Confessor of Empress Maria Feodorovna. The last confessors of the royal family O Leonid Kolychev confessor of Maria Feodorovna
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Alexander Bokhanov
MARIA FYODOROVNA
Review all my goodness
Tell me, am I blind?
Where is my gold? Where is the silver?
In my hand - only a handful of ashes!
And that's all that flattery and entreaty
I begged the happy ones.
And that's all I'll take with me
To the land of silent kisses.Marina Tsvetaeva
Foreword
This book is about an amazing woman who lived a long life that looked like both a fairy tale and an adventure novel - Empress Maria Feodorovna (1847-1928). Daughter-in-law of Emperor Alexander II, wife of the Emperor Alexander III mother of Emperor Nicholas II.
Having become the Russian Empress in 1881, Maria Feodorovna carried the heavy burden of her royal title with amazing courage and truly royal dignity until her death. This short, graceful woman showed the world an imperishable example of serving Russia, proving in practice more than once that she was ready to sacrifice her own life for her sake...
Her childhood name was Dagmar ( full name- Maria-Sophia-Friederike-Dagmar), and she came from the royal house of Schleswig-Holstein-Sondenburg-Glücksburg, whose representatives had been on the Danish throne since the beginning of the 17th century. Growing up in the modest seclusion of little Denmark, the beloved daughter of King Christian IX was destined to become the Empress of the world's largest Empire, to be at the forefront of world events.
For most of her earthly existence, Empress Maria lived at that social height where the fate of states, empires and peoples was decided. And she fully felt the inexorability of the passage of time, becoming one of the first victims of the merciless "wheel of history" in the 20th century. Providence created for her a great and unique destiny, which absorbed and bizarrely mixed sincere joy and genuine grief, heartfelt happiness and unbearable pain, bright hopes and black disappointments, enthusiastic triumphs and great wrecks. She knew both the admiring human worship, but also the bestial hatred of the crowd.
Maria Fedorovna knew what it means to sincerely love and be loved in the same way. As a mother and as a secular woman, she had such joys and riches from earthly goods that are far from being accessible to the imagination of every person. But she also had to go through terrible trials: to see off to last way her husband and two sons, to mourn the deaths of her other sons and five grandchildren.
Empress Maria was well known and honored by the most influential royal and aristocratic dynasties of Europe, she was closely related to many sovereign houses. Her brothers, sisters, cousins, cousins, nieces and nephews bore the titles of kings and queens, had the most noble family titles. Maria Feodorovna's elder brother Wilhelm ruled in Greece from 1863 under the name of King George I. Another brother, Frederick, wore the crown of the Danish kingdom from 1906, and Alexandra's sister from 1901, as the wife of King Edward VII, had the title of Queen of Great Britain and Ireland. The younger sister of Maria Feodorovna Tyra (Tyra) was married to Ernest-August, Duke of Cumberland, and her brother Valdemar was married to Princess Mary of Orleans, the eldest daughter of the Duke of Chartres.
After the murder of Nicholas II and his family in the summer of 1918, Maria Feodorovna remained the only and last living embodiment of the once great and seemingly indestructible Empire of the Tsars, with which she had been inextricably linked for more than half a century. And this once mighty kingdom, which became her second homeland, disappeared from the face of the planet even during her lifetime, turning into only a majestic and colorful imprint of the past time.
At the end of her days, she not only lost her royal luxury and honor. The whole world that was understandable and dear to her collapsed, and she was destined to live out her life in a completely different world than the one where she was born, grew up and whose impressions she lived until her old age.
This woman, mother, empress had to experience such bitter feelings and hopeless suffering in her lifetime that others could not endure. More than once it was necessary to overcome life boundaries, when only non-existence could become the desired deliverance from the hopeless torment of everyday life. But this little woman was able to overcome the seemingly insurmountable, learned to find a ray of light of hope even in the impenetrable darkness of the surrounding reality.
She endured. She persevered. Before last hour In her earthly life, she remained the Russian Tsarina, retaining in her heart compassion for human grief, love for Russia, faith in God and hope for His mercy.
Chapter 1
Care
Maria Fedorovna lived for eighty years and eleven months. The Empress was born on November 14 (26), 1847 in Copenhagen. She departed to another world on October 13, 1928, far from Russia, in a small two-story villa Hvidore in the suburban suburb of Copenhagen Klampenborg.
A week before, the Empress's condition began to noticeably worsen. Despite this, she continued to last day interested in events and asked her to read Danish newspapers regularly. Every day she was visited by her younger brother, Prince Valdemar of Denmark, and her younger sister, Princess Tyra (Tyra), the Duchess of Cumberland. An old aunt and nephew, the Danish King Christian (Christian) X, who by that time had been on the Throne for more than sixteen years, stopped by to visit.
The Russian Tsarina invariably rejoiced at the meeting with her relatives and, despite her weakness, willingly talked with them on endless family topics. She remembered all her numerous nephews and nieces and always vividly discussed the affairs and concerns of the junior representatives of the Danish Royal House.
On October 12, Maria Feodorovna began to weaken rapidly, and in the afternoon, on October 13, she fell into oblivion. At the beginning of the fourth hour, the royal physician Morten Knudsen announced to his relatives that a fatal outcome could occur any minute. From time to time, the dying woman came to herself, looked affectionately at those around her and uttered separate, poorly distinguishable words.
At 7:18 pm on October 13, 1928, the Empress breathed her last and fell into an eternal sleep. Death came, according to doctors, "from weakness of the heart." A few minutes later, the confessor of the Empress, the rector of the Church of St. Alexander Nevsky in Copenhagen and the confessor of the deceased, priest Leonid Kolchev (1871-1944), entered the room, folded the hands of the deceased on his chest and read the prayer for the departed.
The last days at the bedside of the dying woman her daughters were constantly on duty: the eldest Xenia and the younger Olga. The Grand Duchesses deeply honored their mother all their lives, and her death turned out to be a severe shock for them. Despising secular conventions and not embarrassed by those present, they sobbed uncontrollably.
Refugee life scattered the sisters; they saw each other last years quite rare. Olga lived almost inseparably at Villa Vider, performing the role of a nurse, nurse and confidante with "dear Mama". Olga's second husband, the former captain of the Life Guards of Her Imperial Majesty's Cuirassier Regiment, Nikolai Kulikovsky, was here all the time, whom the crowned mother-in-law, despite her humble origins, appreciated and respected as an honest, kind and open person.
Of course, the marriage of the daughter of the Tsar with a simple officer unwittingly created delicate situations. Maria Feodorovna and her children had to meet with members of the Royal Houses, attend aristocratic meetings and receptions, and access to this reserved high-society world was closed to the rootless son-in-law of the Empress once and for all. In "corporation blue blood“Emotional sympathies and personal qualities could not determine the status of a person. Maria Feodorovna never doubted that dynastic etiquette was indestructible and did not tolerate any compromise.
