Cambridge Histories Online © Cambridge University Press, 2008
Peter the Great and the Northern War
Riurikovich, as he and his ancestors had also done in the cases of Smolensk
and Polotsk. The authors also fit their claims into the then usual definitions
of a just war. Samuel Pufendorf, who came to be Peter’s favourite European
historian and political thinker, alleged two sorts of just war, defence against
an attempt against one’s life and property (defensive war) and an attempt to
recover things lost unjustly in previous conflicts (offensive war) [Pufendorf, De
Officio hominis et civis, 1682, bk. II, chapter 16.2]. They also followed Pufendorf
in pointing to Charles XII’s attempt to stir up rebellion in Russia, something
both Pufendorf and Grotius had condemned as inflicting more harm on the
enemy than humanity in warfare allowed [Pufendorf, De Officio, II, 16.12]. The
Russians did not, however, follow Pufendorf in all respects. Pufendorf believed
in the interests of states, and that these interests were the main motives of
their policies, as he described in his history of Europe (translated into Russian
in 1710). Peter and Shafirov also got from Pufendorf their idea of Sweden’s
main motive in the war, to keep Russia ignorant and weak, to prevent it from
learning the arts of war of the West. They do not allege any such state interests
for Russia, however, perhaps only because the need for a port coincided so
neatly with the recovery of unjustly taken territories. It is also the case that
European monarchs still preferred to downplay or just plain conceal their
own state interests while emphasising those of their opponents. Shafirov’s
tract followed this example.
In the 1717 tract and elsewhere Peter and his spokesmen also deviated from
another norm of earlier Russian justifications for war, the defence of Ortho-
doxy. In all the wars with Poland and Sweden, but especially in 1653–4, the
tsars had made much of this issue, and in 1700 Peter had a good case. The
Swedish government did harass and persecute Orthodox peasants, Finnish
and Russian alike, after 1619. Stefan Iavorskii, the curator of the patriarchal
throne after 1701, did mention this issue in some of his early sermons, but it
soon disappeared from Russian official and unofficial pronouncements as well
as from the themes of celebrations and other types of propaganda. In a differ-
ent way, however, Peter retained a religious understanding of his war along
with the secular rationale, for he clearly believed that God was on his side. He
celebrated his triumphs with liturgy as well as fireworks. In 1724 he decided to
correct the liturgy composed by Feofilakt Lopatinskii to celebrate Poltava. He
objected to the monk’s phrase that Russia had fought for the cross of Christ.
The Swedes, he wrote, honour the cross just as we do, ‘Sweden was proud, and
the war was not about faith, but about measure.’
3
Charles XII, in other words,
3 P. Pekarskii, Nauka i literatura v Rossii pri Petre Velikom, 2 vols. ( St Petersburg, 1862), vol.
II, p. 201.
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