parts of the southern Caucasus, the Christian Georgians and Armenians sided with the Russian invasion and took a share of the spoils. During the conquest of the Ganja khanate (Elizavetopol), for example, Georgians joined the invading Russian army as auxiliaries; they were then encouraged by the Russians to move into the occupied territory and take over lands abandoned by the Muslims after a campaign of religious persecution had encouraged them to move away. The province of Erivan, which roughly corresponds to modern Armenia, had a largely Turkish-Muslim population until the Russo-Turkish war of 1828–9, during which the Russians expelled around 26,000 Muslims from the area. Over the next decade they moved in almost twice that number of Armenians.20
The Crimean War Page 3