6. Слово пред погребением тела светлейшаго князя Михаила Иларионовича Голенищева-Кутузова Смоленского

(Spoken in the St. Petersburg Kazan Cathedral, in the presence of their Imperial Highnesses, Grand Dukes Nikolai Pavlovich and Mikhail Pavlovich, June 13th. Printed separately and in collections of 1820, 1821, 1844 and 1848.) Salvation came quickly through his hand: and the kings grieved many, and made Jacob glad in their deeds, and even his memory will be a blessing to the ages. 1Mak.3:6–7. Thus, in the description of the sons of Israel, truth and gratitude, combined, tried to animate the comforting image of the Leader with the features of glory and immortality, for whose loss “all Israel wept and wept with great lamentation.” Aren't these ancient features being renewed before us 59, don't they now seem only taken from the majestic image 60 that now fills your thoughts, your hearts, your feelings, the sons of Russia lamenting before God? “Salvation came quickly by his hand: and the kings grieved many and made Russia happy in their deeds, and even to the end his memory will be a blessing.” So, he was for us a hastener of “salvation”: and for him will we become rigid in a fruitless sense of loss? “Grieving” his enemies, he was our “joy”: and will we, with inconsolable sorrow for him, disturb his solemn peace and make our enemies happy? His memory is “a blessing unto the ages”: and where is the time of complaints and lamentations? Do not retreat from us, immortal memory of the wise and powerful Leader of God; comfort us with the blessings and praises that accompany you; hide if you cannot heal, or at least decorate our sorrow, so that it will not be an insult to the Immortal! But no, the flowers of the village do not shine under a stormy sky, and the fruits do not ripen in the midst of the rains: and in the midst of a mortal storm, under the tearful rain, they do not ripen, below the praises of the immortals flourish. The more abundant the sowing, the longer the harvest will not be gathered: and a weak hand will not bind the handles of olives and laurel. Let us turn to the motherly injunctions of the Church, may he instruct us to both lighten the burden and fulfill the duty of true solemn lament. She allows the blessing and praise that accompanies the memory of the blessedly departed to ascend to this sacred place only so that they can teach those who remain; allows the glory of mortals who have achieved immortality to approach the altar in order to bow before the glory of the Living One forever and ever; He certainly wants us here, “casting sorrow upon the Lord” (Psalm 54:23) for the dead, to offer Him our consolations in them as a sacrifice. Let us not hesitate to extol the One invisible Author of all salvation over the lamented hastener of our visible salvation. “The salvation of the Lord is” (Psalm 3:9). “The Lord is with mighty strength” (Judges 6:12), choosing him and instructing him, tempting him and preserving him, exalting him and crowning him, bestowing him and taking him away from the world. This is the truth, which now, for our instruction, we can contemplate in its own light and in the mirror of times that have passed - for consolation in the face and deeds of Michael, the immortal Archangel of Russia, the Most Serene Prince of Smolensk. We do not want to eclipse your glory, most illustrious husband, we want to illuminate it three times with the highest glory: for what fate on earth and in heaven could be greater than to be chosen, prepared, favored and adorned as an instrument of the hand of the Omnipotent? You will not interfere with our conversation; or, better yet, you yourself will begin it: for your voice still echoes in our hearts, when on the path of victories and glory, turning to the Throne and Fatherland to tell about the wonders of battle, you brought down the glory of the earthly leader before the heavenly Leader and exclaimed: “Great is God!” 62 God is truly great! And He alone is great in both the great and the small of the earth. If even spontaneous wisdom commands us to seek greatness where wisdom, goodness and power are united, then where will people find the inner focus of this unity, and the original source of these perfections, except for the one Trinitarian One, Who from His fulfillment bestows wisdom on their thoughts, goodness on desires and power on action? – Faith teaches not so much to explore as to feel and humbly cry out to the Heavenly Father, “for His is the kingdom and the power and the glory”; and while some of us, Christians, every day confess with the Church this all-powerful “kingdom” with such alienation, as the inhabitants of villages remote from the throne city talk about the affairs of the sovereign - those whom a sincere desire to serve