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© PYOTR PATRUSHEV

Sydney Morning Herald

News and Features

YOUTH REDISCOVERS THE DEATH OF THE LAST TSAR

 

 

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THE Soviet chronicler Eduard Rodzinsky, who recently disclosed the events of the night of July 17, 1918, when the last Russian tsar, Nicholas II, his family, doctor and servants, were hastily butchered by a team of secret police executioners, has laid bare more than some old skeletons in the closet of Soviet history.

Words like "monstrous", "inhuman", and "impossible" preface the otherwise factual and dispassionate account of the night in the small southern town of Ekaterinburg (now Sverdlovsk) published in the May edition of the magazine Ogonyok. What was always represented as a shining example of revolutionary justice begins to look like a bloody and awfully messy episode from a badly staged Shakespearian tragedy.

On the night of the execution, the Tsar and his entourage were moved into a basement room in the house where they were imprisoned under the pretext of a possible attack by the counter-revolutionaries.

Tsar Nicholas came into the room carrying his son, Alexis, in his arms. His wife Alexandra, surprised by the bareness of the room, asked for a chair to sit on. Two chairs were brought in; one for her and one for the 14-year-old Alexis.

Then, the execution squad marched in, hand guns at the ready. The commanding officer hastily read to the stunned Tsar and his family the execution order signed by the local party council.

The guards, ordered to aim at the hearts of their victims, began firing. Alexis, three of his sisters, the doctor and Alexandra's female attendant, who were still alive, had to be finished off with more shots and bayonet thrusts.

The bodies were dumped into a disused mine for temporary storage, and the officer and one of his guards went into town to buy kerosene and sulphuric acid needed to make the bodies unrecognisable.

The truck got stuck, the carts fell apart, the bodies were mixed up, and there were some attempts at pilfering by the guards.

All in all, the revolutionary guards who terminated the long reign of the Romanov dynasty seemed to act more like bungling and guilt-ridden criminals than soldiers. Finally, the following morning, the grave was levelled and carefully disguised.

This account, based on the most complete archival records available, lays to rest a number of popular myths, including the possible survival of the Grand Duchess Anastasia.

It also makes it clear that, although the execution was technically carried out by the order of local authorities, it was made possible only with the tacit agreement from the very top.

The symbolic meaning of this carnage only becomes clear if we recognise the place which the Tsar and his family held in the Russian psyche. The Tsar was traditionally not only the head of the nation, but also the embodiment of the heavenly Father on earth. The cohesiveness of the society, and even of individual families, implicitly depended on faith in the existence of an idealised mother and father, both in heaven and on earth.

Such faith was sorely tested during the last decade of the Russian Empire. The humiliating losses during the war, the German-born and unpopular Tsarina, the morbidly sick descendant to the throne, the presence of a debauched peasant monk, Rasputin, at the court, the corruption-riddled Church - all these were stark reminders that the old magic no longer worked.

The murder of Rasputin by a couple of dissolute and aristocratic playboys symbolised the beginning of the carnage which, as Rasputin had correctly predicted, would finally reach the Tsar's family itself.

Paradoxically, and despite all his faults, Rasputin provided a symbolic link between the throne and the mystical cravings of the peasant masses. Once that link was severed, the popular dissatisfaction against the domination of the Europeanised and renegade upper class became even harder to contain.

Now, 71 years later, the national consciousness of the Russian people is finally awakening to the significance of the murder of the Tsar and his family.

The interest in the events surrounding the Tsar's murder is astounding. Another writer, Ryabov, who actually managed to find the grave and identify the remains, told of the help and encouragement he received from every quarter during his investigation.

Exposes by writers like Ryabov and Rodzinsky and the huge popular interest they arouse (Ryabov's story may be made into a film) beg questions about the meaning of the Russian Revolution that have not been raised since a whole generation of psychologically oriented Russian writers - such as Berdiaev, Rozanov, Solov'ev and Frank - were exiled or hunted into oblivion.

Is it possible that the lawless way in which the Tsar and his family were executed was a symbolic prelude of things to come or, in the words of one Soviet psychiatrist, the "architect's error" which crept into the very foundation of the Soviet State?

It is becoming increasingly clear from the Soviet media that generation conflict in the USSR is at an explosive point, and that it even overlays ethnic unrest. It was mobs of predominantly young and disaffected Uzbeks and Azerbaidjanis that went on a rampage during the recent bouts of ethnic unrest

In Moscow recently, a brawl between about 1,000 youths was broken up by police. Authorities are concerned that the situation in Moscow may deteriorate further and become like that in Kazan, where police virtually lost control over youth gangs.

Gorbachev's glasnost confirmed to the young only what they suspected all along: that the last few generations of their elders were not as confident in the righteousness of their cause as they appeared to be. Thus, the young became more interested in mammon, Michael Jackson and even marijuana, than in Marx. Does the lawless and hasty murder of the Tsar and his family hold a key to this resurgent process of alienation and disaffection, buried in the depth of the Russian collective psyche?

Does Gorbachev, himself cast in the mould of the benevolent populist Tsar, represent a transitional figure on the way to true democracy?

Will he need to acquire a spiritual adviser, a perestroika-minded Rasputin, to link him with the consciousness of the masses, who seem to have lost faith in all rationalist slogans?

If so, will he simply get a sleeker Rasputin, a Kremlin guru with the gift for TV evangelism? There are certainly reports of the increasing interest among the Soviet young in Western gurus of the like of Rajneesh and Castaneda

Revival of interest in the events surrounding the murder of the last Tsar and his family makes such questions increasingly relevant, and possibly even politically significant.

 

 Editor: Pyotr Patrushev’s books and articles can be found on his website, www.russiantranslate.org

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