The Crimean War by Orlando Figes Page B

Orthodox religion and Russia’s interests – which in his view were practically synonymous – than on the Concert of Europe or the international principles of the Holy Alliance. Thus, while he shared the reactionary ideology of the Habsburgs and supported their empire, this did not prevent him from encouraging the nationalist sympathies of the Serbs, Romanians and Ukrainians within the Austrian Empire, because they were Orthodox. His attitude towards the Catholic Slavs under Habsburg rule (Czechs, Slovenes, Slovaks, Croats and Poles) was less encouraging.
    As for the Slavs within the Ottoman Empire, Nicholas’s initial reluctance to support their liberation gradually weakened, as he became convinced that the collapse of European Turkey was unavoidable and imminent and that the promotion of Russia’s interests involved building up alliances with the Slav nations in readiness for its eventual partition. The shift in the Tsar’s thinking was a change of strategy rather than a fundamental alteration of his ideology: if Russia did not intervene in the Balkans, the Western powers would do so, as they had in Greece, to turn the Christian nations against Russia and into Western-oriented states. But there is also evidence that in the course of the 1840s Nicholas began to feel a certain sympathy for the religious and nationalist sentiments of the Slavophiles and the pan-Slavs, whose mystical ideas of Holy Russia as an empire of the Orthodox increasingly appealed to his own understanding of his international mission as a Tsar:

    Moscow, and the city of Peter, and the city of Constantine –
These are the sacred capitals of Russian tsardom …
But where is its end? and where are its borders
To the North, to the East, to the South and toward sunset?
They will be revealed by the fates of future times …
Seven internal seas and seven great rivers!
From the Nile to the Neva, from Elbe to China –
From the Volga to the Euphrates, from the Ganges to the Danube …
This is Russian tsardom … and it will not disappear with the ages.
The Holy Spirit foresaw and Daniel foretold this.
    (Fedor Tiutchev, ‘Russian Geography’, 1849) 34
     

    The leading pan-Slav ideologist was Mikhail Pogodin, a professor of Moscow University and founding editor of the influential journal Moskvitianin (Muscovite). Pogodin had an entry to the court and high official circles through the Minister of Education, Sergei Uvarov, who protected him from the police and brought many of his ministerial colleagues round to Pogodin’s idea that Russia should support the liberation of the Slavs on religious grounds. At the court Pogodin had an active supporter in Countess Antonina Bludova, the daughter of a highly placed imperial statesman. He also had a sympathetic ear in the Grand Duke Alexander, the heir to the throne. In 1838 Pogodin laid out his ideas in a memorandum to the Tsar. Arguing that history advanced by means of a succession of chosen people, he maintained that the future belonged to the Slavs, if Russia took upon itself its providential mission to create a Slavic empire and lead it to its destiny. In 1842 he wrote to him again:

    Here is our purpose – Russian, Slavic, European, Christian! As Russians, we must capture Constantinople for our own security. As Slavs we must liberate millions of our older kinsmen, brothers in faith, educators and benefactors. As Europeans we must drive out the Turks. As Orthodox Christians, we must protect the Eastern Church and return to St Sophia its ecumenical cross. 35
     

    Nicholas remained opposed to these ideas officially. His Foreign Minister, Karl Nesselrode, was adamant that giving any signs of encouragement to the Balkan Slavs would alienate the Austrians, Russia’s oldest ally, and ruin the entente with the Western powers, leaving Russia isolated in the world. But judging from the notes that the Tsar made in the margins of Pogodin’s writings, it appears that privately, at least, he sympathized with his