Stalin: Volume I: Paradoxes of Power, 1878-1928

by Stephen Kotkin

Jughashvili’s discovery of inconsistencies in the Bible, his poring over a translation of Ernest Renan’s atheistic Life of Jesus, and his abandonment of the priesthood did not automatically mean he would become a revolutionary. Revolution was not a default position. Another major step was required. In his case, he spent the 1897 summer vacation in the home village of his close friend Mikheil “Mikho” Davitashvili, “where he got to know the life of the peasants.”33 In Georgia, as in the rest of the Russian empire, the flawed serf emancipation had done little for the peasants, who found themselves trapped between land “redemption” payments to their former masters and newly uninhibited bandits who descended from mountain redoubts to exact tribute.34 The emancipation did “liberate” the children of the nobility, who, without serfs to manage, quit their estates for the cities and, alongside peasant youth, took up the peasantry’s cause.35 Jughashvili’s Georgian awakening evolved toward recognition of Georgian landlord oppression of Georgian peasants: