Historic 1895 Burning of Guns Descriptions
Selections and translations by Koozma J. Tarasoff
© All rights reserved by the Author. June 24, 2009

Introduction

The three Burning of Guns events in the Caucasus of Southern Russia on midnight of June 28-29 [Old Style. New Style: July 11-12], 1895 are undoubtedly the most important landmarks in the history of Russian Spirit Wrestlers — Doukhobors.

The three simultaneous arms burnings marked the transition of Doukhobors from a 'sect' to a 'social movement', and prompted the authorities to exile one-third of the most dissident group to Canada in 1899. It also prompted the great philosopher Lev N. Tolstoy to call these dissidents as 'people of the 25th century' — as people ahead of their time. In the international peace movement, the events are heralded as a decisive move of getting rid of the military-industrial complex.

The following selections have been in my research files for several decades and were intended for a book. However, I consider the event so important for the health of our planet that I have decided to release this information now as an inspiring resource to new scholars and activists in their search for truth and universal brotherhood and sisterhood. Some are my translations from books while others are taken from my interviews with old-timer witnesses who's minds were impacted by the awesome 1895 events.

The three burning of arms protests were coordinated to ignite on the eve of the Russian Orthodox religious holiday Peter and Paul's Day near three separate Doukhobor settlement locations in the Caucasus, from 40 to 200 km (25 to 125 miles) apart. The map and table show Doukhobor villages in 1895 nearest to each bonfire. At that time all this land was governed by Russia under different territory names as shown in the table.


Map Today 
 1895 Locations Near
 Number Punished
Georgia Orlovka village, Tiflis Governorate
 330-1000+
Azerbaijan 
 Slavyanka village, Elizavetpol Governorate 
 40-88
Turkey 1
Turkey 2
 Terpenie village, Kars Oblast
 0

Contents

  1. Vladimir Chertkov, Christian Martyrdom in Russia: Persecution of the Doukhobors (1900) — Georgia, Azerbaidzhan, Turkey.

  2. Grigory Verigin, Ne v Sile Bog a v Pravde [God is Not Found in Force but in Truth] (1935) — Georgia, Azerbaidzhan.

  3. William A.Soukoreff, Istoria Dukhobortsev [The History of the Doukhobors] (1944) — Georgia.
  4. Semeon Fedorovich Reibin, Trud i Mirnaia Zhizn; Istoria Dukhobortsev Bez Maski [Toil and Peaceful Life; History of the Doukhobors Unmasked] (1952) — Georgia.

  5. Koozma J. Tarasoff, Sr., Recollections (1961) — Turkey.

  6. George Semenoff, Recollections (1961) — Georgia, Azerbaidzhan.

  7. Gabriel (Harry) Vereschagin, Description, 4 diagrams (1959) — Turkey.

  8. Sergey Mallov, "Vek nazad na Kavkaze dukhobortsi szhagali oruzhie" ["A century ago in the Caucasus the Doukhobors burned guns"], Komsomol'skaya Pravda (1996) — Russian newspaper article

  9. Alexey Ivanovich Popov, Autobiography of a Siberian Exile, completed in 1953. Translated and published in 2006. Recollections of Kars area.

  10. Dr. Frank H. Epp, "Doukhobor Vision for Peace", Mennonite Historian, June 28, 1982

  11. Images — paintings and drawings depicting the event

  12. More online about the Doukhobor 1895 arms burning — links to online books, maps, web pages

  13. Comments: Please send corrections, suggestions, new information to Tarasoff@Spirit-Wrestlers.com


I.  Selections from Vladimir Chertkov (ed.), Christian Martyrdom in Russia: Persecution of the Doukhobors (London: The Free Age Press, 1900, 2nd edition) 

Also online: Chapter III. Their Martydom in Russia, by Vladimir Tchertkoff. The Message of the Doukhobors : a statement of true facts by "Christians of the universal brotherhood" and by prominent champions of their cause. Evalenko, Alexander M (ed.) (New York, 1913) Pages 84-92.

  1. Jesus is quoted as saying 'Love one another. Love your enemy.'

  2. The 'Appeal for Help' of 1896 speaks of the 4,000 Spirit Wrestlers for nonviolent life. Their gospel is the spirit of love (pp. 1-2).

  3. The Burning of Guns took place simultaneously in three districts: Tiflis (now in the Republic of Georgia), Elizavetpol (now Azerbaidzhan) and Kars (now in Turkey). No negative incidents occurred in Kars. Forty activists were imprisoned in Elizavetpol. It was in Tiflis, that savage attacks occurred. Here property was plundered, the population was insulted and maltreated, and women were violated. Some 300 men refused to continue in military service and about 30 who refused active service were sent to penal battalions. Four hundred families in Akhalkalaki settlement were torn from their homes and their splendidly cultivated lands were sold at auction for a trifle. They were banished to various villages in Georgia, from one to five families to each village (pp. 4-5).

  4. Falsely called a 'rebellion', the burnings led to Cossacks being called out to suppress the emerging possibly dangerous movement.

  5. The November 1, 1896 Tolstoy's letter to the Commander of Ekaterinograd Penal Battalion, refers to the 'law of God' and these words of wisdom: 'It is neither necessary nor advantageous to make martyrs of those who, owing to their conscientious convictions, cannot take part in the military service. These people are different from ordinary prisoners who have no connection with the demands of conscience' (p. 58).

  6. The inner conscience is the inner voice of God.

  7. The theme of the social movement is: Peace on earth, goodwill towards men' (p. 61).

  8. Cyprus (a British protectorate) was a temporary stopping-place for those exiled Doukhobors in the worst conditions.

  9. Canada, as the recipient country for the conscientious refugees, 'is as free as any country in the world' (p. 71). On January 23, 1899, the first party of 2,100 Doukhobors arrived in Canada. One January 27th, the second party of 1,974 arrived. Collectively all were later housed in the immigration halls of Brandon, Selkirk and Winnipeg, Manitoba (p. 73). A picturesque description of the Doukhobor arrival in Canada is given (pp. 74-75).
 
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II.  Selections translated from Russian taken from Grigory Verigin, Ne v Sile Bog a v Pravde [God is Not Found in Force but in Truth] (Paris: Dreyfus & Carpentheir, 1935), with an introduction by Pavel I. Biryukov.

Grigory Verigin was the younger brother of Peter V. Verigin (leader of the Community Doukhobors, also known as the 'Large Party', who in exile instructed his followers to proceed with the arms burning) to whom he dedicated his book. Gregory writes of first-hand experiences of life in the Caucasus, in Siberian exile and about his escape to Canada. In the excerpts selected (pp. 93-96), Grigory describes in detail what happened on June 28-29, 1895, when some 7,000 Doukhobors burnt their guns as a public proclamation that the institution of war must end. These selections are sometimes liberally paraphrased, while others are quoted in full.

Happening in Goreloe

The central Village of Goreloe (also known as Gorelovka) is highlighted where the most blatant atrocities took place. Goreloe is located in Tiflis Gubernia, Province of Akhalkalaki, Georgia, Russia. The burning site was the next to the Peshcheri Caves 3.6 miles from the village.

P. 93): 'When Doukhobors were gathering for burning of arms, traitors of Goreloe Village (those who previously took over the Sirotsky Dom [Orphan's Home] and its money tried to undermine the occasion by claiming that the Doukhobor Large party was gathering guns in order to take over the Home. By this lie, they hoped to gain the support of the Governor in Tiflis, Nakashidsy.

'Believing this to be true, the Governor ordered 200 Cossacks from Alexanderpol to accompany him to the Village. Arriving just prior to the evening, they watched closely, hour after hour, awaiting the Doukhobor invasion.

'But all was quiet in the village. All weapons had been transported, in secret, to the site near the Peshcheri Caves. At 12 midnight, the pile of guns was lit and flames flew upward.

'It was the custom for Doukhobrs to gather here, on the day of Peter and Paul, a traditional religious and festive holiday in Russia. And here the Doukhobors now gathered from all 10 villages in the region.

'Seeing the blaze, many villagers approached to see what was happening. The turncoats told the Governor that the Veriginites, seeing their inadequacy in the face of superior forces, had decided to burn their guns. This story was told to protect their original lie. The Governor believed them.

'He then ordered all household heads to come before him. But most were at the Peshcheri site. The Cossacks were sent to deliver the order. but they received a reply: 'When we complete our sobranie before God, then we will go to the Governor.'

'The Governor was so angered that he sent the 200 Cossacks led by Captain Praga to herd the Doukhobors to him using the lash if necessary.

'After stopping some 1,400 feet before the people to rest the horses, at the sound of the trumpets the Cossacks charged them with 'Oorah!", as they were reciting and singing their psalms. In an attempt to break up the gathering, the Cossacks charged in a strong onslaught. But the group was so united and joined closely together that nothing could separate them.

(P. 94): 'Praga gave the order for retreat and all Cossacks gathered to a spot some 700 feet away. At the signal, the Cossacks again charged but were infuriated by the fact that their horses refused to run straight at the people. The animals were apparently wiser than the riders. They would come up to the people, rear up but stop short of trampling them. After this failure, all Cossacks pulled out their whips and beat the people unmercifully, anywhere and anyone, not discriminating men or women. Blood flowed from almost everyone. In this way, the 2,000 people were herded to the Governor. On the way, the Cossacks jeered at the women: on the gallop, they would come close to a woman and after tearing out several locks of hair, they would lift her up. Since many of the women wore platoks (kerchiefs) on their heads, the Cossacks grabbed these and stuffed them into their pockets, as it was the custom in the field of battle with the enemy.

