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The article explores the historical connections between the Czech Republic and Croatia, focusing on their shared Slavic roots and the significant contributions of Czech immigrants to Croatian economic, cultural, and artistic life. It delves into various aspects of this relationship, including the establishment of music schools, the development of tourism, and the formation of cultural associations.

The article introduces a newly identified South Slavic version of Simeon of Thessalonica's treatise "Ἑρμηνεία περὶ τοῦ θείου ναοῦ," based on two 16th-century Serbian manuscripts, RGADA 88 and Bogišich 52. Topics include the origin and context of the manuscripts, the translation's attribution to Konstantin Kostenečki, and the connection to Stefan Lazarević's court.

The article details the collaborative efforts between Bulgarian and Austrian scholars on the study of the Zograf 105 manuscript and its fragment, aiming to create an online corpus of historical Bulgarian texts. Topics include the project's goals and participants, the digitization and annotation process, and the manuscript's historical and linguistic significance.

Many generations of philosophers and scientists are trying to understand the nature of Russian civilization and predict its future. N. Y. Danilevsky represents Russian philosophy of the XIX century, and S. Huntington-American political science of the late XX – early XXI centuries. Each of them thinks differently about the civilizational future of Russia. And yet a dispute between them, even if it is symbolic, is quite possible. The author suggests as a method its reconstruction taking into account modern realities. Both thinkers have different understandings of Russian civilization. Danilevsky thinks of it as a family of Slavic peoples, freely United on the basis of a single cultural-historical type, which is associated with the ideas of all- slavism and Orthodoxy. And Huntington sees it as a potential center of the Orthodox world, currently torn by religious contradictions and preserving the remnants of Eastern despotism (centralization of power, bureaucratization, etc.). For Danilevsky, relations between Europe and Russia are dramatic, sometimes not in favor of the latter, which is often assigned a service and auxiliary role in this contradictory Alliance. He is opposed to transplanting alien European forms and institutions into Russian soil. In his opinion, this inevitably leads to distortion of the national life and destruction of Russian culture. On the contrary, Huntington considers Russia a «torn» civilization, unable to find stability in development and unite the Slavic countries without the help of the West. To do this, it needs to make minor concessions and moderate its geopolitical ambitions. What conclusions does the author come to when comparing the views of two completely different thinkers? First, each of them was able to Express only certain features of Russian civilization that do not affect its essential specifics. From his point of view, there are no sufficient grounds to consider Russia exclusively as a Slavic or Orthodox civilization. This is special in it, not universal. All-common is the all-humanity as the idea of gathering peoples on the basis of sophism and transculturality.

The article is devoted to the analysis of phonetic processes in the area of vocalism in the names of the Christian population of Podlasie. The analysis showed that the absorption and functioning of Christian names in the colloquial language and dialects of Podlasie in the 16th-17th centuries in the area of vocalism were determined by the conditions for the development of Slavic phonology and phonology characteristic of the languages and dialects of the region. In the inlaut of the names, heterosyllabic vowels and diphthongs were adapted. In the analyzed period, the transformations of vowels were influenced by changes in consonantism, the quality of vowels in adjacent syllables and paroxytonic accent in Polish as well as dynamic and variable accent in Belarusian. [ABSTRACT FROM AUTHOR]

