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Archbishop Afanasii of Kholmogory and His Capital Connections russian history 44 (2017) 314-329 brill.com/ruhi Networking in Muscovy: Archbishop Afanasii of Kholmogory and his Capital Connections A.M. Kleimola University of Nebraska-Lincoln [email protected] Abstract Afanasii, the Siberian monk who became the first archbishop of Kholmogory and Vaga, displayed remarkable skill in developing and maintaining a network of con- tacts in Moscow, building upon the traditional practice of distribution of podnosy by church hierarchs. The Arkhangel’sk market gave him access to a wide variety of luxury goods which he brought to the capital as gifts not only for those at the top of the reli- gious and secular hierarchy but for many of lesser status whose positions made them “ door-keepers.” He maintained these contacts for over two decades while managing to remain on good terms with both the Miloslavskii and Naryshkin factions during Peter’s minority. Peter’s visits to the North during the 1690s intensified the working relation- ship between tsar and archbishop, while their shared interests drew Afanasii more deeply into royal projects. Afanasii, like his Siberian compatriot Semen Ul’ianovich Remezov, exemplified in his strengths and weaknesses the characteristics of “Peter’s people” outside of court circles and away from the center. Keywords Afanasii of Kholmogory (1682–1702) – Arkhangel’sk fair – Peter the Great – Russian North * The author is indebted for assistance to the Center for Russian, East European, and Eurasian Studies, University of Illinois at Urbana-Champaign, to the Slavic Reference Service and Interlibrary Loan Service, University of Illinois Libraries, to the Interlibrary Loan Service, University of Nebraska Libraries, and to Professors Daniel Waugh, Gail Lenhoff, Daniel Kaiser, Diana Greene, Carolyn Pouncy, and Janet Martin. © koninklijke brill nv, leiden, 2017 | doi 10.1163/18763316-04402012Downloaded from Brill.com09/26/2021 04:14:42AM via free access <UN> Networking in Muscovy 315 Afanasii, first archbishop (1682–1702) of Kholmogory and Vaga, was a multi- talented churchman who in many ways exemplified the “new Petrine man.” He was an excellent administrator, a leader in combatting the Old Believer heresy in the Russian North, a preacher determined to protect his Orthodox flock from foreign contamination, an author and educator, a linguist. At the same time, he was clearly a proponent of cordial relationships with foreign- ers, receptive to exchange of ideas in areas apart from religion, interested in art, architecture, construction techniques, even furniture, and fascinated with clocks and optics.1 Not surprisingly, Afanasii became “Peter’s man in the North,” offering advice and taking on various commissions, even helping to supervise the construction of the tsar’s Novodvinsk fortress. But his rapid rise to promi- nence within the central church hierarchy well antedated Peter’s taking the helm in person, and his status among both hierarchs and courtiers reflected not only his wide array of abilities but, most strikingly, his skill in negotiating the rapidly shifting ground of the capital’s social and political landscape of the 1680s–1690s, where he was able to build a network that encompassed repre- sentatives of sharply contrasting factions. While the future archbishop’s talents were evident in his native Siberia, his rapid rise in the church hierarchy dates from his eventual transfer to Moscow. Afanasii Liubimov was born in Tiumen’ in 1641. His father was probably a sol- dier, while his mother, who influenced his early education, entered the local Alekseevskii convent after being widowed. Afanasii took monastic vows in 1666 and during his first year wrote a commentary on the Psalter. He soon joined the household of the Tobol’sk bishop Kornilii, serving in his administrative offices 1 On the diverse activities of the archbishop, see V.N. Bulatov, Muzh slova i razuma: Afanasii—pervyi arkhiepiskop Kholmogorskiii i Vazhskii (Arkhangel’sk: Pomorskii gosu- darstvennyi universitet imeni M.V. Lomonosova, 2002); V. Veriuzhskii, Afanasii, Arkhiepis- kop Kholmogorskii (St. Petersburg: Tipografiia I.V. Leont’ev, 1908); Georg B. Michels, “The Monastic Reforms of Archbishop Afanasii of Kholmogory (1682–1702),” in Die Geschichte Russlands im 16. und 17. Jahrhundert aus der Perspektive seiner Regionen [=Forschungen zur osteuropäischen Geschichte, Bd. 63], ed. Andreas Kappeler (Wiesbaden: Otto Harrassow- itz Verlag, 2004), 2 20–35, and “R escuing the Orthodox: The Church Policies of Archbisop Afanasii of Kholmogory, 1682–1702,” in Of Religion and Empire: Missions, Conversion, and Tolerance in Tsarist Russia, ed. Robert P. Geraci, Michael Khodarkovsky (Ithaca, NY: Cornell University Press, 2001), 19–37; T.V. Panich, Literaturnoe tvorchestvo Afanasiia Kholmogorskogo ( Novosibirsk: Sibirskii khronograf, 1996). In 1693 Arkhangel’sk had twenty-nine “foreign com- pounds” (nemetskie dvory), with most households employing Russian servants; there were two Protestant churches, Reformed and Lutheran, whose music evidently attracted