Grand Duchess Olga fully felt the impact of this soulless principle, and Maria Feodorovna was well aware of this. Coming out at the insistence of her mother in 1901 at the age of nineteen, she married the well-born Prince Peter of Oldenburg, the porphyry-born daughter of Tsar Alexander III received a difficult fate. For fifteen years, Olga Alexandrovna suffered, suffered, enduring the complete indifference of her husband, who was only interested in a card game and friendly feasts. She was deprived not only of a full-fledged marriage, the great joy of motherhood, but she did not even feel a friendly disposition from the prince. A break followed only fifteen years later.
When in 1916 Olga announced her desire to connect her life with the adjutant of her nominal prince-husband, none of the Romanov family had a single word of condemnation of the emerging misalliance. The mother approved this decision and was happy for the youngest daughter, who finally knew and true love and the joy of motherhood. In December 1916, Maria Fedorovna wrote to Nicholas II from Kyiv: “Such a joy to see her beaming with happiness, thank God ... And he is very sweet, natural and modest.”
The children of Olga Alexandrovna, two playful, stout little boys, Tikhon and Gury, gave the old Empress many pleasant moments in the last years of her life. Although they were often noisy beyond measure, which sometimes irritated and unnerved, but the grandmother was not angry with them.
The eldest daughter of Maria Feodorovna, Ksenia Alexandrovna, lived almost without a break in England. Mother for a long time believed that Xenia's family happiness was firmly established, although at first she did not have a special disposition for Xenia's chosen one, Grand Duke Alexander Mikhailovich, who was his wife's cousin uncle. Then everything somehow formed, and if the mother-in-law did not fall in love with her son-in-law, then she showed obvious favor to him.
Ksenia and Alexander Mikhailovich ("Sandro") had seven children: daughter Irina and sons Andrey, Fedor, Nikita, Dmitry, Rostislav, Vasily. All of them escaped death in Russia and left with their grandmother, who was rarely seen afterwards. Some of them had already started families of their own, had children, so that Maria Fedorovna managed to live to see several great-grandchildren appear.
Xenia's happiness was complete, but short-lived. Her husband, a restless, ambitious and pretentious man, in one of his many wanderings around the world, met a certain lady who charmed him. He forgot about his origin, about duty, about his wife, about children, about Russia. He burned with passion for several years and was even going to leave everything and leave with his beloved to live in Australia. But the latter had the prudence not to approve this grand ducal recklessness.
In the end, the “unique Sandro” told everything to Ksenia Alexandrovna, for whom this was a terrible blow, since she loved her husband deeply and sincerely. There were unpleasant explanations, but in the end they decided to leave everything as it was and outwardly maintained the appearance of family well-being for almost ten years.
The revolution destroyed this forced alliance. In emigration, without hiding, they lived separately; wife - in England, husband - in the South of France. They took care of the rest of the “dear mother”, without revealing to her the reasons for such a situation. It remained unclear how much Maria Feodorovna was initiated into the drama family life Xenia and whether she was initiated into it at all. In exile, Sandro showed no interest in his mother-in-law and saw her on her deathbed only many years after parting.
Until the end, several persons from the former entourage of the once brilliant Imperial Court were with the Empress: the maid of honor Countess Z. G. Mengden (1878–1950), Prince S. A. Dolgoruky (1872–1933), the maid S. G. Grunwald, more than thirty faithfully served the deceased for years and became irreplaceable for her.
Here, in the villa, two tall bearded men, the last devoted Life Cossacks, who had been under the Empress for almost fifteen years, kept their vigil: K. I. Polyakov (1879–1934) and T. K. Yashchik (1878–1946 ). On that day, tears constantly flowed down the faces of these already elderly Russian soldiers, selflessly devoted to the “Mother Empress”. So, faithfully, faithfully and to the end, according to the commandments of their ancestors and according to the will of the Lord God, their fathers and grandfathers served the Kings before.
Others did not hide their sorrowful feelings. The loss was great and irreparable for all who knew Maria Fedorovna, and not only out of a sense of duty, but also out of the call of the heart of those who followed her into exile, dooming themselves to a difficult lot in an unfamiliar country, where they were needed by no one, except for the one to whom they owe were faithful to the last breath.
The news of the sad event quickly spread. A few minutes after the death, Copenhagen Radio broadcast an emergency message, after which it ceased its transmissions for the rest of the day. In less than half an hour, a car arrived at Villa Widöre with King Christian X of Denmark and Queen Alexandrine, nee Princess of Mecklenburg. In a small living room on the ground floor, they expressed their condolences to the Grand Duchesses.
On the same evening, a memorial service was served in the Russian church in Copenhagen, which was attended by the entire Russian colony. The King of Christians initially did not want to arrange a solemn official funeral for "Empress Dagmar" - the oldest representative of the Danish Royal House. He feared "political complications". However, the sorrow in Denmark became so general that the King had to give way. Four weeks of mourning were declared in the country.
All Danish newspapers placed extensive obituaries containing many heartfelt words about the deceased. The widespread "Nationaltidende" exclaimed on October 14: "Denmark is mourning today for her smart and courageous daughter."
On the day of her death, in the evening, relatives and friends gathered for lithium in the bedchamber of the Empress. The body of the deceased, covered with flowers, was still resting in bed, on her knees, with tears in her eyes, her daughters, the youngest son of Xenia Vasily Alexandrovich, and close associates prayed. Also present were the Danish King Christian X, Prince Valdemar, Prince George of Greece (Maria Feodorovna's nephew), the Duchess of Cumberland, princes and princesses of the Danish Royal House.
The death of the Russian Empress, who occupied a prominent place in the European dynastic hierarchy, did not go unnoticed in other countries. In addition to the Danish Court, mourning was declared at the royal houses of London and Belgrade.
The largest European newspapers placed obituaries and commemorative articles, speaking with sympathy about the deceased, who personified an entire era of European history and survived terrible hardships. The Parisian "Ecode Paris" wrote: "France must honor the memory of her great friend, as well as this mournful mother, worthy of endless regret."
The English Daily Telegraph stated in an editorial: “Empress Maria Feodorovna has been our guest so often and requires such attention to herself, as the sister of the late Queen Alexandra, that the news of her death should cause grief among the British and remind them again of the bitter tragedy. Romanov Dynasty.