(P. 95): 'The "enemy" appeared to be without strength and they did not defend themselves from attack. In such a situation, Captain Praga decided to show the full valor of his strength by chasing them in this manner into the Village of Bogdanovka. When the Captain caught sight of the Governor, he stopped the procession and gave orders for all the men to take off their caps.

'To this, they said "While there is no one here, why should we take off our caps?" Praga and the Cossacks persisted, using their lashes. Here, one elder was trampled by the horses and had three ribs broken.

'From the Village of Bogdanovka, people also came out to meet the Governor, standing apart. This party known as the Vorobiev or Small Party did not participate in the burning of weapons. They kept themselves apart so as not to suffer the consequences. First turning to them and then to us, the Governor asked: "How do you live?" Our answer was: "As you see." Again, the Governor spoke: "Are you going to submit to the government, like all people do, as with this Vorobiev Party?"

'"For what?" we replied. "All our property has been taken away, including the capital Sirotsky Dom, and we were exiled and some of our innocent brothers were sent to Siberia, without trial?"

'At this moment, as a sign of insubordination, several youths approached the Governor with some papers. Believing these papers were a petition, the Governor opened them. Seeing they were Reserve Papers, he dropped them violently to the ground. Five more men came forward with Papers, which he no longer accepted but let them drop at his feet. The Governor was so incensed that he gave the signal for the Cossacks to load their rifles and prepare to shoot. The Cossacks obeyed and awaited for the signal to 'Fire".

'Present at this government function was the 'Starshina" or Chief Head, Prince Kospinsky. Seeing injustice about to take place as the Governor had apparently lost his head, the Prince unsheathed his saber and raised it over his head as he shouted: "There are no such laws to shoot these people who do not deserve such treatment."

'Thus, the order was stopped and the Governor from his carriage called up Captain Praga: "I commission you as head of these villages, especially Bogdanovka. You may do, according to your judgment, all that you find necessary to make these Doukhbors submit to you."

(P.96): 'He forgot that to him, they did not submit. "Upon meeting', says the Governor, "hats are to be lifted and they are to bow low. Whomsoever shows opposition to this, punish as you see fit."

'Before the Governor left, Praga joyously announced his commission. And again, animal reprisals followed for not taking off caps and no bowing. Of course, for Praga, such impudence was not in place. But to this action, people did not submit and leave their dignity and were not afraid of any kind of flogging. It is true that such persistence or stubbornness for an onlooker would appear to be out of place: "Why not doff one's cap and bow?" By this view, humanity is manifested, but remember this was before humanity. But if, man considers a wild animal and impudence demands such insubordination, it would be not good from the point of view of reasonable people to fulfil all the whims and caprices of a crazed person for those people do good who build their own worth. Such people will be remembered from generation to generation. Praga, by his hard-hearted cruelty, crazily did many disgraceful things, to the horror of good deeds.

'For not bowing, he beat many into unconsciousness. In one night, he even got the courage, according to the instructions of the Vorobiev Party, to bring about a violent execution in front of the women and the girls. Such morally wrong deeds from his side can only belong to a wild cruel animal, but not to man: slaughtering the livestock and fully carrying out before all a military execution....'

Happening near the Village of Slavyanka

Besides the arms burning near the Village of Bogdanovka, another related action occurred several hundred miles to the south-east in the Elizavetpol Gubernia. Besides Slavyanka, there were three other villages: Troitskooe, Goreloe and Spaskoe.

(P. 90): 'The location of the actual arms burning was two versts (1.2 miles) from the village proper. Here there was a fruit orchard, a grove fenced and well cared for. About 1,400 feet away was the bonfire. All was done quietly and orderly, even though government guards were present just in case trouble arose.

'Horse-driven wagons brought wood, coal and kerosene together with the guns. Locally, no one paid any special attention to this transport.

'At 12 midnight the fire was lit. The large burst of flames was seen from Slavyanka. The authorities became alarmed and saddled Cossacks rushed to the scene to find out what was taking place. One the way, many people were walking, both men and women, to attend the sobranie. The officer of the soldiers ordered them to return but no one listened to his order. Three men were arrested, taken to the village, and placed into solitary confinement.

'Cossacks arrived with their officials, some 50 soldiers in all with the Kotelnikovs [a leading family] and their cohorts. Several men were sent to the village to get iron pokers to pull out the guns form the fire. But all this effort was in vain. The temperature was too hot to allow anyone near the flames. This angered the authorities because the guns [most were government issue] were not saved on time.