Russian listeners. Afanasii saw both situations as dangers to Orthodoxy; Bulatov, Muzh slova, 131, 135. russian history 44 (2017) 314-329 Downloaded from Brill.com09/26/2021 04:14:42AM via free access <UN> 316 Kleimola and sacristy. Ten years later he became abbot of the Dalmatov Monastery in the southern Perm’ region.2 Afanasii came to the attention of the tsar and pa- triarch in 1679 when he arrived in Moscow to seek alms on behalf of his monas- tery. The tsar responded generously to his petition,3 but the abbot stayed in the capital, first at the Zlatoust Monastery and then on the patriarch’s staff, serving as hieromonk of the patriarch’s chambers from October 1680 until March 1682, and as Patriarch Ioakim’s household priest at the church of the Twelve Apos- tles. In 1681 he took advantage of the Greek instruction offered at the Printing Office (Pechatnyi dvor) and was entrusted with supervision and control over editing works of the Church Fathers translated from Greek into Slavic.4 His duties made him familiar with patriarchal routine and with the church ritual order then in use in Moscow, above all in the Kremlin churches, and offered him an introduction to some members of the secular elite.5 On 9 March 1682 Afanasii was chosen as the first archbishop for the newly established eparchy in the Russian North. His selection rested on multiple fac- tors: he shared the patriarch’s Greek sympathies and interest in book culture, had well-developed administrative skills, and was prepared to combat the Old Believers. Upon his arrival in Kholmogory, Afanasii was determined as far as possible to recreate the high level of Moscow church life, building and adorn- ing churches, providing books, raising performance standards for church mu- sic and services. With the Kremlin Dormition cathedral as his ideal, he built a new masonry Transfiguration church, for which he ordered royal doors and two pairs of adjacent columns carved by the very best Moscow artisans, an exact copy of the miracle-working icon of the Vladimir Mother of God made by the artists of the royal workshops, a tabernacle in the form of a dove exactly like that in the Dormition cathedral, and a copy of the Chudov Gospel. Church ser- vices followed the Moscow format, honoring Moscow saints and holidays and including frequent requiems for tsars and patriarchs.6 The cathedral complex 2 Veriuzhskii, Afanasii, 8, 11, 14–15. 3 Veriuzhskii, Afanasii, 22. The Dalmatov Monastery received twelve books, two cassocks, four sticharions, four vestment cuffs, two epitrachelions, two vestment belts, two orarions, a bell weighing twenty puds (over 700 pounds) and another one-pud bell, liturgical vessels, cen- sers, and three vedra (9.75 gallons) of red (tserkovnyi) wine. 4 Veriuzhskii, Afanasii, 21–22, 25, 27–28; T.M. Kol’tsova, Iskusstvo Kholmogor XVI-XVIII vekov (Moscow: Severnyi palomnik, 2009), 19. 5 Aleksandr Golubtsov, Chinovniki Kholmogorskago Preobrazhenskago sobora (Moscow: Imp. Ob-vo istorii i drevnostei rossiiskikh pri Moskovskom universitete, 1903), XI. 6 Chinovniki, XIV–XV, XVIII, XXIV; A.A. Titov, Letopis’ Dvinskaia (Moscow: Izd. P.A. Fokina, 1889), 43; Veriuzhskii, Afanasii, 31. russianDownloaded history from 44 Brill.com09/26/2021 (2017) 314-329 04:14:42AM via free access <UN> Networking in Muscovy 317 expanded to fit the status of the “first metropolitan of the North,” including a masonry bell tower, archbishop’s chambers, sacristy, and gate church.7 Throughout his tenure as archbishop Afanasii maintained close personal contact with Moscow church and court circles. In addition to maintaining a substantial correspondence, he paid lengthy visits to the capital on four occa- sions (February 1684–February 1685, December 1688–February 1690, December 1692–July 1693, and January 1697–March 1698). During the minority of the co-tsars Ivan and Peter, and Sophia’s regency, Afanasii evidently managed to remain on cordial terms with all parties despite the political twists and turns of the Miloslavskii-Naryshkin rivalry. When Peter’s interests shifted to the North in the 1690s, Afanasii spent considerable time with the tsar and his entourage. And the archbishop made good use of these opportunities to build a network of contacts within the emerging new court society of the late seventeenth century.8 Afanasii first returned to Moscow in response to a request from the pa- triarch. On 2 February 1684 he received orders to come “with his sacristy, churchmen and household and everything they need” (s riznitseiu, tserkovniki i s domovymi liud’mi i s polnymi obikhody) to participate in formulating the Church’s response to a petition from Kirill Polievktovich Naryshkin. The father of Tsaritsa Nataliia had become a monk to save himself during the strel’tsy up- rising in May 1682. Tonsured at the Kremlin Chudov Monastery as Kiprian, he subsequently lived at the Kirillov, Spaso-Iaroslavskii and Trinity-Sergius Mon- asteries, but was requesting permission to leave monastic life and return to his secular marriage.9 7 Chinovniki, XVI–XIX. On Afanasii’s construction activities, see M.I.
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