But the most powerful shock, the greatest bitterness, the news of the death of Maria Feodorovna echoed in the souls of hundreds of thousands of Russians who survived the bloody whirlwind of the revolution and whiled away their days in almost all countries of the world. In Orthodox churches all over the world, from Tokyo and Shanghai to New York and Buenos Aires, panikhidas were served and memorial candles were lit.
Russia, the country that remained to live in the hearts and souls of people, said goodbye to its Queen. And although the Kingdom of the Two-Headed Eagle did not exist for more than ten years, there were no thrones and crowns left that were desecrated and destroyed by merciless "life improvers", but the Tsaritsa was, being for the Russian people a memory and hope. The bitterness of Russian hearts from an irreplaceable loss was expressed by the priest Leonid Kolchev with heartfelt words: “Pure wax burned out, the flame went out. The life of our dear Mother Empress is over. Many millions of Russian children have been left orphans.”
The entire press of the Russian diaspora, regardless of political preferences, responded to the death of the Last Empress. One of the most influential and widely circulated émigré newspapers, Vozrozhdenie, published in Paris, wrote in an editorial: “With the death of Empress Maria Feodorovna, a great period of Russian history ended; in Denmark, in a modest villa guarded by the last Life Cossack, above all our struggle, outside all our policies and tactics, above all of us, as a living symbol of the former Empire, the last Russian Empress, and Her death, as it were, brings a mournful line to that part of history that has been shattered and scattered by the revolution.
The center of refugee Russia was France and its capital, where the services were especially solemn and crowded. In the main Orthodox church in Paris, the Alexander Nevsky Cathedral on Rue Daru, memorial services went on almost continuously. Representatives of the most famous aristocratic families, officers and dignitaries, former officials of the former imperial court came here to pay their last tribute to their crowned compatriot, to pray for the repose of her soul: chamberlains, maids of honor, chamberlains, masters of the horse and others who miraculously escaped reprisals in their homeland. Here one could also see politicians, people of science, art, and literature.
The whole Daru Street from morning until late evening was full of people, crowded with cars. People said goodbye not only to the Tsarina, but also to their past, to youth, dreams, to everything that made up the meaning of their life there, in their distant and now lost homeland, and what helped to live here, in strangers and so uncomfortable for the Russian soul. "European Palestines". Time spared no one and nothing. It was inexorable and further and further carried away the images, sounds and sensations of the now legendary country of Russia. The most majestic reflection of that lost world was the late Queen.
With tears in their eyes, two well-known ladies prayed fervently in the Orthodox churches of Paris, who in their time brought a lot of emotions to Maria Feodorovna. One of them is the youthful passion of the eldest son of the Empress, then Tsesarevich Nikolai Alexandrovich, the famous ballerina Matilda Kshesinskaya (1872-1971), by this time she had already managed to intermarry with the Russian Imperial House, having married in 1921 with Nicholas II's cousin Grand Duke Andrei Vladimirovich.
Another - Natalia Sergeevna Brasova (nee Sheremetievskaya, 1880-1952), back in 1912 became a morganatic wife younger son Empress Grand Duke Mikhail Alexandrovich. After the revolution and the murder of Mikhail, Brasova left Russia, raised her son George, the grandson of the Empress, but for a long time Maria Feodorovna could not even hear the name of “this woman”, although her grandson was once introduced to her by her son Mikhail.
However, the meeting did take place. Being in England in 1923, the Empress could not refuse to receive the one who had given her so much pain. On April 17 (April 30), 1923, Maria Fedorovna wrote in her diary: “At 11, I received Brasova with her little son, who is now 12 years old. He has grown a lot since I saw him in last time. He is such a sweet boy, but he doesn't look like my dear Misha at all. Their visit was a huge emotional shock for me! But she was sweet and modest, and they both gave me a small Easter egg each, made from old Russian porcelain. This was the first and last meeting; Brasova did not come to the funeral of her strict mother-in-law in Denmark ...
In Russian houses, in Russian restaurants and clubs all these days there was a lot of talk about the deceased. Memorable evenings and talks were arranged. They recalled the various pages of the life of this Danish princess, who had become so dear, so Russian, so her own.
Newspapers published a terrible photo: Maria Fedorovna in a coffin. A small, thin woman, in a white cap, from under which once black, now almost gray curls protruded, with a cross in her hands folded across her chest. She has changed little; the features were poignantly familiar and remained the same as they had been twenty or thirty years ago. The image of this woman in Russia was known to everyone from young to old.
Her portraits adorned the walls. educational institutions, many public places, showcases of fashionable shops, pages of expensive albums on the history of Russia and the Dynasty. They were constantly published by the most widespread newspapers and magazines. There was nothing surprising in the fact that in a poor house of a tradesman, in a God-forsaken hole, some Tsarevokokshaisk, or in an unsightly peasant hut, in a conspicuous place, in a red corner, under the traditional icons of St. Nicholas the Pleasant and the Kazan Mother of God, a portrait of the Empress hung cut from an illustrated magazine. She was known and loved.
The Russian people took this love to emigration, and the last weeks of October 1928 became the days of her memory. The old men with a tear in their voice told about the details of her coronation, personal meetings with her and her unforgettable husband Emperor Alexander III. With spiritual trepidation, for the umpteenth time, they admired the courage of the Empress in the difficult years of revolutionary unrest, the firmness of her will and principles. A story was passed from mouth to mouth that happened in the spring of 1918, when the Germans occupied the Crimea, where Maria Fedorovna was under Bolshevik arrest.
Emperor Wilhelm II sent his representative, Baron Stolzenberg, who offered the Empress to leave the dangerous place without hindrance and move with the help of the German authorities to Denmark. And then the old woman, who withstood many humiliations and insults from her former subjects, who almost killed her and her loved ones, exclaimed with truly royal grandeur and dignity: “Help from the enemies of Russia? - Never!" These words became winged and forever remained in the annals of Russian courage and self-sacrifice.
All Russian refugees had a hard time in a foreign land. But no one knew, no one heard how hard it was for the Queen - a mother and a widow who lost her throne, her children and was not even able to pray at the graves of her loved ones. Since everything ended so abruptly and irrevocably on March 2, 1917, when her Nicky renounced power, life has turned upside down hopelessly. Everything around began to crumble before our eyes, and sometimes there was not enough strength and desire to go forward; there was no air to breathe deeply. Some terrible dream suddenly became a reality. Years passed, and the terrible vision did not pass. And people have changed so incredibly. She was sometimes rude to those who only yesterday were servile, she faced cold neglect where until recently she met only deep respect.
