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Book Review: Secret Lives of the Tsars by Michael Farquhar

As the recent July 4 holiday reminded, America isn’t fond of royalty — unless they’re showing up in the celebrity gossip. In fact, the Declaration of Independence lays out a laundry list of what King George III did to establish an “absolute tyranny” in the colonies. But he never went so far as to kick his eldest son’s pregnant wife in the stomach and, when the son objects, striking him with an iron-tipped staff and killing him. What royal would do that? A man appropriately called Ivan the Terrible, Russia’s first tsar.

Such an incident would seem to make Russia’s history fertile ground for tales of the seamier side of royal life, especially for an author who’s previously written on history’s royal peccadilloes. But this bit of history is in the introduction to Michael Farquhar’s Secret Lives of the Tsars: Three Centuries of Autocracy, Debauchery, Betrayal, Murder, and Madness from Romanov Russia. As the title conveys, he finds more than a instances of royal misbehavior and villainy. But there’s also a subtle but significant hint in the title indicating there’s more here than just the sordid.

tsarsFarquhar’s book looks at the Romanov tsars so its focus actually begins some 30 years after Ivan the Terrible died. But the Romanovs also seemed to have few qualms about killing or imprisoning family members, although those occasions tended to actually involve some forethought.

Michael Romanov became tsar in 1613, starting a three century dynasty. Attempting to hold true to the promises of its title, the core of Secret Lives of the Tsars begins in 1862 with the joint rule of Ivan V and his half-brother Peter, crowned when they were 15 and 10, respectively. Ivan was mentally and physically disabled so his older sister actually ran the country. Peter forced her out seven years later and became sole ruler upon his half-brother’s death at age 29.

For Westerners, Peter is probably the first recognizable tsar after Ivan the Terrible. Peter became “the Great” because his sweeping reforms and military adventures turned Russia into a true empire. But Farquhar points out, those accomplishments also came with bizarre and at times vicious behavior. For example, when his companions at an anatomical dissection became squeamish, he made each go up and take a bite out of the body. Following an abortive revolt in 1698, Peter spent weeks personally interrogating and torturing rebels outside his country estate. Even those examples are indicative he did not see it necessary for the tsar to voluntarily constrain his powers.

There are times the book’s effort to spotlight some of the tawdry behavior of the Romanovs stretches a bit. In introducing his chapter on Catherine the Great, Farquhar observes that “her legendary love life remains her most enduring legacy.” Granted, Catherine had a variety of lovers throughout her reign and Farquhar freely informs the reader about them. But to suggest this is the imprint of her rule gives short shrift to what this Prussian-born woman accomplished. After wedding the future tsar at age 16, she used political savvy to unseat her husband six years later, barely six months after he assumed the throne (with debate still existing over whether she was complicit in his death.) Her 34 years as Empress would be considered a Russian golden age and a Russian Enlightenment. Like Peter the Great, she wanted to modernize Russia and acted to expand its territory. She was conversant with and opened the country to more Western ideas. While Secret Lives of the Tsars discusses these aspects of her rule, it seems undercut by the introductory reference to her sexuality and casting much of the discussion by way of the role her lovers played in her life.

But even though Catherine introduced Western ideas, the serfs still struggled. The underlying fractures in Russian society were aggravated by the eccentric, if not bizarre, actions of her son Paul when he became emperor. Not only did he alienate the military, Farquhar reports that Paul believed the way to resolve the European conflicts was by publicly challenging his fellow monarchs to face each other in a series of duels. He lasted less than five years before members of the military assassinated him. Once Paul’s successor, Alexander I, defeated Napoleon (with the help of the Russian winter), many of the nefarious activities of the tsars came in their efforts to protect autocratic rule.

