generally, but far from always, under the leader-
ship of Russia, the largest Slavic group or nation.
Thus the seventeenth-century author of Politika
(Politics), Juraj Krizanic (1618–1683) is often re-
garded as a precursor of Panslavism because he
urged the unification of all Slavs under the leader-
ship of Russia and the Vatican. His writings were
largely unknown until the nineteenth century. The
Czech philologist Pavel Jozef Safarik (1795–1861)
and his friend, poet Jan Kollar, regarded the Slavs
historically as one nation. Safarik believed that they
had once had a common language. However, de-
spite his belief in Slavic unity, he turned against
Russia following the suppression of the Polish re-
bellion in 1830 and 1831. The Ukrainian national
bard, Taras Shevchenko (1814–1861), also hoped
for a federation of the Slavic peoples.
In a narrower and more common usage, how-
ever, Panslavicism refers to a political movement in
nineteenth-century Russia. Politically, Panslavism
would not have taken the shape it did without the
Russian claims of tutelage over the Slavic popula-
tions of the declining Ottoman Empire. Intellectu-
ally, however, Panslavism drew on the nationalist
ideas of people such as Mikhail Pogodin (1800–1875),
the most important representative of “Official
Nationality” and especially of the Slavophiles. Slavo-
philism focused critically on Russia’s internal civi-
lization and its need to return to first principles,
but it bequeathed to Panslavism the idea that Rus-
sia’s civilization was superior to that of all of its
European competitors. Of the early Slavophiles,
Alexei Khomyakov (1804–1860) wrote a number of
poems (“The Eagle”; “To Russia”), which can be con-
sidered broadly Panslav, as well as a “Letter to the
Serbs” in the last year of his life, in which he
demanded that religious faith be “raised to a
social principle.” Ivan Aksakov (1823–1886) actu-
ally evolved from his early Slavophilism to full-
blown Panslavism over the course of his journalis-
tic career.
The advent of Alexander II and the implemen-
tation of the so-called Great Reforms began the long
and complex process of opening up a public arena
and eventually a public opinion in Russia. Ideas
stopped being the privilege of a small number of
cultivated aristocrats, and the 1870s saw a reori-
entation from philosophical to more practical mat-
ters, if not precisely to politics, a shift that affected
both Slavophiles and Westernizers. It is against this
background that one needs to view the eclipse of
classical Slavophilism and the rise of Panslavism.
It is plausible to date the beginning of Panslav-
ism as a movement—albeit a very loose and undis-
ciplined one—to the winter of 1857–1858, when
the Moscow Slavic Benevolent Committee was cre-
ated to support the South Slavs against the Ot-
toman Empire. A number of Slavophiles were
involved, and the Emperor formally recognized the
organization, upon the active recommendation of
Alexander Gorchakov, Minister of Foreign Affairs.
In 1861 Pogodin became president and Ivan Ak-
sakov secretary and treasurer, and for the next fif-
teen years the Committee was active in education,
philanthropy, and a sometimes strident advocacy
journalism.
In 1867 the committee organized a remarkable
Panslav Congress, which went on for months. It
involved a series of lectures, an ethnographic exhi-
bition, and a number of banquets, speeches, and
other demonstrations of welcome to the eighty-one
foreign visitors from the Slavic world—teachers,
politicians, professors, priests, and even a few bish-
ops. But the discussions clearly demonstrated the
suspicions that many non-Russians entertained of
their somewhat overbearing big brother. No Poles
attended, nor did any Ukrainians from the Russian
Empire. Even to the friendly Serbs the Russian de-
mands for hegemony seemed excessive.
Panslav agitation was growing at the turn of
the decade, partly due to the bellicose Opinion on the
Eastern Question (1869) by General Rostislav An-
dreyevich Fadeev (1826–1884). In that same year
appeared a more interesting Panslav product, Rus-
sia and Europe, by Nikolai Yakovlevich Danilevsky
(1822–1885). It charted the maturation and decay
of civilizations and foresaw Russia’s Panslav Em-
pire triumphing over the declining West. The aims
of the Slavic Benevolent Committee seemed closest
to fulfillment during the victorious climax to the
Russo-Turkish War of 1877–1878, when Con-
stantinople appeared within the grasp of Russian
arms. Yet, despite the imperial patronage that the
Committee had enjoyed for over a decade, the gov-
ernment drew back from the seizure of Constan-
tinople, and then was forced by the European
powers at the Congress of Berlin (1878) to mini-
mize Russian gains. Aksakov’s subsequent tirade
about lost Russian honor resulted in the permanent
adjournment of the Committee. Panslav perspec-
tives lingered, but the movement declined into po-
litical insignificance during the course of the 1880s.
See also: NATIONALISM IN TSARIST EMPIRE; OFFICIAL NA-
TIONALITY; SLAVOPHILES
PANSLAVISM
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ENCYCLOPEDIA OF RUSSIAN HISTORY