Even relatives began to treat differently. When in May 1919, after a five-year break, Maria Feodorovna ended up in London, she realized with bitterness that no one needed them, the Romanovs, they had become a burden for everyone. No, her sister, the English Queen Widow Alexandra, her "dear Alyx", remained the same as always: kind, affectionate, caring. But she was already old and sick, removed from almost everyone and everything, whiled away her days with her daughter Victoria - a bilious old maid. The nephew of Maria Feodorovna, King George V, did not show interest in the refugee and several times demonstrated cold indifference, although he always treated her with unfailing reverence before. Now, as Alyx explained to her, trying to shield her son, "the political situation was very difficult."
The Queen-Exile faced a cool reception even upon arrival in Denmark, where her other nephew, King Christian X, was even less disposed to render her aunt special characters attention. At the beginning there were unpleasant explanations, quarrels, but in the end Maria Feodorovna got used to her fate and humility took possession of her soul. She did not complain to anyone and did not complain about anyone.
Years of exile new world people, things and situations could not help but influence the views of the Empress, which she always changed from with great difficulty. But it was necessary to be able to perceive in a new way what had previously seemed "clear once and for all."
And perhaps the most remarkable transformation concerned her relationship with her daughter-in-law, Empress Alexandra Feodorovna. In exile, Maria Fedorovna no longer perceived her the way she had before. Gone were the displeasures and irritations. Now it's all gone. No more reproach, no more ambiguity.
When Maria Feodorovna read the book by Alexandra Feodorovna's friend, Mrs. Lily Den, "THE REAL TSARINA", published in London in 1922, many things were revealed differently. She saw the Daughter-in-law as she had never known in general - a great and courageous Wife, Mother, Empress. Maria Fedorovna knew how to appreciate nobility, honor, devotion, and now she was able to appreciate Alika, who had to endure such torment and suffering, in comparison with which her own were worth little ...
Having ceased to be the Queen for the “royals”, Maria Fedorovna remained such for the Russians, who greedily hung on her every word. The Russian diaspora was greatly impressed by the Tsaritsa's dying wish, published in the newspapers, that after the destruction of Soviet power, her body would be transported to St. Petersburg and buried next to the grave of Emperor Alexander III.
Even earlier, her decision not to recognize the “Emperor” of Grand Duke Kirill Vladimirovich, who declared himself such in 1924 in Paris, was discussed for a long time.
The question of the legitimate successor of Emperor Nicholas II split the emigration, led to many years of tedious litigation and bickering. Two main "parties" were formed - "Kirillovtsy" and "Nikolaevtsy". The former grouped around Grand Duke Kirill Vladimirovich, while the latter defended the rights of Grand Duke Nikolai Nikolaevich.
In the autumn of 1924, a letter from Empress Maria Feodorovna addressed to Grand Duke Nikolai Nikolaevich appeared in the press, which caused a great resonance: “There is still no exact news about the fate of My beloved Sons and Grandson, and therefore I consider the appearance of a new Emperor premature. There is still no person who could extinguish the last ray of hope in Me… If the Lord, in His inscrutable ways, was pleased to call My beloved Sons and Grandson to Himself, then I, without looking ahead, with firm hope in God’s mercy, believe that Sovereign Emperor will be indicated by Our Fundamental Laws in alliance with the Orthodox Church together with the Russian People. I pray to God that He will not be angry with Us to the end and will soon send Us salvation in ways known only to Him.
The respect for the Empress was so great that no one dared to publicly criticize her position, although she seriously shook the positions of the “Kirillovites” ...
The main mourning ceremonies took place in Denmark, and the order of the funeral was determined by King Christian X. Relatives, famous figures of the Russian diaspora began to gather in Copenhagen: Grand Duke Alexander Mikhailovich (son-in-law of the deceased), Grand Duke Kirill Vladimirovich, Grand Duchess Maria Pavlovna (the Younger), Prince of Imperial blood Gabriel Konstantinovich, several other members of the overthrown dynasty; head of the Russian church administration abroad, Metropolitan Evlogii (1868–1946), former prime minister A.F. Trepov (1862–1928), representatives from various officer associations and emigre unions.
There were also persons of royal blood: the nephew of the late King of Norway Gaookon (Hawkon) VII, the Swedish Crown Prince Gustav-Adolf, the sons of the English King George V: the Duke of York - the future King George VI, the father of Queen Elizabeth II and the Duke of Wales - the future King Edward VIII, King Albert I of Belgium and others.
On October 16, the coffin with the body of the Empress left the Villa Videre. The Empress began her last journey, the route of which no longer depended on her will.
It was a warm, quiet and sunny day. It was almost windless; a rather rare case for autumn Denmark, continuously blown through by the winds of cold seas. Shrouded in a crimson-gold veil, Klampenborg was seeing off his old-timer, a man who had come to know and fell in love with this metropolitan suburb long ago, many decades ago, when there was no cinema, no telephone, no electricity, no cars, but there were these shady and almost deserted on weekdays. the days of the alley, these well-groomed lawns, bright flower beds, surrounded by greenery of the villa.
As a young girl, on the threshold of her youth, she used to come here with her parents, brothers and sisters. Here they played in the shade of old lindens, took sea baths recommended by doctors, who believed that the Princess, due to the fragility of her physique, must certainly be engaged in hardening. She was too careful not to follow the recommendations of her elders, but also too wayward to meekly obey. She always bathed with great joy, rather quickly learned to swim well, and at the age of sixteen she could already swim quite far.
She brought her husband, Tsesarevich Alexander Alexandrovich, to Klampenborg when she first returned from Russia to her parents' house after her wedding. It happened in the summer of 1867. They spent happy hours together, swimming in the sea and relaxing on the shore. And the husband, who grew up among the imposing landscape and landscape parks of Tsarskoye Selo, Peterhof and Gatchina, was well acquainted with the almost virgin nature of the Russian plain, was fascinated by the view of Danish “ruralness”, the harmony of natural beauty and human handiwork.
In August 1867, the Tsesarevich wrote to his mother Empress Maria Alexandrovna: “This is a lovely place. The entire road that runs from Copenhagen along the seashore is built up with dachas, and an abyss of people lives here. This road continues, I'm sure, about 10 versts, and all one dacha after another, and there are lovely dachas. On Sundays, all Copenhagen gathers in Klampenborg, there are balls and fun evenings.
Here, in Klampenborg, ten kilometers north of the center of Copenhagen, Empress Maria Feodorovna with her older sister and closest friend, English Queen Alexandra, after the death in 1906 of the father of King Christian IX and decided to purchase their own residence. Visiting Denmark, it was now too hard for them to visit official royal residences, in those places, in those walls, where everything was belittled with memories, where every thing, every room reminded of dear parents, of sweet-sorrowful, forever gone events and images of a long time ago. but an unforgettable past.