'Many arrests followed, with fierce flogging of those arrested to the point of unconsciousness when cold water was necessary to revive them. Officials participated in the beatings, as did Starshina Sklarov who rushed about like a crazed animal. Young men brought forth their Reservist Papers as if to test the validity of the persecution.

'Twenty-three men were arrested in all, even though they did not belong to the group eligible for military service. They were punished because they supported the movement. When all was over, 88 people were arrested from the four villages on a charge of giving up their Reservist Papers. All were jailed at Elizavetpol....'

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III.  Burning of Arms Account at Akhalkalaki region from William A. Soukoreff, Istoria Dukhobortsev [The History of the Doukhobors] (North Kildonan, Manitoba: J. Regehr, 1944), pp. 87-91.

Soukhoroff states that the site of the arms burning in Akhalkalaki area was three versts (1.8 miles) from the Village of Orlovka. Here some 2,000 people gathered on the evening of Jne 28th. Usually Peter's Day lasted from days, as a traditional holiday for the Russian people, but it was chosen by the Doukhobors on this occasion to commemorate a decisive protest against the institution of militarism and war.

Next day on June 29th, at midnight, a large group gathered at the designated site and began to read and sing psalms. At this time the Governor of Tiflis came to Goreloe and sent out a Messenger to all villages for all family heads to come to Bogdanovka, where the district police office was located and where he himself was going to be. The Messenger went to the Peshcheri caves where the arms burning took place and ordered all to come to Bogdanovka to see the Governor. (Peshcheri caves were located three versts from the village of Orlovka (P. 89).

The Doukhobors replied: 'We are praying, and before we finish praying, no one will go. But if the Governor wants to see us, let him come to us; there are thousands of us, and only one of him'(p.89).

The Messenger was surprised by the response and quickly departed as the group continued with their sobranie. A second Messenger arrived and he too received the same response: 'We are not concluding our sobranie, and after we are finished, we will go to see the Governor.'

Before the service had been completed, the Cossacks arrived and the beating proceeded (p.90).

Later the order was given, 'March all the people to the Governor', it said. Later the elders asked Captain Praga, the Cossack sergeant, 'Why didn't you tell this earlier, we already were preparing to leave just prior to the beatings.'

'Don't speak', said Praga. Beatings continued. Praga saw that a couple of Cossacks were swinging their whips above the heads of the Doukhobors and he shouted: "You are cheating the Tsar' and with those words he hit the Cossack with his whip so hard that blood burst forth from his nose.

The group then left to the Governor. It was a bloody sight. The people sang psalms of sorrow along the way.

Praga cried: 'Oorah! v pletie' (Oorah, with the whips) and the beatings resumed. The grass became red where the men and women stood. Also they used horse whips (rods) on the people. With these they tried to knock the caps off the men.

The Govneror came to the group, saw the beatings and asked 'Why do you beat them so? I didn't order you to do this.'

'It's my fault, your Excellency,' and he stopped the beatings.

The Governor left for Bogdanovka where he called forth those who weren't at the sobranie. Feodor Shlakoff came to the Governor and handed him a red Reservist ticket. Seeing what this was, the Governor got so angry that he beat him up. Others came forward with Reservist Tickets as well, saying that they will no longer service the government. The Governor at this moment ordered the Cossacks who where there to unsheathe their guns and get ready to fire.

The Doukhobors said: 'Forgive them God.'

Prince Ospinsky was present and hearing the sound the bugle, he galloped to the site and seeing that the Cossacks were readying for the signal to fire, cried 'Nyet [No], there is no law to shoot innocent people.' The Governor ordered the Cossacks to put their guns back and instead ordered whipping of the people with pletie (whips).

When all the Doukhobors arrived at Bogdanovka before the Governor, the Recorders wrote down all the names of heads of households and then let them return home.

A bloody day was over. But it was not the end. The period of trial had begun.

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IV.  Burning of Arms account as translated and paraphrased from Semeon Fedorovich Reibin, Trud i Mirnaia Zhizn; Istoria Dukhobortsev Bez Maski [Toil and Peaceful Life; History of the Doukhobors Unmasked] (San Francisco: Delo, 1952), pp. 10, 20-21.

Twenty-five versts from the village of Goreloe was Akhalkalaki. Semeon Reibin was born in the Tiflis Gubernia, in the Village of Efremovka. In his youth, he recalls an old woman smoking, an unusual site amongst the Doukhobors.

According to Reibin, the Doukhobors brought much unpleasantness on themselves, when the Governor came to Bogdanovka, sent his two Cossack Messengers to the Peshcheri at the site of the burning of guns. Instead of responding briskly to the Governor's message, the people continued their solemn sobranie. In response to the order, the Doukhobors replied: 'We have not yet concluded our prayer and have no business with the Governor; if he must speak to us now, then let him come here.' This was taken as a rude response to the representative of the Government.

