A People's Tragedy Read Online Free PDF Page A

the conviction to rule Russia through his own religious conscience. Nicholas often liked to justify his policies on the grounds that the idea had 'come to him' from God. According to Count Witte, one of his most enlightened ministers, Nicholas believed that 'people do not influence events, that God directs everything, and that the Tsar, as God's anointed, should not take advice from anyone but follow only his divine inspiration. Such was Nicholas's admiration for the semi-Asiatic customs of the Middle Ages that he tried to introduce them at his court. He ordered the retention of the old Slavonic forms of spelling in official documents and publications long after they had been phased out in literary Russian. He talked of Rus', the old Muscovite term for the core lands of Russia, instead of Rossiia, a term for the Empire which had been adopted since Peter the Great. He disliked the title Gosudar Imperator (Sovereign Emperor), also introduced by Peter, since it implied that the autocrat was no more than the first servant of the abstract state (the gosudarstvo), and much preferred the older title Tsar (derived from the Greek term kaisar), which went back to the Byzantine era and carried religious connotations of paternal rule. He even toyed with the idea of making all his courtiers wear long caftans, like those of the ancient Muscovite boyars (it was only the cost that discouraged him).
    The Minister of the Interior, D. S. Sipiagin, who had given him the idea, had his own offices decorated in the Muscovite style. On one occasion he received the Tsar, who came dressed as Alexei, with all the rituals of the seventeenth-century court, complete with a traditional Russian feast and a gypsy orchestra. Nicholas encouraged the Russian courtly fashion — which had begun in his father's reign — for seventeenth-century costume balls. In 1903 he himself gave one of the most lavish. The guests appeared in replicas of court dress from Alexei's reign and danced medieval Russian dances.
    Photographs of all the guests, each identified by their respective court ranks from the seventeenth and the twentieth centuries, were published in two richly produced albums.
    Nicholas appeared in a replica of the processional robe worn by Alexei, and Alexandra in the gown and headdress worn by his Tsarina Natalia.4
    Nicholas made no secret of the fact that he much preferred Moscow to St Petersburg.
    The old 'holy city', with its thousand onion domes, stood for the Eastern and Byzantine traditions which lay at the heart of his Muscovite world-view. Untouched by the West, Moscow retained the 'national style' so favoured by the last two Tsars. Both considered Petersburg, with its classical architectural style, its Western shops and bourgeoisie, alien to Russia. They tried
    to Muscovitize it by building churches in the Byzantine style — a fashion started under Nicholas I — and adding archaic architectural features to its cityscape. Alexander III, for example, commissioned a Temple of Christ's Resurrection, which was built in the old Moscow style, to consecrate the site on the Catherine Canal where his father had been assassinated in 1881. With its onion domes, colourful mosaics and ornate decorations, it presented a bizarre contrast with the other great cathedrals of the city, the Kazan Cathedral and St Isaac s, which were both built in the classical style. Nicholas refashioned buildings in the neo-Byzantine manner. The School Council of the Holy Synod was remodelled as the Alexander Nevsky Temple-Monument by embellishing its classical facade with Muscovite motifs and adding to its flat roof five onion domes and a triangular steeple. More buildings were built in the old Russian style to mark the Romanov jubilee. The Tercentenary Cathedral, near the Moscow Station, for example, was built in explicit imitation of the seventeenth-century Rostov church style. The Fedorov Village, built by Nicholas at Tsarskoe Selo, just outside the capital, elaborately recreated