In half with Alexandra, Maria Fedorovna bought the villa Vidore. All silver, porcelain, tablecloths and even bed linen were marked with the monogram of both owners until the end of Maria Feodorovna's life. 1
Shortly after the death of Maria Feodorovna, the Vidore villa was sold and over time it housed a hospital.
The Queen of England completely trusted the taste of her younger sister, and Maria Feodorovna put all her temperament and maximalism into the equipment and decoration of her first (and last) home in Denmark. For the premises, the best damask fabric of various colors was bought, exquisite furniture was purchased in the style of Louis XVI and, of course, in the Jacob style so beloved by the Empress; the best masters - builders and cabinetmakers were invited. And she delved into everything, everything interested her.
On September 9, 1906, she reported to her son Emperor Nicholas II: “We were twice in our Hvidore house ... We were delighted with it: the view is so wonderful, right on the sea, such a beautiful little garden, a lot of flowers, just lovely. The house isn't finished yet. We chose different materials for the rooms, and I think it will be amazingly cute and cozy.”
So it happened...
The candle burnt out pure wax. The flame is out. The life of the Queen Mother has faded away. Orphaned by millions of Russian children ...
Holy Russia, do you hear our funeral sobs here, our funeral songs? Do you see this coffin with the remains of the One Who shared the royal labors of Her August husband, the great Peacemaker Emperor Alexander III? Alas, Russia is bound by the chains of slavery, her very name is destroyed, therefore only relatively few have the opportunity to personally bow to the tomb of the Newly Reposed...
Do not be embarrassed by this, our mother, the Queen. An exceptional lot has fallen to Your lot. God raised You to the very pinnacle of earthly greatness, but even there You remained a human being whose destiny is sorrow and suffering. The royal crown will not save them either...
You had to experience a lot of grief and all sorts of hardships during Your long-term life path. Weak in body, but strong in spirit, you always maintained courage, invariably believed in the triumph of truth and truth. This example of Yours inspires us, it is Your spirit that is preserved in our hearts. All this serves as a guarantee of the coming revival of our dear Motherland.
The Lord did not judge You to wait here on earth for that joyful day, but from there, from on high, You will see better. The day will come and You will see the fallen chains of bloody oppression, churches overflowing with fervently and freely praying people, religious processions with a whole forest of banners and numerous icons, You will hear the roar of bells and the rejoicing of Your people, triumphant victory of truth and truth.
That's when all over the face of the earth native people Russian, the Orthodox people will kneel to sing to You and all the martyred members of Your Royal Family “with the saints, rest in peace” ... And now, where the news of Your quiet and serene death reaches, there - while furtively, here abroad - everywhere in dispersion it pours to God prayer: "God rest the soul in God of the Reposed Newly Reposed Most Pious Empress Empress Maria Feodorovna." Only this prayer You now need, and it will help us to endure the bitterness of the heavy loss that has befallen us ...
You see, You hear, my spiritual Daughter, I fulfilled Your will, which was in my power, now it’s Your turn, fulfill mine and not only mine, but through me unworthy - the request of all Your Russian people: forgive us, Mother, all the insults and sorrows inflicted on You by will and not by will, by reason and foolishness ... and when you stand before the Throne of the Lord of Glory, Who, we believe, will honor You with His Kingdom and indwell You in the Heavenly Temple, as You created this temple for Him on earth, tell Him there: Lord, You know how grievously the Russian people suffer, You adopted Me, I pray Thee, turn your anger to mercy, listen to My and their prayer ...
Farewell, our Mother Queen, and in my face accept the bow of the earth from all the people loyal to You.
The accusations of the Sovereign in the murder of St. Philip (although it would be more correct to speak of an order to kill a saint) go back to four primary sources:
- annals;
- memoirs of foreigners I. Taube and E. Kruse;
- the works of Prince A. Kurbsky;
- Solovetsky "Life".
It should be said that without exception, all the compilers of these documents were political opponents of the Tsar, and therefore a critical attitude to these sources is necessary.
Chronicles.
So, the Novgorod Third Chronicle, under the summer of 7077, reporting the strangulation of St. Philip, calls him "the wonderworker of all Russia", that is, the chronicler speaks of him as an already canonized saint. This indicates that the annalistic record was compiled several decades after the events described. The Mazurin Chronicle for 1570 (vol. 31 PSRL, p. 140), reporting the death of Metropolitan Philip, directly refers to his "Life", which was compiled no earlier than the very endXVIcentury. The difference between the event and the annalistic record is about 30 years!
Memoirs.
“The memoirs of Taube and Kruse are verbose and detailed, but their obviously slanderous nature takes them out of the brackets of reliable sources. Serious scientific researchers do not consider them as such. Thus, the leading specialist in Russian history of this period, R. G. Skrynnikov, notes: “The eyewitnesses of the events, Taube and Kruse, compiled a lengthy, but very tendentious account of the events four years after the trial.” In addition, the moral character of these political crooks, who have stained themselves with numerous betrayals, deprives them of the right to be witnesses at the court of history, and at any other court.
Works of Kurbsky.
The same can be said about Prince A. Kurbsky. Being the commander of the Russian troops in Livonia, he entered into an agreement with the Polish king Sigismund, and changed during the fighting. He received an award for this with lands and serfs in Lithuania. Personally commanded military operations against Russia. The Polish-Lithuanian and Tatar detachments under his command not only fought the Russian land, but also destroyed Orthodox churches, which he himself does not deny in his letters to the Tsar. As a source of information about events in Russia after 1564, it is not reliable not only because of its sharply negative attitude towards the Sovereign, but also simply because he lived on the territory of another state and was not an eyewitness to the events. On virtually every page of his writings there are "mistakes" and "inaccuracies", most of which are deliberate slander.
Life of Saint Philip.
It is not regrettable, but the "Life" of Metropolitan Philip raises many questions. It was written by opponents of King John after his death and contains many factual errors. R. G. Skrynnikov points out that "The Life of Metropolitan Philip" was written ... in the 90sXVIcentury in the Solovetsky Monastery. Its authors were not eyewitnesses of the events described, but used the memories of living witnesses: the elder Simeon (Semyon Kobylin), the former bailiff at F. Kolychev and the Solovetsky monks who traveled to Moscow during the trial of Philip. (Skrynnikov R. G. Philip Kolychev // Saints and power. - L., 1990. P. 216-217.)