In consequence, Praga, the Cossack sergeant, ordered his men to chase the group with force to the Governor. Whips readily whistled across the bodies of the men and women. Many were beaten to unconsciousness. When the group was brought to the Governor, here he had time to calm down from his initial anger. He took his cap off and loudly shouted 'Zdarova, bratia i sestri Dukhobori' [Greetings, brothers and sisters Doukhobors.] The Doukhobors responded with 'Slava Bogu' [Glory to God], but did not take off their caps.

In order to seek obedience, the Cossack sergeant shouted: 'Caps off.' But the Doukhobors continued to keep their caps on, as if to deliberately challenge the order. Again, the pletie (whips) flew at the heads of the dissidents. According to Reibin, this resistance and stubbornness did not make sense and was unnecessary. According to him here arose a deep faith without reason. 'In fact, many of the Doukhobors of the Tiflis province were devoted to their leaders to the point of fanaticism', he wrote (p.21).

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V.  Recollection of 1895 arms burning by Koozma J. Tarasoff, Sr. as told to his grandson Koozma J. Tarasoff (me), Saskatoon, Sask., March 26, 1961.

Usually the commemoration of St. Peter and Paul Day in Russia was held for one day.This often took place outdoors with dinner, in picnic style. Prior to the 1895 event, the participants drank one or two glasses of vodka and ate meat. Later they quit and became vegetarians.

During the arms burning event in 1895, in the Kars area, there were no police on site. The site was a level spot near the village of Spasovka. Plans were made in secret as the arms were taken at night to the designated spot. Several government issued guns were retrieved by the police. The police were on hand at a distance, watching the fire, and were anxious to know if the rumor was true that the group wanted to attack the authorities. They were doubtful of this, but were nevertheless curious. They did not take the rumors too seriously.

At the fire itself, guns were stood up, as it was not allowed to unload them for this was considered to be a sin. Consequently there were a few discharges during the burning.

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VI.  Recollections of the arms burning in Elizavetpol Gubernia by George Semenoff, Saskatoon, Sask. as told to Koozma J. Tarasoff, March 26, 1961.

George Semenoff was seven years old when the burning of arms took place two versts away from the Village of Slavyanka in the Elizavetpol Gubernia. After the burning on June 29th, at day-break, a sobranie began. At this time, the police arrived and made several arrests. The police were not present at the arms burning. Semenoff says that 'all was done in secret'.

Concerning the arms burning incident in the Akhalkalaki area, Semenoff contends that Semeon Reibin's account is 'more correct' than that of Gregory Verigin and that of Vasia Pozdniakov.

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VII.  Description of the Arms Burning event near the Terpenie Village, Kars, as told to me Koozma J. Tarasoff by Gabriel (Harry) Vereschagin, Salmo, British Columbia, June 24, 1959, with sketches.

Another region where the burning of guns occurred was in the Kars region, an area of several colonies of Doukhobor villages established following the Russo-Turkish War. Gabriel (popularly known as 'Harry') Vereschagin graphically describes the physical scene that occurred when he was eight years old. From the eyes of a young boy, Harry recalls the events as he later spoke at many annual Peace Day gatherings in Canada. The images are approximate and not to scale.

Diagram No. 1.

The site of the Burning of Guns in Kars
 The general location: The Village of Terpenie was to the west and Spaskoe was to the north-east. Tiflis and Elizavetpol districts are 150 miles north-east and 200 miles east respectively. There were eight Doukhobor villages in the Kars region. Each home was said to have six or seven swords, daggers and guns. All of these weapons were brought to the top of the grass-covered hill where the flat surface of 2,000-feet by 500-feet served as the burning site. No trees were present here, but it was a good place to herd cattle on the grassy field. Click on image to enlarge, or download.
Diagram No. 2.

Shown below is the mountain site where guns were piled in the manner of a huge pyramid, fueled by charcoal placed in the center and kerosene sprinkled over all. The guns were placed with muzzles skyward, in the case of accidental discharge. Some 2,000 Doukhobors participated. Click on image to enlarge, or download.
Diagram No. 3.

This is a sketch of southern Russia with the three designated arms burning sites. Both Elizavetpol and Tiflis were 'Gubernias' or political territory's in Tsarist times. Kars, on the other hand, was an 'Oblast' or region. Akhalkalaki was a 'Uezd' or district, also known as the mokrikh gorakh or Wet Mountains because of its high altitude (up to 10,000 feet above sea level). Mount Ararat, Turkey, is located to the south-east of Kars. Many older Doukhobors speak of it as a nostalgic impressive mountain. Click on image to enlarge, or download.
Diagram No. 4.