The article is devoted to Polish deanthroponymic oikonyms created from the name Stanisław and its derivatives. The aim of the paper was to show the frequency of one of the most popular male names and its numerous derivative forms in place names, both the oldest ones, created by the end of the 16th century, and newer ones, created later in the 18th century, and especially in the 19th and in the first half of the 20th centuries. The name Stanisław was the basis of few (approx. 10) toponyms (patronymic with the suffix -ice, possessive with -j-, -ów, -owo) included in the oldest naming layer. Many more medieval oikonyms (about 30) have as their basis the derivatives of the name Stanisław (Stan/Stań, Staniek, Stańko, Stasz(o), Staś, Stanisz, Stachel, Stanięta, *Stanom(a), *Stanim(a), *Staniątek). These are possessive names with suffixes -ew, -ewo, -ów, -owo, -owa, -in, -ówka, patronymic names ending with -owice, -ewice, -ęta and plural names Stany, Staniątki. The 18th century bestowals refer to 9 place names from the name Stanisław and about 9 from its derivatives, while approx. 70 oikonyms with a full name in the base and approx. 20 toponyms motivated by shortened form of compound name come from the 19th and 20th centuries. Many of names are certainly related to the cult of St. Stanislaus. Among them there are also names commemorating King Stanisław August Poniatowski and founders of settlements. Over a dozen toponyms were officially introduced after 1945 to replace German or Germanized names with Polish ones. [ABSTRACT FROM AUTHOR]

In the records of the old Slavic place and field names of West Pomerania, we can observe the affricatization *r' > ř, rz etc. in the areas adjacent to the Kashubian-Slavic dialects east of the Słupia River and, rarely, along the south-eastern border of Pomerania. Affricatization of *r' did not take place in the territory of German Vorpommern, Mecklenburg or in the old Slavic dialects of Polabia. This proves the former differentiation of the Lechitic dialects into Western ones, without the accommodation *r' (and also partially without changes *t', *d' before the vowels of the front order) and the Eastern ones, characterized by affricatization *r' > ř, rz, š/ž (and *t' > ć, *d' > ?'). The lack of accommodation was caused by the tendency to maintain a stronger pronunciation of sonorants. The result was a partial hardening of the consonant system, limitation of the pre-Lechic mutation (proto-Lechitic metaphony), the preservation without metathesis of the group *tărt (karva 'cow' type), the merging of continuants *l" and *l' > oł (vołk 'wolf' type), the vocalization of old weak yers (in initial syllables) in the Polabian dialect (blåxă 'flea' type). Numerous parallels with modern Bulgarian and Macedonian dialects have been found. [ABSTRACT FROM AUTHOR]

The Osěk- and Osěč- names form a small group of place names which designate settlements near a border barrier. The individual tribal areas were usually encircled by a wide band of primeval forest. In the early Middle Ages access to a tribal area was safeguarded by a border barrier. For this purpose one chopped off branches and tree tops at a height of two meters and thus created an impenetrable obstacle. The passage way was easy to control and defend. The Proto-Slavic words *osěk' and *osěč' which refer to these constructions are derived from the Proto-Slavic verb *osěkati, meaning "to chop branches off the trees, to trim, hew trees". In this article all respective place names of the Old Sorbian language area are compiled and historically documented. In addition, the site of a tribal area or an old traffic connection is described. A multicolored map illustrates the results of the research. [ABSTRACT FROM AUTHOR]

The article discusses a file with around 450,000 geographical names that has been freely accessible on the Internet for a few months. The title of this file is Nomina Geographica Europaea. Bibliographische Sammlung zu europäischen Orts-, Flur- und Gewässernamen reachable at the following Internet address: https://adw-verwaltung.uni-goettingen.de/ortsnames/images_lightbox.php/. The text describes the file in more detail. Its origin, principles and structure are outlined and reference is made to the fact that its use is completely free and open to anyone interested. In the second part of the article, an example of the migration of Slavic tribes to the Balkans is introduced to show how the file with its large amount of data can be used: the collection of geographical names allows, thanks to the information it contains, to create mappings, the results of which are important for the question of the routes by which Slavic tribes made their way south. [ABSTRACT FROM AUTHOR]

The paper deals two spurs with hook-shaped terminals bent inside, which are related to the early medieval stronghold in Udórz in the Częstochowa Upland. They were forged from iron into quite decorative shapes, and one of these was covered with tin. It can be assumed that these artefacts are imports from behind the Carpathians and can be dated to about mid-8th - early 9th centuries. Both spurs can be classified as Type III:2 Variant B in the typology proposed by Jan Żak. The paper discusses two incidentally found spurs with hook-shaped terminals bent inside. These finds are related to the early medieval (8th - mid-13th centuries) stronghold in Udórz in the Częstochowa Upland. The first spur was forged from one iron bar. Its heel band's shape is close to an obtuse parabola. It is somewhat asymmetrical and its small terminals are bent inside. Its goad is protuberant and profiled. The heel band's arms are nearly triangular in their vertical cross-section and near the ends they are ornamented with diagonal grooves. This spur survived in a good condition, except for surface corrosion. [ABSTRACT FROM AUTHOR]