Thus, the "Life" was compiled from the words of 1) the monks who slandered the saint; their slanderous testimony played a decisive role in the condemnation of Metropolitan Philip; 2) the former bailiff Semyon Kobylin, who guarded the saint in the Otrochi Monastery and did not fulfill his direct duties, and perhaps was involved in the murder. Is it reasonable to take the words of these people on faith, even if these words have taken the form of living? Their attitude towards the Sovereign and their desire to shield themselves and expose others is quite understandable. Compiled by slanderers and accusers of Metropolitan Philip, the text of the life contains many oddities. He "has long baffled researchers with his confusion and abundance of errors" (Skrynnikov). For example, the life tells how the tsar sent the severed head of his brother, Mikhail Ivanovich, to the saint who had already been reduced from the pulpit, but still in Moscow. But the roundabout M.I. Kolychev died in 1571, three years after the events described. It is also surprising that the life conveys in detail the conversation between Malyuta and St. Philip, and also talks about how Malyuta allegedly killed the holy prisoner, although the authors of the text of the "Life" themselves claim that "no one was a witness to what happened between them." (Fedotov G.P. Saint Philip, Metropolitan of Moscow. - M., 1991. P. 80-81; Reverend Abbot Philip. // Solovetsky Patericon. - M., 1991. P. 64; Life of St. Philip, Metropolitan of Moscow. // Bekhmeteva A. N. Lives of the Saints. - M., 1897. P. 61; Fedotov G. P. Decree op. pp. 82-83.)
The unreliability of some of the episodes described in the "Life" is indicated not only by secular, but also by Orthodox researchers. So, G. P. Fedotov, giving an assessment of the dialogues cited in the Life, emphasizes that the speech of St. Philip "is precious to us, not as an exact record of the words of the saint, but as an ideal dialogue ... since it does not bear the character of authenticity." And he adds that too much in these memorable words belongs to the eloquent pen of the historian Karamzin.
Shielding themselves, the compilers of the "Life" point out those who ordered the slander against Saint Philip. These are "The malice of the accomplice Pimen of Novgorod, Pafnuty of Suzdal, Philotheus of Ryazan, siggel Blagoveshchensky Eustathius." The latter, the confessor of Uaria, was a "whisperer" against St. Philip before the king: “constantly appearing and secretly carrying speeches unlike the king in St. Philip." About Archbishop Pimen, the Life says that he was the first hierarch of the Russian Church after the Metropolitan, who dreamed of "rapturing his throne." To condemn and depose St. Philip, they held this "sobor", which, according to Kartashev, became "the most disgraceful of all that have been throughout Russian church history."
G. P. Fedotov, despite all his prejudice against the Tsar, noted: “It fell to the holy confessor to drink the whole cup of bitterness: to be condemned not by the arbitrariness of a tyrant, but by the cathedral of the Russian church and slandered by his spiritual children.” (Fedotov G.P. Saint Philip, Metropolitan of Moscow. - M., 1991. P. 78.)
Thus, the names of Saint Philip's enemies, both those who slandered him and those who ordered the slander and condemned him, are well known. As regards the relationship of the Sovereign to St. Philip, it becomes clear from the Life that the Tsar was deceived. As soon as he was convinced "as if by cunning he was lying on a saint," he immediately subjected the slanderers to disgrace and exile. St. Demetrius of Rostov, the compiler of the last canonically impeccable text of the Four Menaia, does not mention that the Tsar was in any way involved in the death of the Metropolitan. In addition, Kurbsky pointed out that the Tsar “as if he would have sent (Metropolitan Philip) before him and asked for his blessing, and also for his return to the throne,” that is, he asked to return to the metropolis.
Nikolai Nevrev. "Metropolitan Philip and Malyuta Skuratov" (1898)
Conclusions.
Sources "testifying" to the murder of St. Philip Grigory Lukyanovich Skuratov-Belsky, by order of the Tsar, were compiled in an environment hostile to the Tsar and many years after the events described. Their compilers write from other people's words, they experience a pronounced rejection of the policy of centralization pursued by the Moscow government and willingly repeat rumors discrediting the Moscow Sovereigns. These primary sources are too biased and unreliable. They must be subjected to critical analysis. Moreover, the facts themselves: the trial of the saint, deprivation of his rank, exile and martyrdom are not subject to the slightest doubt.
However, the accusation of Tsar Ivan the Terrible that all this was done by his direct command has no serious grounds. Unbiased and serious scientific research is needed to reveal the truth. Moreover, it is necessary to analyze the relics of St. Philip for poison. I would not be at all surprised if the poison was discovered, and it would be the same poison that poisoned Tsar John Vasilyevich and almost his entire family.
"Confessor of the Empress" is the first publication in Russia of the works of the Russian priest and palace archpriest Leonid Kolchev, who first was the confessor of the Dowager Empress Maria Feodorovna, and then became the spiritual mentor of her "purple-born" daughter, Grand Duchess Olga Alexandrovna. For many years he was a conscientious minister of the church outside his country, zealously defending and defending the interests of the Russian Orthodox Church in a foreign land. Father Leonid found his resting place in Denmark, but today he returns to his native land with his labors.
The uniqueness of this book lies in the fact that the works of the confessor of the Empress were published in Russia for the first time. In addition, one of the chapters of this book presents a biography of Leonid Kolchev, and also provides detailed description burial of the Dowager Empress Maria Feodorovna, held in Denmark in 1928. On the eve of the presentation of the book, Olga Nikolaevna Kulikovskaya-Romanova gave an exclusive interview to the correspondent of Soyuznaya Gazeta and the Compatriots portal Elena Yeremeeva.
- Olga Nikolaevna, when did you first learn about Leonid Kolchev? And how did the idea for this book come about?
- My husband, the grandson of Emperor Alexander III, Tikhon Nikolaevich Kulikovsky-Romanov, told a lot about the priest Leonid Kolchev. Tikhon spent his youth in Denmark, where he had to meet more than once with this wonderful and pious man - Father Leonid. In addition, the son of Father Leonid - Arkady was a teacher of the children of Grand Duchess Olga Alexandrovna - Tikhon and Gury. Years later, in his letters, Arkady Leonidovich perfectly characterizes the atmosphere of that time that reigned in the Russian colony in Denmark, that spirit of love and mutual support that linked people into one whole, who, by the will of Providence, found themselves far from Russia dear to their hearts. The idea to publish the works of this truly legendary for the representatives of the Romanovs, and for the history of Russia, the priest Leonid Kolchev came to me more than seven years ago. But it so happened that it was not possible to publish it earlier. After all, I had to look for the works of Father Leonid almost all over the world. And by the will of fate, two unique brochures with his works fell into my hands. The first was published in Paris in 1932 and is called "The First Book of the Law of God", the second - "Secrets of the Afterlife" - it was printed in a scanty edition and published in Copenhagen in 1934. In addition, a copy of another book by the confessor of the Empress is kept in my personal library - this is the "Collection of Instructions for All Sundays and Holidays of the Year", printed in Copenhagen in 1938. This truly invaluable work of Father Leonid was kindly presented to me by the rector of the Church of the Holy Right-Believing Grand Duke Alexander Nevsky in Copenhagen, Father Sergius Plekhov and Mother Elena in 2004. The content of the collection is placed in the appendix to the book "Confessor of the Empress", so Russian readers can now get acquainted with the homiletic art of Father Leonid.