Thus, the 30-year reign of Nicholas I, Alexander’s younger brother and successor, was built upon repression. On the day of his coronation, he ended the so-called Decembrist revolt but ordering the military to fire cannons on some 3,000 protesters in a public square. One of his closest advisers was the minister of education, who Farquhar says was “charged with a simple task: to keep the people stupid.” Censorship was such that words deleted by censors could not be replaced with ellipses for fear the reader “fall into the temptation of thinking about the possible contents of the banned part.” While successive rulers would make some moves to liberalize the country in response to growing social discontent, all still adhered to the idea that ultimate rule rested in their hands, a belief that would continue until the forced abdication of Nicholas II in 1917.

Significantly, the first word in the title describing the tsars’ lives is autocracy. Many of the activities coming after it flow from the concept. Absolute rulers generally need not fear their own ongoing intrigues, repressions and personal lapses. One of the keys to understanding Russia during the Romanov era is recognizing how the autocratic power of the tsars affected their actions and society. Although often employing some of their baser acts, Secret Lives of the Tsars explores that without allowing it to suffocate the work. As such, it is a highly readable history of the Russian tsars and a fine survey for those who may be interested but don’t want or need a studious approach toward the subject.


[Alexander III’s] entire education consisted of what one courtier described as an “unshakable belief in the omnipotence of the tsars of Russia.”

Michael Farquhar, Secret Lives of the Tsars

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Fate … is what happens to us; destiny is what we do with it.

Andrew D. Kaufman, Give War and Peace a Chance

The Declaration of Independence in plain American

I’ve long been a fan of H.L. Mencken, the iconoclastic journalist and critic of the early 20th Century. Just last summer I read A Religious Orgy in Tennessee, a collection of his coverage of the “Scopes Monkey Trial” for the Baltimore Evening Sun. That’s why I was surprised this week to discover I was unaware that in 1921 Mencken “translated” our founding document into “The Declaration of Independence in American.”

Mencken was adept at using humor, often quite biting, to make serious points. Writing in the wake of the Palmer Raids and the country’s first “Red Scare,” Mencken suggested that Declaration had become “unintelligible to the average American,” i.e., the government and those who supported the raids. He suggested that putting the Declaration into vernacular might “serve to prevent, or, at all events, to diminish that sort of terrorism.”

I think he astutely translated what is to me the heart and soul of the Declaration, its “self-evident” truths: “[F]irst, you and me is as good as anybody else, and maybe a damn sight better; second, nobody ain’t got no right to take away none of our rights; third, every man has got a right to live, to come and go as he pleases, and to have a good time however he likes, so long as he don’t interfere with nobody else. That any government that don’t give a man these rights ain’t worth a damn[.]”

Given the way things have been going this century, it looks like we need to start widely circulating Mencken’s translation.


But when things get so bad that a man ain’t hardly got no rights at all no more … then everybody ought to get together and throw the grafters out, and put in new ones who won’t carry on so high and steal so much[.]

H.L. Mencken, “The Declaration of Independence in American

Book descriptions that scare me

Anyone who’s read this blog knows I’m a fan of foreign fiction. As a result, I pay attention to book awards involving such books, including the BTBA. But when this year’s winner was announced it got me thinking about things that tend to cause me to prejudge a book.

The NPR review of the winner, Laszlo Krasznahorkai’s Seiobo There Below, notes the book has “[n]ear-infinite sentences in a nonlinear narrative shuttling across time and space.” How long are these sentences? The “at times vertiginous sentences can extend to eight pages or more.” Perhaps the key word here is “nonlinear.” Wheter it’s becaues I’m an illiterati or for some other reason, I’ve generally found so-called nonlinear books to be more of a fatiguing undertaking than I want. Nonnlinear also tends to strike me postmodernism.

Yet it’s not the only word I consider a tip off that can keep me away from reading a book. While my prejudices predilections keep me away from certain genres (horror, adventure, self-help, mysteries), these words can cause me to filter books that are in categories I like. My list includes:

“Dreamlike,” “surreal, “stream of consciousness” — These, too, evoke a sense of there being perhaps a bit too much postmodernity for my tastes. Granted, they aren’t always used in the context but they clearly are a signal to me to investigate a book further before reading it.

“Passionate,” “love story,” or, worse yet, the two combined — My reasoning is quite simple. Love stories are, of course, romances and “romance” inevitably makes me think “harlequin.” I know that’s guilt by what may well be an entirely unwarranted association but even setting that aside I’m not one of those who make this genre the biggest moneymaker for publishers.

“Genre-bending,” “genre-blurring” — A hint of postmodernism but also indicative of an author or publisher who doesn’t really want to slot the book into a genre for fear the classification will hamper book sales. For me, though, I prefer the genre label because, for example, I like certain science fiction but I don’t like fantasy. While I admit at times the effort to blend or blur genres works quite well, I’ve also found that without looking closely I may be holding a fantasy or even romance novel.

“Ambitious, “epic,” “definitive” — Unlike the majority of the preceding terms, these words are easily used for both fiction and nonfiction. But regardless of which realm they’re used in, they mean one thing to me: long; often really, really long. I’ve only got so much time left to read books. That means if you’re talking about a commitment to 500+ pages, I’ll probably go elsewhere. Of course, it’s fair to ask whether these words scare me only because of my own mortality?

There’s plenty of other terms out there that will cause me to look the other way, regardless of whether it’s on a book jacket, in an advertisement or a book review. But if we’re not reading what we want to read, what’s the sense?


Why can’t people just sit and read books and be nice to each other?

David Baldacci, The Camel Club

Potential effects of ‘sincerely held religious beliefs’

I have a number of problems with the Supreme Court’s Hobby Lobby decision on health insurance coverage of contraceptives and religious freedom. But the concept that corporations can freely exercise religion isn’t the main one. I’m more concerned about what I perceive to be far broader and more problematic issues.

The decision is framed in terms of the corporate owners’ “sincerely held religious beliefs.” But Justice Alito’s majority opinion also points out that “it is not for us to say that their religious beliefs are mistaken or insubstantial.” Either way, this concept seems to raise some difficult issues. (As an aside, might not an atheist have a sincerely held, albeit not “religious” belief directly stemming from exercising their right to freedom of religion?)

What if a “belief” is wrong? Let’s say someone has a sincerely held religious belief that vaccines cause autism. Less hypothetically, many sincerely believe in young earth creationism. Science has repeatedly shown that these ideas are demonstrably incorrect. Yet being objectively erroneous apparently is irrelevant to whether the belief can be a basis to seek exemption from federal law.

Without regard to whether a belief can be objectively evaluated, the ramifications are significant. As Justice Ginsburg asks in her dissent, does the decision “extend to employers with religiously grounded objections to blood transfusions (Jehovah’s Witnesses); antidepressants (Scientologists); medications derived from pigs, including anesthesia, intravenous fluids, and pills coated with gelatin (certain Muslims, Jews, and Hindus); and vaccinations (Christian Scientists, among others)?” And it isn’t limited to health care.

What if someone claims that complying with minimum wage or equal pay laws or hiring people who accept evolution violates a sincerely held religious belief? Can someone who sincerely believes the Bible is the inerrant word of God use slaves in their business instead of paying employees? Granted, the government’s interests in the context of my hypotheticals may be compelling (which the Hobby Lobby majority said wasn’t the case for the contraceptive regulations) or it’s used the least restrictive way of achieving them (another area where the regulations fell short). That doesn’t mean there isn’t a potential problem for individuals.

Moreover, given that courts aren’t supposed to decide whether religious beliefs are “mistaken or insubstantial,” how do they determine what beliefs are worthy of accommodation and which aren’t? Isn’t that not only a value judgment but one where courts may be favoring one religion’s tenets over those of another? Regardless of corporate “personhood,” this decision could more deeply enmesh the government in assessing our individual beliefs.


Accommodations to religious beliefs or observances … must not significantly impinge on the interests of third parties.

Burwell v. Hobby Lobby (June 30, 2014), (Ginsburg, J. dissenting)