God brings closer to His invisible throne - see, feel in the depths of their souls, and not only submitting to the power that exists from God, but also being themselves rulers of tongues, like the king of Israel, before the whole world they say from the abundance of the heart: “For the kingdom is the Lord’s, and He possesses tongues” (Psalm 21:29). The kingdom of the Lord is “the kingdom of all ages, and His dominion in every generation and generation” (Psalm 144:13). The transitory dominions of man collectively and temporarily appear in the disgrace of the world in order to serve this invisible kingdom; and the mighty lands are tormented by the rackets of his guard. Having bound nature with necessity and “leaving man in the hands of his will” (Sir. 15:14), the great Artist of the world extends his finger into the varied interweaving of events of natural and free acts, and with the mysterious movement of some hidden threads, now of visible tools, he forms and connects everything into a single multi-artistic fabric of world events, which time unfolds to the surprise of eternity itself. The various states of earthly citizenship are constantly directed by Providence so that they prepare in themselves citizens for heaven: for this purpose it acts both through society on man and mutually through man on society; for this purpose, “the tongues that are tottering and rebelling against the Lord are grazed with a rod of iron, and like the vessels of the poor they are broken” (Psalm 3:2, 9), those who turn are “built up and planted” (Jer. 18:9), those who are tempted are “carried through fire and water, those who are steadfast in trial are brought into rest” (Psalm 65:12); for this “the chosen of the Lord’s people are exalted” (Psalm 88:20), strong, predestined to do the will of Providence, “supported by the right hand” by the Right Hand of the Almighty, which “levels the mountains before them, and breaks in pieces the gates of brass” (Isa.45:1-2): and meanwhile, “let the height of man be humbled, and the Lord alone be exalted” ( Isa.2:17), - the lot of the most numerous nations sometimes hides for a long time in the unknown hand of a single mortal, and the fate of every strong man on earth is made up of innumerable accidents, which no human wisdom can comprehend, no earthly strength can subdue. If this all-embracing Sovereignty of God subjects us to a certain fate, then to a wise fate. If it apparently imposes bonds, then perhaps it is on self-will and violence. If it humiliates, then only those who think of being the creators of their own greatness dream of “rising above the clouds and being like the Most High” (Is. 14:14). If it lifts up the lot of the wicked, then nothing else but lifts up a rod, which will soon strike some guilty person, be crushed, and be rejected. On the contrary, those who themselves do not seek anything other than the glory of the Divine and the good of humanity find in submitting themselves to Providence their hope and security, in His power the foundation of their power, in His glory the source of their greatness. And what miracles of wisdom and goodness does He not perform to accomplish His own intentions in their endeavors! He looks upon them even before they look at the light, and from the beginning to the end of their course watches over them, like the apple of his eye, adorns them with the gifts of nature, instructs them with examples, makes them wise through experiences, purifies them with temptations, strengthens them with prosperity, accompanies them in the paths of light, leads them along the paths of darkness, through narrowness “brings them out into the wideness” (2 Samuel 22:20), protects them in dangers, animates in exploits, makes peoples salvation and joy in life, crowns them in death, and finally accompanies them to the very grave with glory and blessings. The human eye, listeners, is not allowed to penetrate into this artistic church of Providence, where it creates and prepares the creators of the people's prosperity; but when they appear in the field predetermined for them and perform their service, then the glory of God’s unmade instrument shines together with the wisdom of the Artist. Look at the salvation of any people that has already been accomplished, and you will always see the salvation of God in its deliverer. The people of God have no fatherland; in a foreign land, under a heavy yoke, exhausted by work, instead of reward, he is condemned to destruction. At this time, the Lord looks down on the baby thrown to death; sends him to the court of that same king; educates in all the wisdom the very people with whom he once had to argue; fills his heart with love for his fellow tribesmen; his spirit is irritated by the injustices of the oppressors; tempts