The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.



a member of the religious sect of the Khlysty (“flagellators”). The sect emerged in Russia in the late 17th century among the peasants of the nonchernozem zones. The Kostroma peasant Daniil Filippovich is considered to be its founder.

The Khlysty refuse to acknowledge priests or the veneration of saints; they reject the Scriptures and church books, although they attend Orthodox churches. Their doctrine is based on the idea that man may come in direct contact with the Holy Spirit and that this Spirit may be incarnated in actual persons, who for the Khlysty then become Christs and Mothers of God. The preaching of asceticism is foremost in the ideology of the Khlysty. Their meetings are conducted in the form of radeniia (prayers accompanied by dancing); the participants reach a point of religious ecstasy.

In prerevolutionary Russia in the early 20th century there were approximately 40,000 members of the Khlysty; their number has sharply declined in the USSR. In the RSFSR (in the Tambov, Kuibyshev, and Orenburg oblasts and in the Northern Caucasus) and in the Ukrainian SSR there are small isolated communities of Khlysty, who lead a secluded life.

The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
(20) On the attraction of revolutionaries to sectarians in the late 19th and early 20th centuries, see Aleksandr Etkind, Khlyst: Sekty, literatura i revoliutsiia (Moscow: Novoe literaturnoe obozrenie, 1998).
Many, in fact, accused him of being a sectarian, one of the so-called khlysty (flagellants); his insistence that one must first sin before one could repent and be saved had a distinctly khlyst ring to it.
(6) Laurie Manchester, Holy Fathers, Secular Sons: Clergy, Intelligentsia, and the Modern Self in Revolutionary Russia (DeKalb: Northern Illinois University Press, 2008); Aleksandr Etkind, Khlyst: Sekty, literatura i revoliutsiia (Moscow: Novoe literaturnoe obozrenie, 1998); Daniel Beer, "The Medicalization of Religious Deviance in the Russian Orthodox Church (1880-1905)," Kritika 5, 3 (2004): 451-52; Avram Brown, "The Bolshevik Rejection of the 'Revolutionary Christ' and Dem'ian Bedny's The Flawless New Testament of the Evangelist Dem'ian," Kritika 2, 1 (2001): 5-44.
See Laura Engelstein, Castration and the Heavenly Kingdom: A Russian Folktale (Ithaca, NY: Cornell University Press, 1999); Aleksandr Etkind, Khlyst: sekty, literatura i revoliutsiia (Moscow: Novoe literaturnoe obozrenie, 1998); and J.
The Ukrainian Shalaputs were similar to the Volga Pryguns and to an older and larger group of Russian sectarians known as the Khlysts. Though Zhuk claims that these two dissident groups, the Russian Khlysts and the Ukrainian Shalaputs, had little or nothing in common, I do not find this convincing.