The article discusses the Cosmism which was developed through the musings of Nikolai Fedorov, a philosopher and librarian who worked at the Rumyantsev Library in Moscow, the first public museum and library in Russia. It states that cosmism is an odd visionary attempt to solve problems relating to humankind's condition on earth, incorporating the deeply poetic Slavic feeling for unity, wholeness and applicable global solutions joined together by an array of wildly disparate views.

The need to use the civilizational approach to the analysis of the causes and outcomes of the Crimean war (campaign) 1854-1855 is revealed in this article. The author analyzes the causes of the war related to the religious factor. The Soviet historiography had not considered the religious factor to be relevant for the progressive development of the state, and therefore the provisions of the mentioned approach had not been used in the analysis of historical events. The conflict that arose between France and Russia about the Holy places, is characterized by the fact that the keys of the Bethlehem Church had been taken from the Orthodox community, which they traditionally belonged to, and had been handed over to the Catholic community by the Turkish authorities of Palestine under France’s constraint. The author points to the main cause of the war – violation of the Russian law on the protection of Orthodoxy in Turkey fixed by international treaties. It is argued that it is natural to name this war – The battle for the Manger of the Lord. That is why the main events of inter-civilizational conflict took place in the Crimea and in Sevastopol, which had not only been the military base of Russia on the Black Sea, but also the cradle of Russian Orthodoxy. Analyzing the events, the author comes to the conclusion that the outcome of the war testifies to the victory of the Orthodox state and the Russian diplomacy, because the status quo of the Holy places was maintained in accordance with the state of Affairs which had existed in the Byzantine Empire. The preservation of the integrity and sovereignty of Orthodox state is the confirmation of this victory. It is shown the ability to evaluate the results of the war is based on the positions of a civilizational approach.

The article discusses the notion of "Russian Civilization," and the ways in which it has been challenged in the last two centuries. Central to the discussion is the question of the extent to which there is a shared Slavic set of cultural beliefs, and the degree to which Russian/Slavic civilization is prepared to move from a state-centered to an individual-centered set of values. [ABSTRACT FROM AUTHOR]

Copyright of Constantine's Letters / Konštantínove Listy is the property of Institute for Research of Constantine & Methodius's Cultural Heritage and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The following text is a report upon the Congress organized by two scholars of the University of Udine, in order to present new and original contributions in studies related to 1917's Russian Revolution. The main aim of the promoters was to invite best of the Italian experts in Russian and Slavic studies to discuss together in Udine. Thanks to its geographic position and historic heritage Udine seems to be the ideal place to connect Western and Eastern European languages, history and culture. The survey gives a brief account of the organization, scientific program and communications in the two days of the Congress. [ABSTRACT FROM AUTHOR]

The article discusses the notion of “Russian Civilization,” and the ways in which it has been challenged in the last two centuries. Central to the discussion is the question of the extent to which there is a shared Slavic set of cultural beliefs, and the degree to which Russian/Slavic civilization is prepared to move from a state-centered to an individual-centered set of values. [ABSTRACT FROM PUBLISHER]