- Information about the Romanov dynasty is a fairly popular topic in Russia today. How can you explain the lack of interest in such a legendary person as the confessor of Empress Maria Feodorovna?
- Only a few knew that Leonid Kolchev was an outstanding personality even at the beginning of the last century. Among them is the Metropolitan of the Orthodox Russian Church in Western Europe Evlogy, who blessed Father Leonid to go to Denmark to the parish of the Church of the Holy Right-Believing Grand Duke Alexander Nevsky. This happened in 1924, when the Empress Dowager was in Denmark, who at that time was especially in dire need of the presence of a person with a strong spirit and at the same time a literate and devoted clergyman. It was no coincidence that Vladyka Evlogii gave preference to the candidacy of Father Leonid; he knew perfectly well that Kolchev had already been well acquainted with Empress Maria Feodorovna and her daughter, Grand Duchess Olga Alexandrovna. After all, it was he, a simple county priest from Morshansk, who was appointed a priest in the court Intercession Church in Oreanda. And in the fall of 1894, Father Leonid helped conduct a service to the holy righteous Father John of Krondstadt, who was urgently summoned from St. Petersburg to the Crimea to the dying Emperor Alexander III.
- You provide a detailed genealogy of the Kolchev family in the book. How did you get this information?
- Working on the book became for me not just a collection of rare and often unique archival materials, but also a real scientific research. After all, many of the data and facts from the biography of Father Leonid had to be rechecked and clarified many times over. A lot of effort had to be spent on correcting in the text old spelling, which Father Leonid carefully observed in all his works. As for the pedigree of the Kolchev family, they themselves helped me to compile it. The fact is that I have known some of the Kolchev family now living in the USA for more than 20 years. Later, I met the descendants of the Kolchevs, now living in Copenhagen.
How was this book published?
- Part of my personal savings also went to the publication of the book, and mainly the funds that were kindly provided for this project by the vice president of the association " New Age"Sergey Feliksovich Sanakoev. By the way, the money from the sale of this publication will be used to restore the cross installed on the grave of Father Leonid in Denmark.
- The book contains a detailed description of the farewell procedure for Empress Maria Feodorovna in Denmark. How was this information obtained?
- Tikhon Nikolaevich told me about this. He was then more than 12 years old, he was present at the burial and was fully aware of what was happening around. In the notes of Father Leonid Kolchev, as well as Metropolitan Evlogy (Georgievsky), who was specially summoned to the funeral service and funeral of Her Majesty, one can also find many details about the procedure for passing the funeral procession. In addition, I have preserved many letters from Grand Duchess Olga Alexandrovna addressed to her close friend Alexandra Iskra, who lived in Denmark. True, the correspondence between them began after Olga Alexandrovna left Denmark for Canada. But these were very warm, most ordinary letters that the tsar's daughter wrote to her close friend.
- Did you specifically plan to hold a presentation of this book on the eve of the transfer of the ashes of Empress Maria Feodorovna from Denmark to Russia?
- I didn't plan anything on purpose - it's just a coincidence. The fact that the book "The Confessor of the Empress" is being published right now is an accident, but nothing happens by chance. In my life there were quite a few cases that seemed to be deliberate by someone. I am not surprised, but I see the finger of God in this, because I am sure that everything in life happens in a timely manner. I am glad that the works of Archpriest Leonid Kolchev are now returning to Russia. God willing, the temple and the community, which he carefully preserved, will in time become part of our single Russian Orthodox Mother Church. For me personally, the publication of the works of Father Leonid Kolchev is just a small part of the cultural, spiritual and educational mission that I have been continuing to carry out in Russia for more than 15 years. And let this book be a modest wreath at the restored cross on the grave of this remarkable Russian man who found rest in Danish soil.
http://www.russedina.ru/?id=10186
The last confessor of the Royal Family was destined to become Archpriest Alexander Vasiliev.
Who is he, a pupil of the famous rural school of Sergei Rachinsky in the village of Tatevo?
Alexander Petrovich Vasiliev was born on August 6, 1868 in the village of Shopotovo *) Belsky district of the Smolensk province
(now the Tver region) in the family of a simple peasant farmer. In the early childhood Alexander lost
parents, but without care was not left. The boy Alexander Vasiliev was accepted into the school of the neighboring village of Tatevo by the famous
folk teacher Sergei Alexandrovich Rachinsky. During the years of study, the professor-teacher noticed in the God-fearing
the boy had a great love for churchness and a desire for spiritual sciences.
* This is mistake. Official name - Shoptovo, Belsky district. (approx. tatevo )
The school activities of S.A. Rachinsky were closely combined with his Orthodox sober activities. One of many
in Russia at the end of the 19th century, he tried to put a stop to that terrible habit of many compatriots, which even now
casually condescendingly called "national" - unbridled drunkenness. July 5, 1882 Sergei Alexandrovich
together with his students, he created the Tatev Temperance Society, which later served as an example for
development of the Orthodox sober movement in Russia. Among the first members of this society was 14-year-old Alexander
Vasiliev. According to the memoirs of the Tatev teacher, most of his students met the idea of creating such a society
sympathetically (they saw each other in their native villages, and even in the houses of drunken passions), and a solemn vow was made in the church
sobriety for a year. Since then, it has been updated annually.
Rachinsky took the closest part in the further fate of his pupil. Theological school, then the spiritual
seminary and finally - he entered the St. Petersburg Theological Academy. It was Vasilyeva who introduced his
comrades at the academy with the experience of sober work Sergei Alexandrovich Rachinsky. December 2, 1889 student
Alexander wrote to his teacher:
“Dear benefactor Sergei Alexandrovich!
On November 25, I read my essay about the Tatev school in the students' meeting, and, it seems, with success. It was noticeable
which made an impression, because after reading, lively questions were conducted for a long time. The students were from all courses.
Some, having heard what work it takes to conduct business in Tatev, were horrified and turned their thoughts back…”.
Three months later, within the walls of the metropolitan Theological Academy, the first society among the higher theological schools of Russia was born.
sobriety based on experience approval sober life in Tatevo.
Like any good deed, the sobriety society at the Metropolitan Theological Academy met with temptations. March 10 of the same year
Alexander Petrovich Vasiliev reported to his mentor in Tatevo: “The opening of a society within the walls of the academy is not much
part of our students liked it and provoked mockery from them. I had to move quite a bit, but we are on
they walked, endured everything with patience and drew close to each other.
The temptations passed, and the cause of Orthodox sobriety, based on the experience of Rachinsky, began to bear good fruit. Already
two and a half weeks later, Alexander noted in a letter to his teacher: “Our sobriety society is growing stronger and growing ...
I want to persuade the priest to open a sobriety society at the factory (the paper factory of the Vargunins. - T.G.), because there
On holidays, great drunkenness and ugliness flourish.
The sermons of Alexander Vasiliev inspired the Vargunin workers to create a sobriety society at the temple.
The Vargunians sought to arrange the first religious procession of Orthodox teetotalers in Russia. However, to fulfill this desire
it was not easy: drunken hooligans behind the Nevskaya Zastava, where the Vargunins' factory was located, were expected to provoke provocations. If
the first religious procession of teetotalers was overshadowed by ugly antics, it is unlikely that the secular and spiritual authorities of the capital
allowed to hold a similar procession in the near future.
The risk was great, but Alexander Vasiliev fearlessly laid the foundation for the religious processions of Orthodox teetotalers. In 1892
In the same year, with several dozen Vargunin teetotalers, he went to Kolpino to see the miraculous icon of St. Nicholas. walked
without banners, even without a cross, with one icon of St. Nicholas from the Vargunin church. We walked at night, along the canvas of Nikolaevskaya
railroad. This was done partly out of Christian humility and simplicity, and partly to avoid
rude ridicule and bullying, to which the first teetotalers were generally subjected, and even more these bullying could
threaten such a small procession. This was the beginning of the great work of establishing a sober lifestyle.
In 1893, already Priest Alexander Vasilyev completed his studies at the St. Petersburg Theological Academy. Pedagogical and
the pastoral merits of the priest were noticed and highly appreciated by the Chief Procurator of the Holy Synod, Konstantin Petrovich Pobedonostsev.
In 1901, Metropolitan Alexander Vasiliev was elevated to the rank of archpriest and serves in churches in St. Petersburg.
From January 9, 1910, Archpriest Alexander Vasiliev, at the invitation of Empress Alexandra Feodorovna, was
teacher of the king's children. Soon the father became the confessor of Tsarevich Alexei, and from January 7, 1912 - a teacher
The Law of God for the Heir. Daughter of Alexandra Maria recalls: "Father taught the Tsarevich the Law of God. Alexei
was very religious. The relations of the Sovereign with him (i.e. with Alexander Vasilyev. - T.G.) were the warmest. "At the same time
the priest becomes the confessor of the royal children.
Since 1913, the priest was appointed rector of the temple of the Fedorov Icon of the Mother of God in memory of the 300th anniversary of the Romanov dynasty
in Tsarskoye Selo. And from February 2, 1914, Archpriest Alexander Vasiliev became the confessor of Their Imperial Majesties
Nikolai Alexandrovich and Alexandra Feodorovna.
His sermons made a deep impression on his listeners. This was noted, for example, by Empress Alexandra Feodorovna
after the liturgy in Tsarskoye Selo on August 26, 1915. She informs in her letter to Nicholas II at headquarters about the sermon of the archpriest
Alexandra Vasilyeva: “Batiushka spoke beautifully. I would like to more people from the city listened to him.
It would be very useful for them, as he touched on internal issues very well.”
In correspondence with her husband, the Empress calls her confessor, a native of the common people, "Father." "Our Father served
a prayer service…”, “I asked the Father to read the prayers…”, “The father spoke a sermon about Mary of Egypt”, “…I would like you to
(Emperor Nicholas II. - T.G.) took communion, and Batiushka thinks the same thing", "... Batiushka brought Baby (to Tsesarevich Alexei -T.G..)
Holy Communion "," The children went ... to a memorial service for Batiushkin's son, he asked us to come.
The last years before the revolution especially brought together Royal Family and her confessor, Archpriest Alexander Petrovich Vasiliev.
The moral character of Alexander is best characterized by the following fact. In Sept. 1916 his favorite son, Pavlovsky officer
regiment, died at the front. Empress Alexandra Fedorovna, out of sympathy for her father's grief, offered to transfer to the rear from the fighting
parts of the remaining sons, but Fr. Alexander refused. (In the family of Father Alexander and his wife, Olga Ivanovna, there are seven children, five
sons and two daughters).
The confessor of the Empress, Archpriest Alexander Vasiliev, was at first a supporter of Rasputin. He believed in his sincerity. Only
later doubts crept into his soul. Unfortunately for him, it was the time when the royal confessor was bound to speak
to fight the "dark forces", and either defeat them or step aside. It was the cross of Father Alexander Vasiliev, who
he could not bear. It is likely that Father Alexander, knowing the stubbornness of the Empress, did not dare to enter into polemics with her.
regarding Rasputin.
Our countryman had to accompany the elder on his last journey. December 21, 1916. At 9 o'clock we went with the whole family ... to the field,
where they were present at a sad picture: the coffin with the body of the unforgettable Gregory, who was killed on the night of December 17th. fiends in the house
F. Yusupov, who was already lowered into the grave. Father Alexander Vasiliev served lithium, after which we returned home.
The weather was gray at 12 degrees below zero." Such a mournful entry was made by the emperor in his diary.
And suddenly disaster struck. Although many expected her arrival, but still this very moment was unexpected. Such
feelings were experienced by her confessor, who loves the Royal Family.
In the first half of July 1917, at a secret meeting of the Provisional Government, it was decided to send the Imperial
family to Siberia. Before the forced departure of the Royal Family, Archpriest Alexander Petrovich Vasiliev served as parting
prayer service before the Icon of the Mother of God of the Sign. On July 30, Sovereign Emperor Nikolai Alexandrovich wrote in his diary:
“We went to mass, and after breakfast to a prayer service, to which they brought the icon of the Mother of God of the Sign. Somehow it was warm
pray to Her holy face together with all our people.”
After the Royal Family was sent to Tobolsk, Protopresbyter of the court clergy Alexander Dernov tried to improve the situation.
his subordinate, translated Fr. Alexander Vasiliev to the working outskirts, to the Church of the Assumption of the Blessed Virgin Mary. Through the efforts of the same
Protopresbyter father was granted a pension, which gave his large family the opportunity to survive in the face of the impending
hunger and destruction. By this time, the health of the tireless shepherd was already thoroughly undermined. Did he learn about the death of the royal
family in which he was called Father? Did you remember how, in a small school in the Russian outback, the Teacher with capital letter spoke
about firmness in their convictions?
On August 29, 1918, Vasiliev was arrested, and on September 5, 1918, the seriously ill Archpriest Alexander