I returned to the
corridor with the photographs.
Father Dmitry’s year was the first
pictureontheleft,becausetheywere
the first students to enter the
seminary after it reopened. All the
other years had formal portraits of
the students and teachers gathered
together. This one had eighteen
separate pictures, which had clearly
been gathered after the students had
already left. Some of them were
identified by name but most were
not, and I could not find Father
Dmitryamongthem.
Later accounts relate how he
alwayslovedtalkinganddebating,a
trait he learned from the father and
grandfather that had introduced him
toChristianity.Theyhadtaughthim
that religion is a living thing,
something to be discussed and
celebrated.Hisfatherhadtaughthim
phrasesfromtheBible,andtheyhad
explored them, asking what they
meant. He must have been a
rambunctious presence in class, and
that alone was enough to make him
stand out. In 1940s Russia, people
who wanted to survive did not talk
openly to strangers. Even relatives
neededtobetreatedwithcaution.
Soviet children were raised on
the story of Pavlik Morozov, a
young boy whose body was found
on the edge of his village in the
Urals in 1932. According to the
story pieced together (some say,
invented) by the police, Pavlik had
informed the authorities that his
father, a poor peasant, was forging
documents allowing kulaks to pass
themselves off as ordinary citizens.
On the basis of the evidence, his
father was exiled. Pavlik was then
murdered. Four of his family
members – his grandparents, a
godfather and a cousin – were
executed for the crime, which was
said to have been a bloody act of
revenge.
Thestory,whichislikelytohave
been fabricated but which was
passedoffastrue,wasturnedintoan
opera,songs,playsandbiographies.
School groups visited Morozov’s
grave,andchildrenwereencouraged
to believe that snitching on your
own father was valuable if your
fatherwasworkingagainstthestate.
Martyrdom
in
the
service
of
communism was the highest ideal.
Storiessuchasthisoneestablisheda
generation gap between new, young
Sovietpeopleandtheoldpatriarchal
villagesoftheirparents.
As the historian Orlando Figes
put it: ‘for anyone below the age of
thirty,whohadonlyeverknownthe
Soviet world, or had inherited no
other values from his family, it was
almostimpossibletostepoutsidethe
propaganda system and question its
politicalprinciples’.
Father Dmitry, however, had
inherited other values from his
family,andthatmadehimnoPavlik
Morozov. He did not inform on his
own father, although his father
attended secret religious ceremonies,
noronhisgrandfather.
By the end of the 1940s, the
gulag camps all across the Soviet
Union contained more than 2.5
millionpeople–amillionmorethan
in 1945 – and a similar number of
people were in internal exile. From
thesecondhalfof1948onwards,the
police began rearresting former
politicalprisonersbythealphabet.
‘I have long noticed your anti-
Soviet spirit. You have read one or
two sermons, and you’re already
conceited. You want to reshape
everything,’ said the professor who
taught the students how to preach.
Dmitry, when asked his opinion of
the Bolshevik killing of the tsar and
his family, replied that it was brutal,
and that he pitied the children. That
was an unwise thing to say, and by
now the authorities had their eye on
him. He had always loved writing.
Inspired by the Psalms, he used
poems as a way of exploring the
same issues he liked to debate: his
country,history,God.
One older fellow student asked
to read his poems. Dmitry, a village
boyanduntrainedinthewaysofthe
security services, assented. The
studenthandedthepoemstotheKG
B.
Prosecutors seized on a poem of
his that described Stalin as an
‘executioner’
and
the
‘first
destroyer’. Father Dmitry’s brother
Vladimir gave me a package of
poems in Berezina, but I could not
find this one among them.
Michelle Betham
Peter Handke
Cynthia Eden
Patrick Horne
Steven R. Burke
Nicola May
Shana Galen
Andrew Lane
Peggy Dulle
Elin Hilderbrand