Copyright of Slavica Litteraria is the property of Masaryk University, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Slavica Litteraria is the property of Masaryk University, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Slavica Litteraria is the property of Masaryk University, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Larisa Viktorovna Prokopenko: On Some Swedish Fragments of Slavonic Manuscripts of the Prologue The article deals with fragments of the Prologue manuscripts from Russian monasteries and churches which are preserved in Swedish archives. Especially two of the fragments are considered in detail. The palaeographic and linguistic analysis, as well as the reconstruction of the text of the first fragment (National Library of Sweden A 787a 27), prove that it derives from one of the most ancient manuscripts of the Prologue (early thirteenth century) that includes the lives of saints, and the so-called didactic articles. It most likely originates in Novgorod. The second fragment (National Library of Sweden A 787a 8) dating from the first half of the fourteenth century shows a lot of features suggesting that the scribe was a native speaker of the Pskov dialect. Moreover, this fragment turns out to be very close textually to another earlier Pskov codex of the Prologue (Russian State Archives of Ancient Documents, Typ. 156) dating from the second half of the thirteenth century. [ABSTRACT FROM PUBLISHER]

The appeal to the Russian historical, imperial or Soviet legacy, as a significant residual factor, plays and has played an important role in the emergence of the Russian political-military elites' strategic culture, either during Soviet times or in the post-communist period. Within this context, the historical analysis would allow us to identify the potential directions, means and methods (military, political, economic, cultural ) employed by the Russian Federation in its goal to multiply and expand its presence in Eastern and Central Europe. The Economic weakness, the social discrepancies, and the accelerated demographic decline of the current Russian state are masked by an appeal to the historical legacy and to the need to recover the political legacy of the past through promoting the concepts of Slavophilism and, especially, Eurasianism. Russian military and non-military reactions to the potential European accession of ex-Soviet states, seen as part of its sphere of influence, as well as its strategy to re-conquer the Eastern and Central European area are already creating deep effects on the European security system, as well as on the political, economic, cultural and social foundations of the European Union, being the greatest security challenge to Western democracy. [ABSTRACT FROM AUTHOR]

The article focuses on the working of Ukrainian Greco-Catholic Church (UGCC) for Eastern Churches. It mentions that sobor is the traditional Slavic word for council and states that ecumenical council is rendered as 'vselens'kyi sobor' in modern Ukrainian. It also mentions the working of synod of bishops of the UGCC.

Slavic *tъrgъ, Old Church Slavonic trъgъ, preserved in the modern Slavic languages as well, has had an impressive distribution in both vocabulary and place‑names, to note just Bulg. Tărgovište (also an important archaeological site), Rom. Târgoviște, also spelled Tîrgoviște (the political centre of Wallachia for some time, approx. 80 kms north-west from Bucharest) and as far as Finnish Turku (gen. Turun). See below the discussion regarding the Polish place-name Toruń. The origin has been debated, but it cannot be analysed independently from ancient Illyrian town of Tergitio, later Tergeste, the precursors of modern Slovene Trst, Italian Trieste. The ultimate origin has been looked for even in remote areas like Sumer, e.g. Václav Machek, who quotes Assyro-Babylonian tamgaru ‘trader’, in fact following a suggestion of the orientalist Bedřich Hrozný, the decipherer of Hittite (he published the study in August 1915). The author assumes that the origin of the word must be accepted as ‘Balkanic’ or, in a perhaps better phrasing, as a common Illyrian and Thracian ‘technical term’ referring to trade and commerce. Its spread from south to north is entirely normal, following the spread of economic relations from the Roman, then the Byzantine world northwards at a date difficult to determine, but definitely prior to the Slavic expansion, i.e. before the 6th century C.E. It is unlikely that we have to do here an Oriental term. If indeed that were so, the term should have spread first to Classical Greek, then should have migrated northwards at an earlier date. It is rather likely that we have here a ‘Mediterranean’, perhaps even a Pre-Indo-European term, in Machek’s terminology, ‘praevropský původ’ (of Old European origin). [ABSTRACT FROM AUTHOR]

A table of contents for the issue is presented.

The article presents a report on a conference of young scholars of Slavic Studies, held at the Ludwig Maximilian University of Munich, Germany, from September 12-14, 2013. Topics of discussion included the Taraškevica and Narkamaŭka variants of the Belorussian language, sexism in language in Croatia, and corporate marketing on Russian business websites.

In this article, for the first time in philosophical-historical literature, the author investigates some fundamental questions related to the creation of Slavic Orthodox Civilization during the Middle Ages and the very important role played by Bulgaria in this process. [ABSTRACT FROM AUTHOR]

The article reports on a conference on Slavic civilization, held in Prague, Czech Republic, from March 14-16, 2013. Topics of discussion included the history of Panslavism, the history of geographical perceptions of Eastern Europe, and the relationship—or lack thereof—of Slavic languages and nationalism.

The article analyzes the range of the consequences of the visit of Katerina II of the New Russia and Crimea in 1787 for the further development of these territories that Russia consists of and within the framework of the orthodox and the Slavic civilization. [ABSTRACT FROM AUTHOR]

The present paper is an attempt to scrutinize the relevance of Dostoevsky to the modern world. There are many striking similarities between the nineteenth century fictional world of Dostoevsky and the modern world. It will be very significant to note that Dostoevsky was very much ahead of his contemporaries in his analysis of the nineteenth century Russian society. The nineteenth century Russia was in a rather complicated condition. It saw the appearance of ideological currents in the form Slovophiles and Westernism. The Slovophiles wanted to transform the country by implementing reforms, the Westernisers dreamed of a revolution similar to one in France. On ideological plane Westernism advocated individualism and materialism, whereas Slavophilism stood for the social spirit and brotherhood for the harmonious growth of the individual and society. [ABSTRACT FROM AUTHOR]

Copyright of Stratum Plus Journal is the property of P.P. Stratum plus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author reveals the rich history of the cultural connections between the Bulgarian and Russian peoples. It was well emphasized that due to the closeness of Bulgaria to the Byzantine Empire, the earlier conversion of the Bulgarian and the support which tsar Boris I ensured to the students of Cyril and Methodius Bulgaria became the first significant center of the Slavic literature and culture as early as IX-X c. That circumstance allowed the rulers of Russia to search and receive active backing from Bulgaria for the developing of the Russian Christian civilization. The process repeated at the end of the XIV c. when as a result of the Ottoman conquest a number of large representatives of the Tarnovo literary school immigrated and developed large activity in Russia (especially the bishops Kipriyan and Gregory Tsamblak). The process was reversed in XV c. Then the Russian people returned the spiritual achievements of the already enslaved Bulgarians. Between XVI and XIX c. from Russia to Bulgaria were sent ecclesiastical books, icons, financial help for churches and monasteries, young Bulgarian graduated from Russian universities. Thus, the cultural and spiritual cooperation between Bulgaria and Russia created an immensely opulent positive layer in the history of the Slavic culture. While the duty of the Slavic science was the attainments to be interpreted, displayed and continued to the benefit of both nations. [ABSTRACT FROM AUTHOR]

The article discusses cultural identity in the context of literary criticism of works from Central Europe and in the realm of Slavonic Studies as an academic subject. The author maintains that employing the concept of Central Europe does not add interpretive value to the exploration of that area's literary works. In a similar vein, the claim is advanced that the notion of cultural identity makes no contribution to specific subject knowledge. Accordingly, the author suggests that such approaches do not promote the legitimacy of literary criticism as an independent academic study.

This article is a bibliography for the quarterly journal, "Slavia Orientalis," for the year 2009. Its breakdown is alphabetical-divisional and it is divided into three distinct sections: 1) Articles; 2) Remembrances/Memoirs and From History; 3) Information, Reviews, and Reports.

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Copyright of Archeologické Rozhledy is the property of Academy of Sciences of the Czech Republic, Institute of Archaeology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archeologické Rozhledy is the property of Academy of Sciences of the Czech Republic, Institute of Archaeology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Although the name of the folklorist Peter Kireevskii is well known to historians of nineteenth-century Russia, comparatively little has been written about his place within the Slavophile circle. Some scholars have treated him as the 'first' Slavophile. Others have questioned whether his views were in any sense really Slavophile at all. This article argues that Peter Kireevskii's life-long interest in Russian folklore was rooted both in his understanding of the Russian countryside and his exposure to the influence of a Russian Romantic tradition that viewed the narod as the authentic representative of national identity. It suggests that Kireevskii was from his youth convinced that Russia possessed a culture and history that was equal in value to any country in the West, but that it was only in the late 1830s that he stressed the role played by Orthodoxy in shaping Russia's development. Although his mature views brought him closer to the Slavophile 'mainstream', there were always some elements that set him apart, perhaps reflecting the fact that Slavophilism was a more eclectic and diverse phenomenon than sometimes realized. [ABSTRACT FROM AUTHOR]

This article focuses upon the presentations and papers on Slavic folklore made at the XIV Congress of Slavists in Ohrid (the Republic of Macedonia). The author notes the growing research and prominence which folklore currently enjoys, and that the XIV Congress of Slavists in Ohrid had eight well-attended sessions devoted to the subject (with almost 40 presentations of papers). He also notes the large international participation; however, he laments that Polish activity in the arena is declining.

Examines the philosophy of Slavophilism in relation to Russian history and tradition. Relevance of Russian novelist Lev Tolstoy's social teachings to Slavophile thinking; Views on the Slavophile theory of the state and state power; Attitudes of Russian religious thinkers toward Slavophilism.

Explores the behavior of pagan Ol'ga and her revenge on the Derevlians in Germanic Europe. Impact of Ol'ga's intelligence and verbal dexterity on her society; Perception of early Slavs on women as warriors and the intellectual capacity of women; Depiction of Ol'ga in the book "Povest' vremennykh let."

This paper provides an analysis of texts containing the noun the Balkans and the adjective Balkan in a small corpus of approximately 80 journalistic texts from different south Slavic regions currently available online. The texts were published over the last 10 years. The term the Balkans and its derivations currently play a significant role in constructing both self-images and heteroimages in the south Slavic regions. The aim of the analysis is to ask whether there are differences in attitudes towards a ‘Balkan identity‘ among the south Slavs and to highlight the cultural and historical bac'kground of the images of the Balkans. [ABSTRACT FROM AUTHOR]

During the thirty years or so before the 1917 Revolution, many British academics and writers began to take a greater interest in Russia. One of the most avid supporters of improved Anglo-Russian relations during this period was W. J. Birkbeck, a devout High Churchman who devoted his life to increasing his fellow-countrymen's knowledge and understanding of Russia and the Russian Church. Birkbeck was a frequent visitor to the country, building up a wide range of contacts both at Court and among senior figures in ecclesiastical hierarchy. He was also on close terms with many senior figures in the Anglican Church and used his position to campaign for closer relations between the English and Russian churches. Birkbeck's understanding of Russian history bore a striking resemblance to the one developed during the 1840s and 1850s by members of the Moscow Slavophile circle, such as Aleksei Khomiakov, and he was convinced that Orthodoxy had intimately shaped the character of Russian society down the centuries. His 'Slavophile' reading of Russian history meant, though, that Birkbeck was not well-placed to understand many of the changes taking place in Russia on the eve of the 1917 Revolution, while also encouraging him to look with scepticism on the 'Constitutional Experiment' set in motion by the October Manifesto. [ABSTRACT FROM AUTHOR]

The article presents the author's views on Slavophilism. According to the author, Slavophilism, in the sense of an offended national sentiment, has existed in Soviet Union for a long time. The positive heroes of pre-Slavophilism were for the most part touched up, idealized Skotinins. Their relations with their feudal wards were a straightforward idyllic affair. Central to Slavophile criticism was the assertion that "we have no literature." But that view did not originate with the Slavophile critics. Slavophilism was a struggle against this political idolatry, a struggle for the secularization of authority, and therein lay its positive role in the history of Soviet thought. In its struggle against despotism, given the absence of any strong political opposition, Slavophilism counterposed to that despotism a utopia that amounted essentially to a glorification of the simple people, a hypertrophied, distorted democratism, a cult of social idolatry.