with misfortune and an almost slavish condition, after being in the royal house; arms with His power, strengthens with His presence - and you see Moses, without weapons, the victorious Leader of the Jews, “the god of Pharaoh” (Ex. 7:1). The people of God in their own country are oppressed by foreigners. But the Lord, while punishing, does not want to reject His people: He Himself “raises up judges for them, and saves them from the hand of their enemies” (Judges 2:18). So, an Angel appears to Gideon, proclaiming to him that “the Lord is with him”: and in the morning this peaceful villager gathers a large army; but may salvation be by the hand of God, with three hundred unarmed, defeat countless hordes of enemies - and grant freedom to Israel. The people of God are given over to the power and captivity of tongues. The one who sent this plague also prepared a doctor. Jerusalem does not yet have a presentiment of its fall: but “he who created the future” (Is. 45:11) already says to Jerusalem: “Reward yourself; calling the unborn Cyrus “his shepherd and anointed one, he promises to make nations subjugate before him and to destroy the fortress of kings, so that he may build the city of the Lord and bring back the captivity of the people of the Lord” (Is. 45:1, 13). And behold, Cyrus is the conqueror and owner of the East, in order to become the liberator of Israel, the restorer of Jerusalem. The people of God are without government, without law, around Jerusalem - without a fatherland, around the church - without worship. Who in this day of wrath could have even thought of restoring the overthrown Israel, if He who turned away from him with anger had not once again turned to him with mercy? God wanted - and, moved by sacred zeal, inspired by the example and instruction of the Father, Maccabee rises; with a handful of true sons of Israel, he scatters the numerous militias of the persecutors of the faith, cleanses the holy city, renews the splendor of the church, acquires powerful allies for the people of Judah and - let us turn again to his scripture - becomes an immortal promoter of God's salvation: “salvation came to pass through his hand; and the kings made many sorrowful, and made Jacob glad in their deeds, and even unto the ages his memory will be a blessing.” But why, wanting to “see the works of God” of Providence, “even placing miracles on earth” (Ps. 45:9), are we forced to always direct our gaze into the distance 63 of the past? It’s as if the greatness of God “passes away” just like “the image of this world” (1 Cor. 7:31), and “the kingdom of all ages” (Ps. 145:13) finally remains only in the ruins of antiquity! It’s as if God, who once called himself “the God of the living” for the dead (Mark 12:27), is transformed for the living into the God of the dead, and we can no longer “see the good things of the Lord in the lands of the living!” ( Ps.26:13 ) O world, which is at enmity against God even when you confess it! you agree to look for Him in the distance of time - and do not want to “feel Him, not far from the one who exists for us” (Acts 17:27). You yield to Him the realm of the past, which is alien to you, and you want to make chance reign in the present, or to deify the mind and the very passions of man. If you cannot hear how constantly “day and day vomits forth the verb” (Ps. 18:3) of the ever-present glory of God, look at least once, how this silent tomb announces it to this altar, and the present day answers those who have passed, for one is “he who is, and who is, and who is to come—the Almighty” (Rev. 1:8). Not a moment of chance brings together before us, listeners, the memory of the immortal Michael with the memory of the immortal Maccabee. The Church anticipated this union with her desire and premonition: Providence justified her desire with an event. Do you remember that blessed day of faith and love for the fatherland, when the Church, moved by its danger, cried out to you, eminent Russians, before this very altar, “may the Lord raise up from you new Maccabees” 64, and who, besides Providence, either controlled the desire of the Church for a predetermined event, or arranged the event at her request? Who, in response to this desire and prayer, raised up a man whose deeds and fate cannot be more accurately depicted than by the description of Maccabees? Who commanded that even the name of this man correspond to the name of Maccabee, and both these names, like both these men, should proclaim a single praise: “who is like God” 65? But let us return along the path of Smolensky’s life, to its origins, and let us touch the traces of Providence imprinted on it. In natural gifts, the first parting words for his life are sent down to man and the initial features of his predestination are revealed. If we had been able to more accurately compose and resolve these difficult features and read the consequences at the beginning, then long ago we would have been able to recognize in Michael a man imprinted by nature, or even more so by its Creator, for a great purpose. This mind, in which both lofty knowledge and pleasant arts, without interfering with each other, found their place, - a mind capable, at one time, of drawing up a map of warfare, of contemplating the various relations of allied and hostile Powers towards a single goal, and with a light foot of measuring the shifting paths of the Courts - should have seemed created not for one, but for all paths of public service and glory. This firmness, unshakable by fear or sorrow, and complacent submission to one’s fate were prepared for such feats, among which thousands of thousands would have wavered if a single head had not held back the common burden. This deep insight and tireless caution, so to speak, pointed to the serpent of deceit, which our Michael was especially destined to take on. But Providence, which itself arranges and prepares its tools in good time, does not reveal them ahead of time to people who, instead of helping, would sometimes put obstacles in their intentions. The path of life destined by Providence through the abilities bestowed upon man is usually paved by education. Mikhail's upbringing, being similar to the upbringing of many others, perhaps did not foreshadow his entire fate; but his accomplished fate forces him to remember his upbringing with respect. It was contained, listeners, within the boundaries of the paternal clan and the domestic sanctuary of military “ranks” 66. Thus, by the new goodness of Providence, the chosen son of the fatherland is protected from superstitious humiliation before the idol of foreign enlightenment and education; the fatherland has been given the absolute glory of having Smolensky and not being beholden to anyone for him: and what remains for parents and educators from this upbringing is that important lesson for our days, that it is not foreign instruction that produces worthy sons of the fatherland. Michael left the hands of ordinary teachers early, 67 as if to preserve his blossoming age and untired abilities for the most difficult and extraordinary education for an extraordinary purpose. In fact, he was led into a field where, while the education of his youth bore the desired fruits, and his love for the fatherland was gradually marked by zeal and exploits, the highest and only school of great men was open to his talents, the school of living examples, experiments and dangers. Transdanubian, Tauride, Rymninsky were either the leaders of his activities, then witnesses of his valor, then the lamps of his speculations. He walked before the face or about the country of these leaders, in famous battles, sometimes bringing victory to the formidable fortifications of cities and militias, sometimes rushing to it through barriers set by nature, sometimes holding it with courage, sometimes catching determination, and - if for a hero the testimony of a hero is needed, just as for a wise man the judgment of the wise is important - he had the advantage that the leader who loved and loved more than others plant and gather his laurels with his own hands, calling him his “right hand” 68. But, in order to keep our word within the limits destined for it, we will not, listeners, bear down on all the traces of our hero in that battlefield, where, although from being a spectator of unforgettable examples, he had already become an example for many, he had not yet separated from the host of leaders, as unexampled, and where we would have seen him more in the brilliance of human glory than under the shadow of the glory of God, which appeared above him especially in his last days. We will not consider those victorious crowns that would undoubtedly be sufficient to adorn another chapter, but on Michael’s brow they become barely noticeable under the last great crown. On the contrary, let us stop and revere these sacred distinctions, which Providence once placed on him, indicating his chosen one. I am talking about his wonderful wounds, which, without comparison, should have aroused the attention of the deep-minded to him, rather than, as outward signs of dignity and honor, attract the eyes of frivolity. This zealous champion of the battles of the fatherland, struggling for its safety, does not want to notice his own dangers; and death passes through his chapter twice, 69, as if Hagaryan’s weapon was especially looking for these eyes, in which insight shone, and sowing chapters in which wisdom ripened, only for them after the terrible one. What contradictory signs! Those