Valerie Kivelson has done fundamental work on magic and witchcraft prosecution in
Russia:“Male Witches and Gendered Categories in 17th-century Russia,”Comparative
Studies in Society and History45 (2003): 606–31 andDesperate Magic: The Moral
Economy of Witchcraft in Seventeenth-Century Russia(Ithaca, NY: Cornell University
Press, 2013). W. F. Ryan’s work is encyclopedic:The Bathhouse at Midnight: An
Historical Survey of Magic and Divination in Russia(University Park, Pa.: Pennsylvania
State University Press, 1999).
Eve Levin looks at magic and healing:“Healers and Witches in Early Modern Russia,”in
Saluting Aron Gurevich: Essays in History, Literature and Other Related Subjects, ed. Yelena
Mazour-Matusevich et al. (Leiden: Brill, 2010), 105–33. On minstrels, see Russell Zguta,
Russian Minstrels: A History of the Skomorokhi(Philadelphia: University of Pennsylvania
Press, 1978). On medicine at the court, see Clare Griffin,“The Production and Con-
sumption of Medical Knowledge in Seventeenth-Century Russia: The Apothecary Chan-
cery,”Doctoral thesis, University College London, 2013.
On“dual faith”: Robert O. Crummey,“Old Belief as Popular Religion: New Approaches,”
Slavic Review52 (1993): 700–12; Eve Levin,“Dvoeverie and Popular Religion,”in
Stephen K. Batalden, ed.,Seeking God: The Recovery of Religious Identity in Orthodox
Russia, Ukraine and Georgia(De Kalb, Ill.: Northern Illinois University Press, 1993),
31 – 52 and her“Supplicatory Prayers as a Source for Popular Religious Culture in
Muscovite Russia,”in Samuel H. Baron and Nancy Shields Kollmann, eds.,Religion
and Culture in Early Modern Russia and Ukraine(De Kalb, Ill.: Northern Illinois
University Press, 1997), 96–114; Stella Rock,Popular Religion in Russia:“Double Belief”
and the Making of an Academic Myth(London: Routledge, 2007).
On church reform: Jack V. Haney,From Italy to Muscovy: The Life and Works of Maxim the
Greek(Munich: W. Fink, 1973); Jack Edward Kollmann, Jr.,“The Moscow Stoglav
(Hundred Chapters) Church Council of 1551,”Ph.D. dissertation, University of Mich-
igan, 1978; Paul Bushkovitch,Religion and Society, chap. 3; Robert O. Crummey:“The
Orthodox Church and Schism,”in Maureen Perrie,The Cambridge History of Russia, Vol.
1 (Cambridge: Cambridge University Press, 2006), 618–39 and his“Ecclesiastical Elites
and Popular Belief and Practice in Seventeenth-Century Russia,”in James D. Tracey and
Marguerite Ragnow, eds.,Religion and the Early Modern State(Cambridge: Cambridge
University Press, 2004), 52–79.
On the Old Belief, Robert O. Crummey’s body of work is essential:The Old Believers & the
World of Antichrist: The Vyg Community & the Russian State, 1694– 1855 (Madison:
University of Wisconsin Press, 1970) and essays collected inOld Believers in a Changing
World(DeKalb, Ill.: Northern Illinois University Press, 2011). Georg Michels examines
social and political aspects of the Schism inAt War with the Church: Religious Dissent in
Seventeenth-Century Russia(Stanford, Calif.: Stanford University Press, 1999) and“Rul-
ing without Mercy: Seventeenth-Century Bishops and their Officials,”Kritika: Explor-
ations in Russian and Eurasian History4 (2003): 515–42.264 The Russian Empire 1450– 1801