A view of Akhalkalaki settlement which received the brunt of the severe persecutions following the 1895 burning of arms event. Click on image to enlarge, or download.
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VIII.  Retrospect by Russian journalist Sergey Mallov, "Vek nazad na Kavkaze dukhobortsi szhigali oruzhie" ["A century ago in the Caucasus the Doukhobors burned guns"], Komsomol'skaya Pravda, Moscow, January 16, 1996: 7. An interview in Russian with Koozma J. Tarasoff in Ottawa, Canada about the event that shock the world in 1895. Click on image to enlarge, or download.


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IX. 'Autobiography of a Siberian Exile' by Alexey Ivanovich Popov, A Doukhobor. Translated by Eli Popoff. Printed September 2006 by Print Three (Kelowna, British Columbia). Excerpt on page 89.  The author writes about the historic Arms Burning June 28-29, 1895 in the Kars area taken as recollections from his friends. 

'....Right after sunset of this evening there was designated a wagon from each village, which went from door to door of every household. There were several trusted elders with each wagon who explained to the heads of the households that they were gathering every gun in the village into this wagon and that they would be burned at a special site to which everyone is invited for a prayer meeting for 12 o'clock midnight -- to be held until the morning of hte 29th. There were never any refusals, as all had been waiting for this. Each head of the of the household personally laid his gun on the wagon and and there were those that did not even have any guns. All the villages of all three provinces where the Doukhobors resided followed the same procedure. Each area had its designated site for the Burning of Guns and everything was ready at these sites for a large fire prepared with wood [and charcoal] and kerosene so that the guns would be totally destroyed. It was agreed that the fires would be ignited at the same time in each province. Each province chose their own designated site, and the fire would be started at exactly 12 o'oclock midnight on June 28th going into the 29th. In our Kars area, where the Saint Peter's Day celebration was held every year at the site at the Verbochki was on land that did not belong to the Doukhobors. For whatever reason -- this site was not chosen. Instead a site that was only three quarters of one "versta" from our village [Spassovka] was chosen. It was just north of our village at a place on what we called the "Red Mountain." The site was called "Loozhament." The mountain received its name because there were many red rock formations there. The site was referred to as "Loozhament" because there were many trenches dug out there, like as if it was some fortress during the Russo-Turkish war of hte 1870's. 

'At the very peak of the this mountain, right in and among the trenches a whole stack of burnable materials were piled, unto which the guns would be laid for their burning. Just below and about 1/4 versta to the north east of this spot was a dip of a meadow. This was where all the villagers were designated to have the mass prayer service. The fire was to be started at midnight, and the prayer service was to commence simultaneously. The prayer service was to continue until 9 a.m. in the morning. For this event no food was taken to this site, because it was anticipated that there was a possibility of local governmental authorities sending a detachment of soldiers to see what such a huge fire was doing in the bare mountains, which were in close proximity where the Doukhobor villages were situated. There were no wagons or horses taken to this site either.'

The author points out that in the Kars region there were no immediate repercussions from the authorities. There were no soldiers sent out, and the Doukhobors completed their mass prayer meeting in a calm and peaceful manner. The huge fire that melted down all the guns kept on burning until it subsided of its own volition. The Doukhobors from all six villages in the Kars region went back to their homes with a spirit 'that this witness of theirs was the only path to open the way to a new-life of peace and brotherhood' (p.92). 

X.  "Doukhobor Vision for Peace", by Dr. Frank H. Epp, Mennonite Historian, June 28, 1982. From Symposium Proceedings: International Doukhobor Intergroup Symposium — Doukhobors, Molokans, Mennonites, Quakers, Castlegar, British Columbia, Canada, June 25-28, 1982. (Grand Forks, BC: The Symposium Planning Committee, 1983. Coordinator Koozma J. Tarasoff): 98-99.

'It was an honour for me already in 1965 to be part of this anniversary celebration. At that time we were on the prairies and we met on a hill [Dana, Saskatchewan]. This time we are surrounded by hills. Today we have had some sunshine. On that day, we had nothing but a pouring rail. And I couldn't believe how preserving the Doukhobors were in their manifestation at the Dana Radar base in June of 1965. I was one of the few people who took slide pictures on that occasion, and thus it will  always be a part of my experience. To me this event is very important today because it is some significant history, because it is such a deep memory, and also because it is undoubtedly a prophecy. I can't speak much about the history because I know too little of it, besides Koozma has already covered it, but I always find the story of what happened in 1895 just very fascinating. It was a watershed in history. And it will always be recognized as such. And today we can express gratitude, in particular that such rich history comes to us form the east, from Russia and from the Soviet Union. And I for one today am joining with those who celebrate the presence of our visitors, even when one doesn't agree with everything, but they have been so, so enriching for our experience. And one becomes grateful on such an occasion also for the Russian language which is musical to us even though we...for those of us who don't know all that much. Though if you'd push me very hard, I would recite for you from the Gospel of John, verses in Russian I learned as a little child....And last but not least, the music and perhaps also today the peace initiative, and we are not today in a position to balance off  proposals from the east or from the west. But whoever makes initiatives and proposals today, dear brothers from the USSR, I hope that you will persevere as we want our western leaders to persevere after the manner of the Doukhobors.

'Secondly, this is a very important event because it is now a very deep memory. It is written in the books, you have it in your archives, but what is much more important I discovered, it is written very deeply inside you. The Doukhobor people are programmed as we say today in the language of our computer age — it is written so deeply in your lives and in your culture, that nothing can rub it out. And you have to observe it every year. And because it is such a deep memory, it is also at the heart of our spirituality and our humanity. And also a theologist, or psychologist or historian, or government officials who come here will never understand you unless they have a feeling for that deep, deep memory. And may it always be there, also in your children and our children's children. Why? Because this history and this memory is now also prophecy. I think you know what I mean by that. We're talking about the future, and our destiny and we know that the time must come very soon now, if we are to avoid catastrophe where more people do this very thing — not only people but nations, and super powers, and I think there is a growing readiness for it. I at least travelled in western Europe and in eastern Europe this February, particularly in search of the peace movement. And I couldn't believe some of the things that I was experiencing. Namely, precisely there where there formerly had been militarism, as in western Germany, now there was precisely the opposite, and in the Stuttgart area, I ran into leaders of organizations — 20,000 members they had who had accepted themselves the slogan "Living Without Weapons". It's part of our memory and part of our history, too, although a few times we've made a very bad mistake. But that's my heritage. And with you I believe that my history and your theology and memory is now prophecy.

'Now there are some people around us who say it can never  happen.There are just too many weapons,to many emotions, too many unstable leaders, too many eagles, too many imperial power struggles. In the end all of this has to start exploding. There are even some who say, and I regret to say they are part, I regret to say that this comes out of also the Christian movement, who say it has to happen because God cannot bring in his millennium until the catastrophe comes. I for my part cannot believe in God and believe also that — namely that it has to happen. And I am always glad to discover among the Quakers, the Doukhobors, the idea of the millennium which wants to avoid a catastrophe as an avoidance of catastrophe. For you the kingdom of God was always here on earth in your time. And it is that for me, too. And that's why we must all work together from here on so that that history and the memory becomes prophecy in our time. I think it can. I think by God's grace and our partnership east and west, men and women, young people and elders, Quakers, Molokans, Doukhobors, Mennonites and Tolstoyans with the rest of humanity working together this will happen. This we believe — this festival means that to me. And thank you so much for allowing me to be part of it.'

As a renowned professor and author, Dr. Epp spoke ably for the Mennonites. He challenged the Symposium to hold a huge Festival of Peace in June 1985, this being the 90th anniversary of the burning of arms in Tsarist Russia by the Doukhobors. At this time, Dr. Epp suggested that the people bring with them 50,000 paper bombs for a mass burning, as a kind of 'dress rehearsal' for the real thing ten years hence, when we hopefully would have a world-wide festival of peace celebrating the destruction of all nuclear, chemical and biological weapons (p.102). Dr. Epp's prophetic project was never fulfilled because he died before his time.

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XI.  Images — paintings and drawings depicting the event

Several artists have drawn and painted images of how the 1895 guns burning may have occurred near Orlovka village, Republic of Georgia. This is a collection of images published and/or on public display. Readers are invited to submit images not shown below. Click on images to enlarge or download.

 1969 pen and ink drawing (12 by 16 inches) by William W. Perehudoff, a professional abstract artist, Doukhobor-born 1919; member of the Order of Canada appointed October 21, 1998. Image first published on pages 48-49 in A Pictorial History of the Doukhobors, by Koozma J. Tarasoff, designed and illustrated by W. Perehudoff, A.R.C.A. (The Western Producer, Modern Press, Saskatoon, June 1969). Image title: "First pacifist Declaration — Burning of Arms, Southern Russia, June 28-29, 1895." Also see punishment images: "Flogging with prickly acacia plants" (page 51), and "Cossacks charge Prayer Meeintg" (page 52). Original owned by K.J. Tarasoff. This image was again published in Plakun Trava: The Doukhobors, in 1982 on page 23 titled: "The historic 'Burning of Firearms' in Transcaucasia June 28-29, 1895 is recreated by artist Bill Perehudoff."*

1974 painting (4' x 5') by Michael Mikhaelovich Voykin, Shoreacres, British Columbia. Voykin, a self-taught artist, painted this on a large piece of plywood for the USCC historic display in the foyer of the Spokane Opera House, Spokane World Exposition in 1974, USA. Original on display at the Doukhobor Discovery Centre, Castlegar, British Columbia.
1977 painting (3' x 4') by Terry McLean for the cover of a book he co-authored with Hugh Greig: The Hope and the Promise: the tender, tragic and often brutal story of the Doukhobors. (Langley, BC: Stagecoach Publishing, 1977, 187 pages.
ISBN 10: 0889830177.) The painting was purchased by the Ewashen family as a gift for their father, when he died it was donated to the Doukhobor Discovery Centre, Castlegar, British Columbia, where it is now on display. The image is reproduced on cards for sale, and on a brochure. The artist's name and year were added for clarity to the digital image submitted by the Doukhobor Discovery Centre.*

1995 triptych oil paint on canvas (100 x 200 cm, 3.3' x 6.6') by Volodia Gubanov Russia. A mural commemorating the 100th Anniversary of Arms Burning in Russia. Published in Spirit Wrestlers: Doukhobor Pioneers' Strategies for Living, by Koozma J. Tarasoff 2002, page 225; and with explanation by artist in The Events That Shook the World in 1895, Ahimsa Nonviolence, International Gandhian Institute for Nonviolence and Peace, India, July 2006. All rights reserved. 
1995 sketch by William W. Perehudoff, to design a Centennial Blanket in celebration of the 100th Aniversary of the Arms Burning. This image was coloured, based on the original black and white design.
* Comparison of McLean and Perehudoff images: Most of the McLean's costumes are not authentic. Also the proximity of the evergreen trees is much too close and there are in fact very few of them. Hence this re-creation is not accurate. And the mountains (too many of them) are too prominent and too high. The actual terrain is very low. In black and white, Bill's sketch is more authentic, provides more emotion, and therefore is more effective. It works for me. — Koozma J. Tarasoff. June 29, 2009.

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XII.  More about the 3 Doukhobor 1895 arms burnings


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XIII.  Comments

Please send corrections, suggestions, new information to tarasoff@Spirit-Wrestlers.com

 Slavyanka Burning of Guns Site

From V.V. Zybin's report above (Confession of a Doukhobor Elder), a 3 verst (3.2 km, ~2 miles) circle is drawn around this map of the village area, from a Soviet military topographic map (1942-1990). The burning of guns location may have occurred north east at the end of the green area, which shows trees and a farm. Click on map to enlarge. — Submitted by A.J. Conovaloff





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Motivation for Arms Burning Came from Lev N. Tolstoy

From: Alexander
Independent L.N.Tolstoy website
Odessa, Russia
Site: zpalochka.narod.ru 
"единомышленники Л. Н. Толстого" <zpalochka@narod.ru> 
September 24, 2009

Dear Alexander,

I am delighted to receive your letter. Especially, I was glad to get your response to the motivation for the burning of arms by Russian Doukhobors in the summer of 1895. I agree with you that Lev Nikolaevich Tolstoy was the real motivator of the arms burning. His ideas persuaded Peter V. Verigin to do this action by way of his followers. I will gladly place this letter on my website www.spirit-wrestlers.com.
 
Sincerely,
Koozma J. Tarasoff 

Дорогое Александр, Я услажен для того чтобы получить ваше письмо. Специально, я был радостен получить вашу реакцию к мотивировке для горения аружии русским Doukhobors в лете 1895. Я соглашаюсь с вами что лев Nikolaevich Tolstoy был реальным motivator гореть аружии. Его идеи убедили руководитела П. V. Verigin для того чтобы сделать это действие через его сотрудники. Я радостно установлу это письмо на моем вебсайте www.spirit-wrestlers.com.

С уважениим,
Кузьма И. Тарасов

From: "единомышленники Л. Н. Толстого" <zpalochka@narod.ru>
Sent: Thursday, September 24, 2009 11:41 AM
To: tarasoff@spirit-wrestlers.com
Subject: сотрудничество

Приветствую дорогой друг в любви к Совершенной Истине и ко Всему Живому!
 Мы, единомышленники Л.Н. Толстого(см/ наш сайт zpalochka.narod.ru) рады были набрести на Вас в интернете.
Спасибо, что Вы цените нашего Учителя. Однако должны заметить, что Вы не совсем точно оцениваете роль нашего Учителя в духоборческом движении. По Вашему получается, что духоборы полностью самостоятельно пришли к решению сжечь оружие в России.
По нашему мнению это не так. А именно тогдашний лидер духоборов  П. Веригин тогда подпал под влияние нашего Учителя. И уже под влиянием П. Веригина(о роли лидера в обществе см. на нашем сайте) духоборы сожгли тогда оружие.
Александр
Одесса

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