who saw these ulcers, still open, thought that they were seeing this ulcer for the last time; Those who heard that he was still living did not believe his plagues until they came to their senses. But when God twice returned to him both life and the undamaged integrity of spirit and body, when, by the very illness of the first ulcer, he put him on a new path of improvement, so that, in search of health, he would gain a new source of useful knowledge on a journey, in viewing the most comfortable states of the world, in conversations with the sages of battle, famous in languages ​​70; then the believers in Providence had to “keep these words, composing them in their hearts,” how precious is this head to Heaven, and what high service does it expect from it, supporting and observing it with such a high muscle! However, after such significant adventures, Mikhail’s fate was kept for a long time under many seals, which, revealing themselves from time to time, presented it in different forms: they always prepared for it, but also always hid the secret of his final destination. Already his sword either rests, or only shines, having no one to hit 71. More than once he marches with the olive to the allies of his sovereigns, either to establish and decorate a new world, or to renew ancient friendship 72 . More than once in the midst of domestic regions he is a tireless guardian of their internal well-being and tranquility 73 . And finally, having brought the best years of his life to the three autocrats and the fatherland as a tribute of reverence and duty, he already begins, apparently, to bow from social labors to family peace 74. The next time could only show that, being carried from region to region of the fatherland, from country to country in Europe, he was guided invisibly towards the most perfect knowledge of the fatherland and Europe, between which he was supposed to become the only limit and, having weighed, move their mutually opposing forces; and that the high path of the ascetic of the fatherland was finally hidden in the humble shadows of the world so that the disgrace for the warrior of Europe would be more solemnly revealed. Suddenly, Alexander’s scepter shows him a vast field of action and erects it to help the once great allied power against the growing giant, who, on the ruins of the throne, turned into a place of execution, creating a new throne, wanted to establish and decorate it with the destruction of the ancients and transform the sacred crowns of inheritance into a heavy crown of violent domination. A faithful subject, like a right-handed arrow, flies towards the intention of the perspicacious and benevolent Monarch; and when the saving speed of help is prevented by the disastrous rashness of those who demanded help, when the leader, who came to help the strongest troops, beyond all fears, sees them in captivity, and himself helpless, with a part of only his companions, far from the borders of the fatherland, in front of the numerous and arrogant successes of the enemy, then the fatherland and Europe begin to see that Michael destined to lead the battle. Not embarrassed by such a terrible accident, he leads his small squad unharmed in the face of the victorious enemy, repels him, defeats him, delights his selfishness, captivates him and turns the heavy pursuer into only the burden-bearer of his prey. According to the fate of the Most High, it was not yet time to crush the proud neck; but Mikhail was given the opportunity to see his future opponent, test him and plant the first seeds of fear in his heart. Finally, this dark time of the fatherland was approaching, for which Michael was kept, like a lamp for the night. We were still thinking of walking in the quiet light of the world, but the all-penetrating eye of Providence, hidden in the heavens 76, already saw the clouds trying to cover Russia from all the countries of Europe; and He who held the hearts of the Autocrats in his hand again set Alexander’s eyes on the proven ascetic, and his “help on the strong” (Ps. 89:20). Mikhail was given a war in the South, which, although not terrible in its first actions, could have become dangerous in its continuation, if the West, fraught with treachery, had given birth to its monsters before its end. The ancient conqueror and friend Hagaryan once again became their conqueror and friend. Having shaken their thrice-strong hordes, he pretends to be running 77 and, turning, so to speak, absorbs them along with their camp and all their armor; then, amazed by the courage of his enemy, he is purely captivated by wisdom, and at the very time when the pernicious breath of the West is blowing up a storm on us from everywhere, he restores silence in the South, protects, and expands our borders. Who no longer sees here “the Lord with mighty strength” (Judges 6:12)? Who does not see in the South “the kindled light of salvation” (Is. 62:1) of ours, which should scatter the darkness that envelops us from the West? When this darkness weighed heavily on some countries of the fatherland, the voice of God, calling Michael to the ministry of salvation, was again heard in the voice of the people. Feeling the departure of this voice, and submitting to the sacred will of the fatherland, this long-standing leader, conqueror, peacemaker, forgets both his old age and his previous merits, which acquired him the right to peace and respect, and accepts the ax, together with the squads of farmers taking up arms for the fatherland. Soon the terrible time of temptation will pass. The time is coming, provided by Providence and perceived by the Monarch, so that the aspiration of the merged forces of almost the whole of Europe towards a united Russia, sophisticated by insidious surprise, which could not be blunted otherwise than by gradual concession, can finally be opposed with a solid stronghold, renew with hope the spirit of the army tired of the unknown, turn the evasive face of battle towards the enemy - and a great field opens up. Smolensky. But will this weak word of the mother-in-law continue to dare to follow this giant? How will it depict that dawn of hope that quickly spread from edge to edge of the fatherland along with the prayer that Michael would be named the archangel of all Russian forces? How will it create that previously unheard thunder that he threw at the enemy as soon as he stepped onto the battlefield? How will this insight be explained, which could predict that “the loss of a capital is not the loss of the fatherland,” after two once strong powers did not comprehend this in such a misfortune, but together with their capitals fell at the feet of the oppressor? What power of language can represent the strength of spirit with which the ancient leader, forced to sacrifice his ancient capital to save his fatherland, accepts on his own shoulders all the misfortunes and complaints of its inhabitants, all the sorrow of the warriors who fought for her, all the compassion and fears of the fatherland, and finally the heaviness of the devastated ruins of Moscow? And which of you, listeners, has not already warned me from now on in thought and heart? Who among you has not followed Smolensky a hundred times through the entire field of victories and glory, now with desires, now with joy, now with gratitude, now with surprise? Who among you did not “rejoice in the deeds” of this new “Maccabee, who grieved” three kings in their own persons, and many of their leaders, who captivated thousands, smote darkness, delivered cities, avenged the violated sanctity of churches, cast out the horrors of atrocities from the fatherland, brought the horror of righteous vengeance into hostile countries and who gave the enslaved the hope of liberation? Who was not convinced that the Lord’s “salvation was successful by the hand” of this leader, who walked under the leadership of the sacred image of the Blessed Guide 78 and together with her magnified God in the greatness of his humility? If there was anything left for Providence to do for this promoter of the salvation granted to us after such great feats in which he did all His will, then to grant him such an end to his course in which “those who bless his memory” on earth would again see a blessing upon him from above. And what a demise, listeners! With what heavenly precision its time has been measured and determined from the beginning of his last ministry: four moons - the champion of the fatherland within its borders; four moons - the punisher of the frantic oppressors in their dominion, and, as soon as he fulfilled the measure of his vengeance to this balance, - the son of eternal peace 79! Like a crowned victor, he will land among the continuous victorious exclamations of the army he leads; as the blessed defender of the Church, he is accompanied in his departure by its most majestic triumph, and passes the gloomy door of death among the bright days of the Resurrection 80. He died when not only his family, not only his fatherland, but the whole of Europe feels that it is being deprived of him, and the sacred anointed of God does not hide his tears for him from the eyes of his people 81 . Meanwhile, God himself labors the hearts of the peoples so that the solemn return to the fatherland, characteristic of an immortal winner, is accomplished over his mortal remains: and this tomb passed through vast foreign and domestic countries with such glory that has never been brought to the victors in their lives with such free zeal and such unanimity. So, if Smolensky never lived for himself, but always for the fatherland and Providence, then Providence granted him death - for himself. Wonderful in Your destinies, Lord! truly You Yourself were persistent with this “mighty in strength” chosen by You, and “hastened our salvation” “by His hand”: and You “took away what He had given” (Job 1:21), so that our frivolous aspirations would not rest on Your visible gifts, but would ascend to You, and to Him “they all look forward” (Ps. 103:28). May Your will be done, Heavenly Father, and may Your invaluable gift be included in the treasures of Your glory. According to Your mercy and Your truth, fulfill over us Your mercies that have been extended to us hitherto, so that not when the “pagans” again “cry” about us: “Where is their God?” (Ps. 79:10). Look at the truth of our cause, at the suffering of so many peoples, at those raised to You, “from where comes our help” (Ps. 121:1), the eyes of Russia, at the tears of Your meek Anointed One, and grant that even today, as in ancient times, the “chariot of Israel”, transformed by Your power, and the one promised “mercy” will fly into heaven. remains before us on the earth - grant that the "great spirit" of Elijah (2 Kings 2:12, 15) will descend - the fiery spirit of zeal, courage and strength on the champions of Your glory and the hastens of our salvation. Russians! You all unanimously wish that the spirit given to Smolensky would not cease to walk in our regiments and rest on our leaders. There is no better praise for one who has departed; there is no better instruction for the remaining sons of the fatherland. Amen. before us - In the department. ed. and in collection 1820 and 1821: “before you.” image - In the department. ed.: “self-image”. In the department ed. and in collection 1820 and 1821: “let us not hesitate to elevate the lamented hastener of our visible salvation to the One invisible Author of all salvation.” With these words begins the report dated October 28, 1812, from the city of Yelny. – Approx. author. into the distance - In the department. ed. and in collection 1820 and 1821: “into the dark distance.” See: the appeal of the Holy Governing Synod to the Russian people at the beginning of the war of 1812, in the Kazan Cathedral, at a meeting of members of the Synod, delivered by His Eminence Ambrose, Metropolitan of Novgorod and St. Petersburg. – Approx. author. The name Maccabee is interpreted from Hebrew: who, as You are God? Michael means in Hebrew: Who is God? – Approx. author. In the department ed. and in collection 1820 and 1821: “knowledge”. He was brought up in the Artillery Corps until he was 15 years of age. At the age of 17 he was already leading a company in Suvorov’s regiment. – Approx. author. After the capture of Izmail, Suvorov said that M.I. walked on his left wing, but was his right hand. – Approx. author. He received his first wound during the first Turkish War, during the capture of the Perekop fortifications: a bullet entered his left church and exited near his right eye. He received his second wound in 1788 near Ochakov: a bullet entered the cheek and passed through the back of the head. – Approx. author. To completely restore his health, he traveled at the expense of the Empress Catherine II of blessed memory throughout Germany, France, and England; was with Frederick, Laudon, etc. - Approx. author. From 1793 to 1805, although M.I. had troops under his command from time to time, he was not involved in military operations. – Approx. author. He was Ambassador Extraordinary to Constantinople; was on assignment at the Berlin Court; twice had orders to meet and accompany the Swedish king abroad. – Approx. author. At different times he was the military governor of Lithuania, St. Petersburg, Kyiv and again Vilna. – Approx. author. Before his appointment to the army sent to help G.I., he lived for some time in his village. – Approx. author. At Krems. – Approx. author. In the department ed. and in collection 1820 and 1821 further follows: “and what was revealed on the earth on the throne, without a doubt.” Across the Danube. – Approx. author. This name of the Mother of God is in the Greek: odegetria, assigned to the Smolensk icon of the Mother of God. It is known that this icon was in the army until the cleansing of Smolensk from enemies. – Approx. author. On August 16, 1812, M.I. took command of the armies that retreated into Russia; after the Russian troops occupied the Bialystok region and Memel on December 15, from the 16th the war continued at all its points abroad; On April 16, 1813, M.I. died. – Approx. author. Died on Wednesday of Bright Week. – Approx. author. See His Imperial Majesty's Highest Rescript to Princess Smolensk. – Approx. author. You might be interested in: