The activities of Philaret, Metropolitan of Moscow, during the cholera of 1830-1831

The activities of the ever-memorable Metropolitan of Moscow Philaret during the cholera of 1830–1831 deserve recollection and attention. The Moscow saint himself attached great importance to this time of his life and activity. To the greeting of the Moscow clergy on the occasion of the fortieth anniversary of his service at the Moscow See, he responded in a letter to Vicar Leonid dated July 6, 1861 with the usual humility: “to go through a forty-year career is not my acquisition, but a gift of God’s mercy. To survive, for example, several epidemics, and especially the first one, which made it no less difficult with exaggerated fear as with its strength, is also not my acquisition, but the mercy of God, which at that time appeared in a special way” 1 . The actions of the ever-memorable archpastor during the cholera epidemic were imprinted with the character of wise prudence and ardent love for the fatherland and flock. We will talk about these actions, adhering to chronological order, and only homogeneous from different times will be combined, if possible and necessary, for the integrity of the review. Until the beginning of September 1830, Moscow was completely calm, and there was no mention of cholera in it, although cholera had been raging in the southeast of Russia since June, having been brought from Persia to our Caspian regions. In the Moscow Gazette for 1830, only in No. 72, dated September 6, we find for the first time such correspondence from St. Petersburg on August 28: “Here we received sad news about the appearance in different countries of southern Russia of a cruel disease known as cholera (cholera morbus), which last year appeared in Orenburg, and several years before that appeared in Astrakhan. In all likelihood, it has now come to us from Persia, where it is now rampant in different places and, among other things, in Tauris. First she appeared in the Elisavetpol district, and on July 27 she appeared in Tiflis. Of those who fell ill with it in this city, 579 people died within ten days, 237. But most of all, it showed its ferocity in Astrakhan: in the first days, up to 200 people died from it per day; but this happened only within two days; then the number of deaths began to decrease. Moreover, this disease appeared in Saratov and Tsaritsyn, in some places in the Simbirsk province and on the Don.” Then in the same issue of the Moscow Gazette, in correspondence from Tiflis, the progress of its development in Persia and the Caspian regions of the Russian Empire is described in even more detail, and the disease itself is described in detail, which description continues in issue 73, with an extract of its image from the Journal of the Ministry of Internal Affairs for 1830 (Additions to the Journal), made by order of the ministry. The same thing, with the addition of indications of medical remedies against the disease, continues in Nos. 74 and 75 of the same Vedomosti, of which the latter was published on September 17, as well as in Nos. 76 and 77. But not a word has yet been said about the appearance of cholera in Moscow. Meanwhile, the fact that it began to appear here around the middle of September is evident, firstly, from the fact that it turned out to be necessary to intensively and suddenly notify about it already from September 6, and secondly, from the fact that when daily bulletins appeared on the progress of the disease in Moscow, called Vedomosti on the state of the city of Moscow, which began on September 23, then in the first of these bulletins, printed in No. 78 Moscow Vedomosti dated September 27, the count of days of cholera appearance in Moscow begins on September 16 2 . In addition, it is not for nothing that, of course, already in No. 76 of the Moscow Gazette (dated September 20), a government decree “on measures to suppress cholera,” drawn up in the form of a draft by the Minister of Internal Affairs, Count A. A. Zakrevsky, was published. If we judge by some other historical data, it turns out that at the beginning of September there were isolated cases of cholera in Moscow. The famous Swiss F.L. Christine in her letter to Countess S.A. Bobrinskaya writes from Moscow on September 5: “we are overly frightened by cholera: 50 people die every day in Astrakhan, 30 in Saratov. They sent doctors, established cordons; They claim that the infection is already in Tambov, and yesterday they said that a rich Nizhny Novgorod merchant was traveling with two sons - one died on the way, the other just at the entrance to Moscow. Someone who has just arrived from Zherebtsov 3 assures that he heard from him that yesterday a healthy, young 25-year-old soldier died within five hours from attacks of cholera” 4 . The same Christine writes to the same person on September 11: “We are in great commotion: rumors have spread that people are dying from cholera in different parts of the city. You know how quickly bad news spreads and with what gullibility it is received. At 24 hours the entire population was in alarm. Prince Golitsyn 5 was away. Returning, he gathered doctors, demanded reports from the police, and it was undoubtedly found out that not only was there no epidemic in the city, but in the entire Moscow province, neither in Tula, nor in Kaluga, nor in Ryazan” 6. Nevertheless, the population of Moscow became alarmed. Fear has big eyes. Cases of ordinary vomiting and diarrhea were taken for cholera attacks. Many Moscow residents began to get out of their homes and go to villages or to remote northern cities (to Smolensk, St. Petersburg, etc.), just as it was in 1812 during the invasion of the French. And some, on the contrary, locked themselves in their houses, stocking up in advance with food supplies and protective medical means: tar water, lime chloride, etc. The picture of all this is drawn by the mentioned Christine in the same letter dated September 11, 7. The authorities could not help but pay attention to this. A temporary medical council was formed under the governor general. The protective measures issued back in August by the medical department of the Ministry of Internal Affairs and brought to Moscow by the minister in the first half of September 8 were published. Measures were also taken to calm the population. So in the very first issue of the Gazette on the State of the City of Moscow, dated September 23, it was printed: “to inform the inhabitants of the correct information about the state of the city, which is so necessary at the present time, and to suppress false and unfounded rumors that produce untimely fear and despondency, the Moscow Military Governor-General, Prince Dimitri Vladimirovich Golitsyn ordered the publication of a special statement daily or every other day, depending on how the need requires. This statement should include: official news about sudden illnesses and deaths occurring, which are now attributed to cholera by the common people, without exception. - News about the effects of cholera in other places. - Various instructions on what precautions residents should take at the present time regarding housing, clothing, food, drink, etc. “News about the measures taken by the government to ward off the infection from safe places and to destroy it in the places affected by it” 9. This was the goal and program of Vedomosti. Further in the same issue, according to the calculation of the percentage of mortality in Moscow during ordinary (“prosperous”) times, it is said: “now, despite the unnecessary danger, by a very remarkable coincidence, in the last six days only 15 people have died (per day) 10; from this proportion the necessary conclusion should be drawn that Moscow has rarely been as healthy as it is now. The future is in the hand of God.” And then, according to the calculation of those who died from various diseases for the period from September 16 to 21, it is added: “of those who died with signs of cholera, more or less doubtful, there were seven people over the course of six days, of whom some the disease occurred as a result of excessive consumption of food and especially raw fruits and strong drinks 11. So, with all the soothing tone of the message, the official body of civil administration in Moscow also did not hide the appearance of cholera in the latter and made it clear to the inhabitants that they should prepare to meet the unwanted guest. Sensitive to everything that concerned the interests of the fatherland in general and the Moscow diocese in particular, Moscow Saint Philaret, of course, could not be indifferent to the movement that arose in Moscow on the occasion of cholera. He considered it a sacred duty for himself to use all possible efforts and means to achieve the high goals of his duty and calling at such an important time, and first of all, in previous years he usually went to St. Petersburg in the fall to be present at the Holy Synod. In 1830, he also could and at first intended, even had to go there, since on the memo of the Chief Prosecutor of the Holy Synod, Prince. P.S. Meshchersky about allowing the Metropolitan of Moscow to return to his diocese from St. Petersburg, on April 15, 1830, the following resolution of the Sovereign Emperor followed: “I agree; but please return here in September” 12. According to the Highest will expressed in this resolution, Filaret even on September 13, when rumors of cholera were getting closer and closer to Moscow, wrote to the governor of the Sergius Lavra, Archimandrite. Afanasy: “Is the treasurer’s father going to Moscow: it would be nice to catch me this week” 13. But no more than seven days after this, precisely on September 20, he wrote something completely different to the same governor: “I postponed my journey to St. Petersburg in order to die with my own people” 14. In the same way, he wrote to his parent on September 23: “I put off going to St. Petersburg, considering it my duty to be at my place in doubtful times” 15. At the same time, one involuntarily recalls the words of the Savior: the good shepherd lays down his life for the sheep (John 10:11). Then, in the past, the saint of Moscow usually went to the Sergius Lavra for priestly service every year on September 25, that is, on the day of St. Sergius, as the rector of the monastery. And this year, for the same reason, I decided to stay in Moscow, about which I wrote to the governor of the Lavra on September 20: “I don’t foresee the possibility of being there for the holiday. Please pray for me too.” - But since the civil authorities in Moscow until September 22-23 did not take, or at least did not publish, more decisive precautionary measures against cholera, and Philaret, as the highest representative of the spiritual administration, of course, considered it necessary to act in agreement with the civil administration, then until September 20-23, in accordance with the measures of the latter, the saint also used only private, preparatory measures and means to achieve the above-mentioned goals. In view of newspaper reports and private rumors about the danger threatening the capital city from cholera, he first of all addresses the flock with a word of admonition about proper preparation (spiritually, of course) for the impending danger. This is the meaning and tone of his sermon, delivered after the consecration of the church at the Catherine Institute on September 14. It is said in the text: prepare to call on your God, Israel (Amos. 4:12), although there is no mention of cholera in it. However, already in it we read the following words: “when the thought of the future and the fear of God’s judgment, like a thunderclap, awakens us from the slumber of carelessness; when conscience, like lightning, illuminates the darkness of the soul with a sudden, menacing light, and exposes everything, even hidden impurities, thoughts and desires, even long-forgotten sins of youth: what is this if not the procession of a just and at the same time merciful God, the voice of the Lord, pursuing sin and at the same time seeking to graciously approach the sinner? Do not hide yourself uselessly, like Adam; do not stubbornly sharpen yourself further and further from God, like Cain; prepare to meet your God with heartfelt contrition, tears, repentance, and correction of life” 16. These words were already a very clear allusion to the listeners of the sermon about the terrible judgment of God, which was taking place in the south and east of Moscow and approaching Moscow itself in the form of a hitherto unknown deadly disease cholera. In addition, the previously mentioned Swiss Christine, in a letter dated September 11, spoke about reading a special prayer for deliverance from the disease, with kneeling, in Moscow churches 17. Probably, this refers to prayers on the occasion of cholera, which appeared within Russia, although outside Moscow. This also, and even more, could make the above hint clear. But actually, as applied to Moscow, on the occasion of the same cholera, the saint for the first time established a special prayer for September 18, although this time not as popularly as after September 23. It was on this day (September 18) that the church of St. Basil of Caesarea, on Tverskaya. The saint took advantage of this opportunity to, on the one hand, intensify the prayers for the deliverance of Moscow from cholera, and on the other, to even more decisively remind those present at the consecration of their spiritual responsibilities in view of its approach. About the establishment of prayer, this is how Philaret himself reported to the Holy Synod: “During the continuation of the war abroad 18, special prayers were offered to the Lord God throughout the State: then, with the discovery of a destructive disease in some places, within the State, it is in no way superfluous to have special prayers throughout the State. Prayers, in the event of a threatening disaster, must be timely and not late. Guided by these thoughts, on the occasion of the discovery of a destructive illness in some not too distant places, I decided to begin special prayers, which began on September 18 in the Church of St. Basil the Great, where the consecration took place that day. The order of prayers is attached under the letter A" 19. Upon the consecration of the said church, the bishop said a word, which is directly entitled: “A word on the consecration of the church and on offering prayers to the Lord God for protection from a destructive disease” 20. In this word, the saint, starting from the memory of the destructive plague that happened in the days of David, who, partly being the cause of this plague, saw in a vision a formidable destroying angel, among other things he says: “Brothers! Do we not see something similar to the terrible vision of David? Do we not see the Angel of the Lord standing between earth and heaven, and his sword will be drawn into his hand, stretched out towards Jerusalem (1 Chron. 21:16)? Do not look with large eyes of fear, which usually see what is not and do not see what is: look with the sharp and courageous eye of insight and prudent precaution. The destructive disease, which for several years devastated the non-Christian countries of Asia, also spread to the Christian countries of Europe. Last year she appeared within the boundaries of our fatherland: she succumbed to the protective measures of the guardian Government, but this summer she appeared again. We, who have been spared to this day, bless God, who is patient with us! But the destroying angel is visible; his sword is drawn; he threatens" 21. So now the saint-preacher points more clearly, although with caution, to the destructive disease - cholera. But why does it point? Not in order, of course, to frighten his listeners with the rumor that it was approaching Moscow, but to convince them to meet the disease with dignity. “What should we do?” he asks following the words just given. “I think he answers, too, what the inhabitants of Jerusalem did when they saw the destroying angel. David and the elders of Israel fell, clothed in sackcloth on their faces. We should also do the same as the Ninevites averted, not through guesswork and fears, the expected misfortune, but the definitely predicted destruction. The men of Nineveh believed in God, and commanded. And they cried out diligently to God, and returned to each one from the way of his evil one, and from the unrighteousness that is in their hands (Jon. 3:5-8). Let us, brethren, cast our hearts before God in humility, in submission to His inscrutable destinies. We recognize not only the justice of God, who is ready to punish our sins, denouncing our life, unworthy of the name of Christian, but also His mercy and long-suffering, which does not suddenly, not before others, strike us, but shows us what has struck others, but we are only threatened with punishment and, as if to protect us, say: if you do not repent, you will also perish (Luke 13:5). Let us repent, brothers, and bear fruit worthy of repentance, that is, correction of life. Let us put aside pride, vanity and arrogance. Let us awaken our faith. Let us be confirmed in our hope in God and in the name of Jesus Christ, the intercessor of God and men, the Savior of sinners and the lost. Let us purge from our hearts the root of sol - the love of money. Let us increase almsgiving, truth, and philanthropy. Let's stop luxury. Let us refuse sensual desires that require unnecessary things. Let us love abstinence and fasting. Let us clothe ourselves, if not in sackcloth, then in simplicity. Let us reject exquisite jewelry, marked by frivolity and inconstancy. Let us despise vain amusements that kill the time given for doing good. Let us increase prayers, secret in every place and at all times, public, according to the guidance of the Holy Church. Let us use carefully, in a timely, trustworthy, always beneficial and all-healing medicine, a peaceful, bloodless sacrifice, through the communion of the Most Holy Body and Blood of Christ” 22. In this strong, eloquent instruction, breathing the spirit of ancient church sermon, one can see, as it were, the entire program of Philaret’s further activities as a “spiritual commander” 23, as well as his holy desires (pia desideria, as they say) from his flock for the upcoming cholera time. At the conclusion of the sermon, Filaret turns to God with the following high priestly prayer for the people: “Lord! listen to the land humbly calling on Your heavenly Name, and take away the plague from Russia. Preserve this city and the faith of those who live in it. Bless those who bear fruit and do good in Your holy churches! 24 May Thy mercy be upon us, O Lord, as we trust in Thee! Amen" 25. All this happened on September 18, 1830. “That same day in the evening,” we read in the first volume of Philaret’s Anniversary Collection (continuation of the above-mentioned report of Philaret to the Holy Synod), “it became known to me that, due to illness, one of the neighboring provinces was noticed in a dubious position 26 . On September 19 and 20, prayers continued according to the same order in two other churches in Moscow, which were also consecrated on those days 27. Meanwhile, the 19th day ended up in Moscow itself, although, however, there were few painful cases that were subject to doubt. On the 21st day in all churches of the capital, in addition to prayer requests at the liturgy according to the rite indicated above, a liturgical service was performed according to the rite attached under the letter B; I did this in the Great Assumption Cathedral with the senior clergy. There was no special agenda for the people about the meeting in the Assumption Cathedral: firstly, because everyone could find a prayer service in any church where he came to the liturgy on the occasion of Sunday; secondly, in order not to attract too large and therefore difficult crowds to one place. Despite all this, the gathering of worshipers in the Assumption Cathedral was unusually large” 28. Consequently, both the example and preliminary suggestions of the archpastor and the Moscow shepherds had their effect on the flock entrusted to them, at least from this side. At the same time and in the same spirit, the Moscow saint made preliminary orders for the spiritual and educational institutions of his diocese. So, on September 20, he wrote the following resolution on one of the presentations of the board of the Moscow Theological Academy: “The academic board should take the advice of a doctor 29 for precautions against the disease cholera morbus, which has already been written about privately” 30. The board, on the advice of a doctor, decided: “1) accommodate students more freely, dividing them among all classical halls; 2) reduce general meetings of students, and in order to allow them to gather for a lecture only once a day at 11 and 12 o’clock in the morning, and the rest of the time to do home exercises in their rooms.” In addition, it is necessary to stop studying for a week and devote all the time to divine services, in preparation for confession and St. communion. On this decree, the bishop, dated October 15, made the following resolution: “I agree. Three days are enough to prepare for Holy Communion this time. Thank you for addressing this” 31. Likewise, on September 20, the Bishop gave the following order to the board of the Moscow Theological Seminary: “Immediately enter into a discussion about precautionary measures against illness and imagine what was verbally ordered” 32. The board of the seminary, together with the heads of the Moscow theological schools subordinate to it, having discussed the matter, drew up the following order: “The beginnings of the disease known as cholera, found in Moscow, make it unsafe to maintain students and continue teaching at the present time both in the seminary and in the schools subordinate to it. Why did the seminary board, together with the heads of the schools, find it necessary to take the following measures in this case: 1. Students who have parents and relatives and, in general, everyone who wants to be outside the seminary and schools, having stopped studying, be sent to their parents and relatives. 2. Students who have expressed a desire to leave the seminary or school, and who have parents and relatives at a distance to whom they intend to go, at the discretion of the authorities for their needs, are given a travel allowance from one to three rubles from the remaining staff amounts, against their handwritten receipt. 3. Pupils kept in bursas and who have nowhere to go should be left in their present place of residence, accommodated with proper convenience. 4. Take all currently known protective measures and follow the doctor’s instructions with all accuracy. 5. Have a special room, more distant from others, in readiness in case of placement of sick people. b. Stock up, as much as possible, with the provisions necessary to support the students. 7. The classes of students dismissed from seminaries and schools should be provided to the home leadership of their parents and relatives, and those remaining in the colleges should be occupied, if possible, in classrooms or living rooms, depending on the circumstances. 8. Students who have retired to the homes of their parents and relatives, after the end of the danger, are to be gathered to continue their studies through a spiritual consistory. 9. The board of the Perervinsky schools should order that immediately, as prescribed by the seminary doctor, the necessary funds be prepared, and that for preliminary knowledge of the use of these, an employee at the hospital of these schools, as a doctor, should come to the seminary doctor. 10. Instruct the Kolomna caretaker to act in case of need in accordance with the rules outlined. 11. Report this as an emergency to the academic board” 33. The seminary board submitted this order to the bishop for approval on September 21. And on the same day, the bishop put the following resolution on him: “although in Moscow schools there is no death case, thank God, but there is one case that is painful and, it seems, not dangerous; but as it is known that secular schools are closed, in the opinion of the university council and its medical members, and how an excess of caution is better than an excess of imprudence; Moscow theological schools, in addition to the crowded and cramped premises, are exposed to danger from unforeseen cases because many students, scattered throughout Moscow, can bring painful uncleanness from everywhere and spread it everywhere, if it were opened in the school: then I am convinced to agree with this idea and add the following: 1) The heads of the schools, or inspectors, must report to me about any special case, as soon as possible. 2) To inform the Bethany Seminary Board of this presentation and resolution a list for information and consideration in case of need, however, so as not to rush unless necessary. 3) Send the same list to the commission of theological schools at my suggestion” 34. On September 23, Philaret reported all this to the Holy Synod in the following way: “On the 21st day of this September, in the evening, the seminary board, together with the heads of other schools, came to me with the statement attached to this list that they were closed as a precaution against the disease cholera morbus. The reason for this was a similar order for secular schools and the fact that the day before, during school hours, one student suffered seizures, which, according to published information, mean the first degree of the said disease. I was at a loss to resolve this idea because I had no information about such precautions from the civilian authorities. However, I decided to write a resolution, with a list also attached, and be ready for execution. 22 days, soon after school hours began, the rector of the Petrovsky School 35 came to me and verbally reported that 5 of the students gathered at the school fell ill. This further assured me that the proposed precaution was not premature: and I immediately gave the archpriest a presentation with a resolution in order to immediately begin implementation, starting with the Petrovsky School. Which I most respectfully report to the Holy Synod” 36. In addition to religious educational institutions, Filaret’s preliminary orders also concerned monasteries. At least regarding the Sergius Lavra, Filaret, as its rector, wrote to the governor Athanasius on September 20: “Hello, father governor and with the brethren: and beware of illness. Instructions regarding prayers will now be sent. Stop walking around and letting people into the sacristy indiscriminately. Place what is needed for consumption close to the front chamber, and do not go into the inner chambers unless absolutely necessary, and then with precautions so that people arrive healthy and clean from communication with the sick. But don't be afraid and don't be discouraged. The will of God is in everything. Thank God for everything. Peace to you all" 37. Then, on the report of the established cathedral of the Sergius Lavra that the quarantine chiefs find it necessary to transfer those kept in quarantine to the old Lavra hotel for five days, but that the Cathedral does not agree to this, due to the proximity of the hotel to the Lavra and for other reasons, the bishop wrote on September 25: “The cathedral should rely on God and on the prayers of St. Sergius, and, in respect of public needs, give the old hotel for accommodation who endured a three-day quarantine, using due caution against communication with the new hotel and with the Lavra” 38. Meanwhile, on September 22 and 23, the civil administration of Moscow, which until then had acted as if secretly from the eyes of society and only preparatoryly in relation to cholera, emerged from a wait-and-see, so to speak, position and began more decisive measures, aimed as much, as before, at calming the alarmed population as at curing the evil increasingly caused by the destructive disease. In addition to the formation of a temporary medical council and the publication of the Gazette on the State of Moscow under it, other measures were taken corresponding to the same goal. “The Moscow military governor-general,” we read in No. 3 of the said Vedomosti, dated September 23, “considering it a sacred duty to protect the capital entrusted to him by the Highest, to the best of his ability, from a destructive infection, he found it his duty to turn to the persons he had called upon, as by their rank, merits and rules, enjoying special respect in society, with full confidence that they would not leave assisting him in this is such an important matter. The invited persons, having expressed their complete readiness for this, at the initial meetings unanimously decided to form a united council, dividing it into two parts according to their activities. From among the members of the first council, by mutual agreement, gentlemen senators assume the responsibility for supervision and care of parts of the city: Ozerov - for Sretenskaya, Bashilov - for Lefortovo, Durasov - for Prechistenskaya, Tuchkov - for Pokrovskaya, Bukharin - for Taganskaya, Pisarev - for Serpukhovskaya, Prince Urusov - for Presnenskaya, Yakovlev - for Pyatnitskaya, Brozin - for Yakimanskaya, Von-Breen - along Myasnitskaya; gg. chief prosecutors: Prince Gagarin - along Arbatskaya, Prince Lobanov-Rostovsky - along Basmannaya, Degai - along Khamovnicheskaya; gg. major generals: Buturlin - according to Meshchanskaya, Staal - according to Sushchevskaya; actual state councilors: Samarin - on Gorodskaya, Gedeonov - on Novinskaya, Apukhtin - on Rogozhskaya, state councilor Yuniy - on Yauzskaya and Mr. Golokhvastov - on Tverskaya. Each of the named persons had the following members of the medical council, also by free agreement: Pfeller, Zubov, Brosse, Seideler, Mukhin, Herzog, Richter 2nd, Leventhal, Oppel, Heiman, Loder, Ramich, Korsch, Paul, Richter 1st, Janichen, Vysotsky, Alfonsky, Haas and Albini 39 . This was by September 23rd. Then for September 24, in Gazette No. 4, other measures are calculated, such as: the establishment of military cordons in the vicinity of Moscow, a fourteen-day quarantine cleansing, fumigation of letters, parcels, etc. 40 At the same time, Prince Golitsyn reported both the appearance of cholera in Moscow and the measures he had taken against its spread to the Sovereign Emperor. The loving monarch warmly took to heart the interests of his capital, which were in great danger. On September 24th he wrote to the prince: “It is with heartfelt condolences that I received your sad news. Notify me with relays about the progress of the disease. My departure will depend on your news. I will come to share dangers and labors with you. Devotion to the will of God! I approve of all your measures. Thank me for everyone who helps you with their work. I now hope most of all for their diligence.” This Imperial letter (rescript) was published in No. 7 of the Gazette on the State of the City of Moscow, and it was immediately noted: “Europe was surprised at Catherine II, who inoculated herself with smallpox, as an encouraging example for our fathers. What will she say now when she hears about Nicholas’s readiness to share such labors and dangers on an equal basis with all his subjects?” 41 And indeed, a few days later, despite the fact that cholera was becoming more and more intense in Moscow, the Emperor, like a true knight without fear or reproach, appeared in his capital: “The parental heart could not bear it.” 42 As the highest representative of the spiritual administration of the same city of Moscow, who, of course, participated in the general administrative council on such an extraordinary and important case as cholera 43, Saint Philaret, for his part and in his region, also began more decisive measures from September 23. And precisely, first of all, he establishes an even more intensified prayer service for the prevention of the evil caused by the destructive disease, connecting it with the general religious procession throughout Moscow. “Since the punishment and mercy of God,” he prescribed to the consistory, speaking in accordance with the simultaneous orders of the secular authorities, in a soothing and protective tone, “are revealed together, the punishment is that signs of a destructive disease were noticed on some in this city, but the mercy is that evil does not spread: then the Moscow clergy and Orthodox people should with zeal and trust in God to remain in prayer and carefully use everything that can contribute to arousing the spirit of prayer and acquiring the grace of God. It is impossible to embrace such a vast city with a common procession of the cross: it is useful that, if possible, every place should be marked by prayer, the presence of a shrine, and the blessing of the Church. Therefore, the 25th day of this September, the day of our Venerable and God-Bearing Father Sergius, the ancient God-pleasing prayer book for the Moscow region, is appointed for the performance of a prayer service in all churches of the capital with a procession of the cross according to a rite adapted to the circumstances. The clergy of the city cathedrals and the clergy of the monasteries (except for those who need to stay in the monasteries) will gather in the Assumption Cathedral for a similar prayer service and crossing of the cross, which may take place in the monasteries themselves the next day. – The printed word upon bringing a prayer to the Lord God for protection from a destructive disease 45 should be distributed to all the churches of the capital, leaving it to the priests for consideration to be read at the liturgy on the 25th day of this month. - The consistory shall prescribe to whom it is necessary that throughout the diocese prayers be offered to the Lord God, at the Liturgy and other services, for protection from a destructive disease; and where the danger appears closer, there, on Sundays, and according to zeal on others, a special prayer service would be performed according to the prescribed rite according to the liturgy” 46 . This rite was compiled by the Moscow saint himself. Reporting this order to St. To the Synod, the Bishop submitted for its permission that “prayer requests for protection from the danger of destructive weakness should be used everywhere until the danger ceases; and in those places where the danger is great, use the full prayer service according to the rite under the letter B on Sundays and other days according to zeal and convenience. According to the certificate that prayer singing during the destructive epidemic and deadly infection was printed by the Highest command and sent to all dioceses on September 23, St. The Synod expressed gratitude to His Eminence for his work in the collection of the prayer service presented" 47 . Vladyka, by virtue of this order of St. Synod, gave the following additional resolution on September 27: “It goes without saying that what was prescribed by St. The Synod should adhere to the order primarily in accordance with the diocesan order made when there was no synodal order in mind. However, the use of other prayers indicated in the Great Trebnik alternately, or according to circumstances, is left to the judgment of the clergy and the diligence of the Orthodox people of each place in the diocese 48. A majestic and at the same time truly touching spectacle was this nationwide, so to speak, prayer service with kneeling and processions of the cross, performed in Moscow on September 25, 1830 by the high priest, with the participation of numerous clergy. This is how it is reported in one of the modern historical documents - in No. 5 of the Gazette on the State of the City. Moscow for September 27: “On the twenty-fifth of September, on the day of St. Sergius, this ancient prayer book for the souls of Russians, the Most Reverend Philaret, Metropolitan of Moscow and Kolomna, performed a conciliar prayer at the liturgy with kneeling in the Assumption Cathedral for the end of the infection in the fatherland. After the prayer service there was a religious procession from the Assumption Cathedral near all the Kremlin churches and the palace to Lobnoye Mesto; here the first kneeling prayer was said, the second in the chapel of the Iveron Mother of God, the third upon the return of the procession in the Assumption Cathedral. The same prayer service was performed in front of a large crowd of people, and in all the Moscow churches, of which there were religious processions with bells ringing near the parishes” 49. We read the same, or almost the same, in other historical reports about this time 50. By the way, this is how the blind poet Shatrov glorifies this event: “God’s churches have dissolved, The clergy came out and the procession took place. With a feeling of inner prayer. Every shepherd leads his flock, Bypass every one of your parishes There's a kiss, there's a bow, Holy singing thunders there - Turned into God's church. King of heaven! everyone is calling out: - The winds bring mortality, Sinners ask for forgiveness We are all sin, but You are love! Flash forward into the coming birth; What's under the angry sky With faith in God, procession of the cross Moscow is bypassed in an hour” 51. Prayers with kneeling and processions of the cross, according to the order of the saint, were performed in Moscow not only on September 25, but also on September 26 and 27; were also committed in other places of the Moscow diocese. So, at the order of the established Council of the Sergius Lavra, the Bishop on the very day of St. Sergius, September 25, gave the following resolution: “I greatly thank the father governor and the Council for this order. And here now there are religious processions not only from the cathedral, but throughout all parishes” 52. Likewise, on the report of the Anosinsky Borisoglebsky Monastery, which is in the Zvenigorod district, Abbess Evgenia (Meshcherskaya) that on the occasion of the Lord’s visit to the epidemic disease a religious procession was held on September 25 near the monastery, landowners’ estates and villages, the bishop, on October 2, wrote: “Thank God that everyone agrees in prayer; and to this day, and in Moscow, and in the Lavra, and here, in Anosin, it was also done without prior agreement" 53 . – However, even in relation to such a great and multi-useful matter as prayer, it was not without false judgments and not insignificant obstacles. We will only briefly mention such views on this sacred matter, which are visible in many words of the letters of the aforementioned Swiss Christin to gr. S.A. Bobrinskaya. Sometimes they seem to be a direct mockery of the religious feeling of the people. Here, for example, are the words of his letter dated September 11: “People gathered at the icons, especially at the icon at the Barbarian Gate, the same one because of which Ambrose 54 died in 1771. For two days in a row I saw how they lowered the lamp that was burning in front of this icon, how people, and most of all women, dipped their rags in the lamp oil in order to then put them on their stomachs. This remedy,” adds the overly witty Swiss, “is not on the list of preventive measures brought by the minister” 55 . Even well-meaning people expressed certain concerns about the establishment of enhanced prayers. And first of all, they thought that such prayers increased the fear of the impending danger in the townsfolk, while all the medical rules of precaution against cholera prescribed fearlessness as one of the most important preventive means. We find the expression of this thought, of course, false in its basis and unfair in relation to Filaret, who, on the contrary, removed fear, from the same Christin and in his same letter dated September 11, where he writes among other things: “My coachman was sick for two weeks. Unfortunately, he died on Sunday morning, at the same time that a specially composed prayer with kneeling was being read in all the churches, and therefore fear increased even more from this innovation.” Then he describes how, supposedly due to fear, his neighbors considered the coachman’s illness to be cholera solely because he was vomiting before his death, what excitement arose from this among the people, etc.” 56. Further, regarding the religious processions on September 25, on September 26 he writes to the same person: “The attached statement 57 served somewhat to calm the minds; But another measure intensified fears: religious processions are being held in all the streets. The priests, with crowds of people, wear icons, banners, lanterns, sing prayers and kneel on the pavement, which of course can greatly influence the imagination. This is very pious and commendable, but everyone returns from there pale as the dead, considering themselves at the last hour. They issue announcements to calm people down and organize processions of the cross to raise anxiety: therefore, there is something for all tastes: both for the brave and for the cowardly. But I’m for the first” 58. In addition, other concerns were expressed. The saint of Moscow himself, in his above-mentioned letter to vicar Leonid dated July 6, 1861, writes about the time we are considering: “They said that gatherings of people in churches and in religious processions were dangerous and they presented as an example a city in which the churches were locked. I promised some precautions: and they gave me freedom of assembly in churches” 59. These fears were expressed on the basis that the crowding of the crowd of people, on the one hand, and the possibility of colds during kneeling on damp ground and standing with an open head in the open air in the autumn, on the other hand, were supposedly the most convenient case for cholera. For the people who expressed them, these fears seemed so fundamental that they were even brought to the attention of the Sovereign Emperor himself upon his arrival in Moscow. “When, after religious processions were completed in the middle of the city and near all the churches,” Filaret wrote in the same letter dated July 6, 1861, to Leonid Filaret, “the next day the Sovereign Emperor 60 arrived and, following, of course, the judgments of the doctors, asked me whether it was dangerous for me to gather masses of people and kneel in prayer on the damp ground, Providence gave me the opportunity to immediately answer: Your Majesty, the Lord has justified Church action at least against this doubt: the number of people who fall ill after religious processions is not more, but somewhat less than in the days before the religious processions. This further confirmed the freedom of church prayers” 61. In the same way, in 1866, on the occasion of cholera, Filaret wrote in a letter to his vicar Ignatius dated September 17: “It is in vain that they are more afraid of prayer than of illness. Is prayer really more harmful than illness? Having experienced three cholera before the current one 62, I saw quite a few experiences that where prayer intensified, the disease weakened and stopped” 63. And the official organ of the then civil administration of Moscow itself, the more than once mentioned Bulletin on the State of this City, having described the procession and prayer service on September 25 as shown above, adds: “The residents of Moscow turned with heartfelt emotion to the holy Saint, who, for centuries, watching over his earthly homeland, kept it from all misfortunes; he heeded, it seems, their warm prayers: on this day, people died in Moscow at much less than the most prosperous time. Much more can the prayer of the Righteous bring success” 64. “They talked about the dangers of crowded gatherings,” we read in “Memoirs of Passek” about the same event, “but the plague year showed how dangerous it is to prescribe a measure to religious feeling. It was a touching moment in the life of the Russian people” 65. And indeed, “never, neither before (as far as the old people could remember), nor after,” Count M. Vl writes about the same thing in his “Memoirs.” Tolstoy, - there has never been such a pious mood among the Moscow residents: the churches were full every day, as on the holy day of Easter; almost everyone fasted, confessed and received Holy Communion, as if preparing for inevitable death” 66. But even such ways of expressing a pious mood as fasting sometimes encountered obstacles to their implementation. The saint of Moscow himself, describing the pious mood of Muscovites during the time in question, points out these obstacles. “I rejoice,” he writes in a letter to Gabriel (Gorodkov), Archbishop of Ryazan, and at that time Bishop of Kaluga, dated October 22, 1830, “both that God is protecting your region, and that the thought of danger turns people to God. And here, in addition to the sick, the clergy is occupied by the healthy, as in Lent, or more. The cadets of the corps wanted to partake of the Holy Mysteries, but their superiors were so frightened by this that, even according to my words through the priest, they did not dare to allow it. It was necessary to report to the Sovereign Emperor. He not only allowed, but crossed himself with pleasure at the disposition of the cadets” 67. True, many fasted and partook of the Holy Mysteries precisely out of fear of cholera. But this is how Filaret looked at this attitude towards the sacred Christian duty. On the report of one village dean, he gave the following resolution: “May the Lord save the souls of his servants through fear” 68 . He supported this saving fear, and the fear and despondency that predisposed him to cholera, on the contrary, he himself, as we partially saw above 69, tried to remove by all means. He considered this especially important in relation to the common people. Thus, in the order to priests of October 11, through the consistory, the saint charges them with the duty of “inspiring the people that in the danger of a public disaster they should not give in to despondency” 70 . The same, as we have seen, he preached from the church pulpit, giving such a sermon to the leadership and priests: “She (cholera) does not like,” he wrote in January 1831, therefore, still under the lively impression of experimental information about it, to the Bishop of Yekaterinoslav (later Archbishop of Tver), Gabriel (Rozanov), “neither excessive insolence, nor excessive timidity, especially intemperance: consequently teaches caution, self-restraint, and trust in God’s Providence” 71. In saying this, he not only agreed with the civil official notifications about preventive measures against cholera, known to us from the previous one, but also stood above them; for he meant not only the temporary, but also the eternal, not only the earthly, but also the heavenly. And from this point of view alone, he could not approve of some of the medical prescriptions and advice of that time. So, for example, here is his resolution regarding the compiled order. prof. Moscow University, Dr. Mukhin notes on Lenten food, allegedly required during cholera times, given on November 23, 1830: “The note is adapted for luxurious fasters, and therefore is unlikely to be useful for monks and churchmen, both because it teaches luxury and delicacy, and because it approves of some rather heavy food preparations” 72. – This is how the saint looked at the matter and acted this way both in his public and private life. We will still have the opportunity to point out how attentively he himself and taught others to treat medical advice in times of cholera, but only to advice that was strictly thought out and thoroughly discussed. We introduced our present reasoning only to show how groundlessly the saint’s contemporaries condemned him for his orders regarding the performance of religious duties during cholera times. And yet, in view of the objections that were met with his orders, despite the exclusively ecclesiastical nature of these orders, the saint had to make some concessions, “precautions,” as he himself puts it 73 . So, making an order for the religious procession on October 12, Filaret writes to his vicar Innokenty (Selno-Krinov) as follows: “I don’t think about postponing the religious procession until next Sunday 74. The set time will pass. And who knows whether it will be more convenient from the side of the disease? I suggest that the parish clergy be in their places and pray for deliverance from the disease. It is not convenient to gather all the clergy at a time because they are needed everywhere for the sick. I propose, with the monastery and cathedral clergy, to perform a religious procession similar to the one on September 25, except for kneeling in the open air” 75. It was necessary to make other concessions, which will be discussed in their place, although, of course, these concessions, as now indicated, did not relate to the essence of the matter. In addition to intensified prayers, which were part of Philaret’s own exclusive area of ​​jurisdiction and care as the archpastor of Moscow, he, at the same time, took active measures within his department and those that should have contributed to the successful implementation and application of the protective measures of the secular government. That’s right: on September 23, in accordance with the order of the Moscow Governor-General about the distribution of the entire city, in sanitary terms, into several parts, with a commander and a member of the medical council in each part, by order of Philaret, “the following clergy were appointed to assist the members of the united council on the protection against illness, commanding in parts of the city: Stavropegic Simon Monastery, Archimandrite Melchizedek - in part Taganskaya; Andronievsky Archimandrite Hermogenes - according to Rogozhskaya; Epiphany Archimandrite Arseny - according to Gorodskaya; Archimandrite Philadelph of Zlatoust – according to Sretenskaya; Nikolsky, in Khlynov, Archpriest John - along Arbatskaya; Archpriest Nikolai of the Three Hierarchs - along Yauzskaya; Voznesensky, on the Pea Field, Archpriest John - along Basmannaya; Kazansky, at the Kaluga Gate, Archpriest John - along Serpukhovskaya; Dimitrie-Selunsky Archpriest Peter - along Tverskaya; Kazan Cathedral Archpriest Arseny - along Myasnitskaya; Nikolsky, on Pupyshi, Archpriest Matthew - on Pyatnitskaya; Nikitsky in Basmannaya, Archpriest Vasily - in Lafertovskaya; dean of Trinity, on Arbat, priest Sergius - on Prechistenskaya; Dean Devyatinsky priest Elijah - according to Novinskaya; Voskresensky, in Kadashev, priest John - according to Yakimanskaya; Nikolsky in Novaya Sloboda, priest Gerasim - along Sushchevskaya; Georgievsky, in Gruziny, priest Nikita - along Presnenskaya; Pokrovsky, in Krasnoye Selo, priest Ignatius - along Pokrovskaya; Troitsky, in Troitskaya, priest John - along Meshchanskaya; Pokrovsky, in Levshin, priest Moses - along Khamovnicheskaya. Statement of responsibilities associated with this instruction: 1) generally provide Mr. to those in command in parts of the city, any assistance in averting evil, depending on the circumstances and rank, is possible and with the fulfillment of the indispensable duties of spiritual service together; 2) in particular, ensure that the sick are given religious aids by the local clergy, which, according to the circumstances and according to the rules of the Church, are necessary and useful; 3) in the event of the discovery of an illness in a monastery or in the house of the spiritual department, at the request of the commander of the unit, carry out what is assigned to his assistant in paragraph 3 of the protocol of the joint council; 4) both directly and through other local clergy to instill in the townsfolk not to indulge in despondency and cowardice, which, no matter how inconsistent with the spirit of true Christianity, are just as harmful for those who indulge in these feelings, but with trust in God and with devotion to His holy will, carefully and faithfully use the indicated preventive means and benefits through experiments under the guidance of the trustee government, 5) o everything that needs to be brought to the attention of the spiritual authorities and for which permission or orders are needed should be presented, for convenience, more often in writing than in person, in a simple and abbreviated form” 76 . To this, the same modern message adds: “The named (clergy) persons, as much for their purpose as for their zeal, took upon themselves the above-mentioned responsibilities for precise fulfillment” 77 . Then, in accordance with the same decrees of the civil authorities, the saint makes other orders for Moscow and the diocese, in relation to monasteries and parishes. Thus, in relation to monasteries, Filaret made the following order on September 26: “With the widespread use of precautions against an infectious disease, it is recognized that it is necessary for Moscow monasteries to especially take into account the following: 1) The precautions announced by the civil authorities must not be used; 2) in case of illness in the monastery, in order to more conveniently provide benefits to the patient and protect others from communicating with him, have a separate, not cramped cell ready in advance for placing a doubtful patient, which will be placed in a hospital position; 3) do not neglect or conceal doubtful cases, so as not to miss the opportune time to use precautions; 4) most of all, protect and strengthen yourself with the means and benefits of the holy faith” 78. These rules, according to the resolution of October 3, are supplemented by the following: “In the monastery,” as Philaret’s resolution reads, “where there was a dubious painful case, in every possible way strengthen the protective measures against the spread of the disease and, by the way, adhere to the following rules: 1) have the monastery gates closed and have guards at them; 2) from the end of Vespers until the bellwether for the liturgy, unless absolutely necessary, do not allow outsiders to enter the monastery. And at Matins on a holiday, allow it with caution, depending on the circumstances; 3) between the times of worship, upon leaving and before entering the worshipers, use air purifying means in the church, such as: placing chloride water in places and sprinkling it on the floor and then smoking incense; 4) those who come to the monastery for divine services are given free passage from the gate to the church and back from the church to the gate, and no more; 5) those who come to the monastery, except for divine services and those leaving the monastery and returning due to needs, should be released and accepted after using protective and cleansing means; 6) leaving the monastery is allowed only for necessary needs and orders from the authorities during the most convenient daylight hours; 7) the ruler of the monastery is obliged to apply these rules to local circumstances according to his best understanding with all possible care, so as to protect his own healthy ones from other people’s sick people, and to protect other people’s healthy people from his own sick people” 79 . Regarding monasteries that were not in Moscow, but in the diocese, we have already partially seen the orders of Philaret when we talked about the measures he indicated for the Sergius Lavra. However, through the prayers of the saint of God, St. Sergius, the Lavra named after him was delivered from cholera, about which St. Philaret wrote with special consolation on October 31 to the governor of the Lavra, Archimandrite. Athanasius: “Let us give thanks to God, Father Viceroy, who guards the Lavra and the brethren; and let us pray that the Lord will extend this mercy to the place which He, for the sake of His Pleasant, blessed, and may He have mercy on those who are tempted” 80. Likewise, other monasteries outside Moscow were spared the need to apply strict quarantine measures to them. Moscow suffered most of all, and it was most of all the subject of concern for the archpastor, although the latter’s wise orders extended, as we have already seen and as we will see, to the entire diocese. In relation to the parish churches, in addition to those orders that were made by the saint on September 23, he also made other orders according to time and demand, concerning both those sick and those who died from cholera, both in Moscow and within the entire diocese. Namely, on October 2, the saint in the case of the hospital of the Arbat part prescribes: “Requirements should be corrected by the priests closest to the hospital site and alternated with it to correct the requirements. And if someone responds with another demand, less necessary, or with other unfounded pretexts, the dean must report such. God will protect the reverent and humane servant of the faith from the danger of death; the one unworthy of His judgment will not shield himself with pretexts and phrases 81. From October 3: “The consistory should send out the enclosed copies of the Instructions for those dealing with positions with cholera patients 82, which are necessary for priests, here in Moscow, one copy to each church and monastery, and others, in case of need, to cities and districts, so that the missing number of printed copies for the nearest priests is replaced by lists” 83. So in relation to cholera patients. In relation to the dead, on September 27, the Bishop ordered: “As it was required from the civil authorities that, under present circumstances, the bodies of the deceased should be accepted into the cemetery at night; from which we must conclude that sometimes, due to the speed and precautions used in burying those who died with a dangerous disease, it will not be convenient to perform funeral services for them according to their rites in parish churches: then, so that such deceased are not deprived of church prayers, if necessary, use the following order: 1) With the body of the deceased, not inveterate, send to the cemetery a note from the parish priest, in which the name of the deceased is indicated, that he belonged to the Orthodox Church church, and that, due to circumstances, his funeral service was not held in the parish church. 2) The cemetery clergyman, upon receipt of one or several such notes, on the same or the next day, perform funeral singing with prayers for the named deceased and, if possible, go with a litiya to the place where their bodies are buried. 3) For execution, announce this to the parish and cemetery priests. The clergy appointed to them will bring this to the attention of the members of the united council of commanders in parts of the city” 84. Then one case of the attitude of the civil authorities to the issue of the dead prompted the saint to issue an additional order on this matter. Namely, the Governor-General, in a letter dated October 4, asked the Bishop to notify him: “Is it possible to place the bodies of those who died not from cholera at the Danilovsky cemetery, in two recently rebuilt stone buildings with sheds, and at Vagankovsky, in a one-story stone empty outbuilding, until a three-day period has passed?” The Bishop responded on October 5: “By transmitting the certified lists from the testimony of two cemetery priests, I find it necessary to add to your Excellency’s considerations: 1) That the transfer of the bodies of those who died not by cholera, especially the poor, to only two cemeteries, cannot be without burden for those living remotely. 2) That the clergy of other cemeteries, grave diggers and other poor servants, having no burials, are left without food. 3) That every relative of the deceased who does not suffer from cholera will, without a doubt, take care that the burial does not take place untimely and with doubt. – In order to preserve the force of the law and not to embarrass poor people, it seems that the following rules may be sufficient: 1) A person who died not from cholera, according to the present circumstances, should be escorted to the cemetery by relatives nearby and arbitrarily without delay. 2) At the same time, deliver a note to the cemetery clergyman on what day and at what time the person being sent died. 3) The cemetery clergyman is obliged, until three days after death, not to lower the body into the grave, but to store it, depending on convenience, in a church or in a building that can be temporarily arranged, or adapted to this need. 4) If even before three days there are signs of decay: then, according to the present circumstances, do not delay lowering the body into the ground. If His Excellency found these rules satisfactory to law and precaution, then I would prescribe them for execution by the cemetery clergy.” Since the Governor General found these rules satisfactory, the Bishop prescribed them for execution by resolution of October 8, 85. This is how the saint acted in Moscow. But his orders, as was said, also concerned the diocese. Since the later of these orders were often based on earlier ones, we will present them in chronological order. Already in the above orders of the Bishop there are instructions concerning the diocese. The following orders specifically apply to district towns and villages of the Moscow diocese. From October 11: “The consistory is to instruct rural priests everywhere so that, on every favorable occasion, they instill in the townsfolk that they should carefully and faithfully use preventive and medicinal means against contagious diseases, and support such suggestions with intelligible reasoning, evidence and examples, especially from Sacred sources. For example, in chapter 38 of the book. Jesus s. Sirach it is written: The Lord created medicine from the earth, and a wise man does not disdain it. Those who were suffering from an infectious disease called leprosy, by the command of God, were separated from the healthy and from their homes, clothes, and things infected with it, partly cleansed, and partly completely burned. Now there is a different disease: but similar precautions are needed, and everyone should use them according to instructions from their superiors. It is also instilled in the people that, in the danger of a public calamity, they should not indulge in despondency, and even less in disorder, which again angers God and increases evil, but everyone should bring repentance and prayer to the Lord God and run away from evil deeds, in order to turn the wrath of God into mercy and be saved mentally and physically by the grace of God; As for the announcement of protective rules to parish priests, the appanage office deigns to deliver them to the priests through their local authorities; for the office of the consistory does not have a list of appanage parishes (in appanage villages), and also does not have the ability to reproduce copies of these rules to the required number" 86 . Then from October 24: “Ecclesiastical boards, where there are and where there are not, the dean of the cities, due to the present circumstances, are afraid of an infectious disease, have to act and act as follows: 1) Immediately inform me when the diocesan and then synodal orders on prayer services were received on this occasion, when prayer services were started, and whether they continue, and whether there are any special circumstances, requiring attention from management? 2) Then, with each mail, inform me about the state of the clergy, the city and the surrounding area, as far as they are known, in relation to the disease. 3) In the event of the discovery of an illness, ensure that the local clergy, while using the prescribed precautions, do not fail to provide the sick with the necessary and possible benefits of faith. 4) Where a hospital opens for a significant number of patients, depending on convenience, assign two or three closest priests to the hospital, to correct the position there by day, in turn, in order to more conveniently combine these duties with other activities in the service. 5) If those who died from cholera are not allowed to have a funeral service in their own place according to custom: then send notes about them from the parish priests, indicating their names and Orthodoxy, to the cemetery, and there perform funeral singing for each, or several together, either before lowering the body into the ground, or even after circumstances require. 6) If somewhere, by order of the civil authorities, a committee is formed on preventive and auxiliary monitoring of the progress of the disease and a deputy from the clergy is needed for this: the eldest of the local clergy should be such. 7) To report on any special case, adding opinions when necessary, the more strictly, the more urgently the importance of the case demands it; and in cases that cannot tolerate any delay, make, according to the best understanding, temporary orders, and report about it. 8) Try and encourage other clergy to instill in the people the special current need for prayer, repentance, communion of the Holy Mysteries, correction of life, as well as the duty of obedience to the authorities in preventive and healing measures: for just as obedience to the authorities in everything that is not contrary to God is prescribed by the word of God, so the use of medical aids by the word of God is approved, although, without a doubt, everything Moreover, one must trust in God, and expect help and salvation from His mercy” 87. In the last words of the order now quoted, as well as in the order of October 11, there is a clear indication of the prejudices of the common people against the existence of cholera itself and against the measures that the government took to prevent and cure the evil caused by this disease. The government itself fought a lot and not always successfully against these prejudices, as can be seen from many issues of the Gazette on the State of Moscow, starting from the 1st. Therefore, it is very natural that the clergy should have come to the government for help, in fulfillment of its good intentions and measures. This is the nature of both the considered and especially the following orders of the Moscow saint, revealing other aspects of the mentioned prejudices, as well as testifying to the deep wisdom of the saint and his paternal care for the good of his flock. The most important orders of this kind were in connection with the notorious Karacharov case, which even reached the Highest discretion. We will not convey the details of this matter, which can be read on pages 380–392 of the first volume of the Collection, published by the Society of Lovers of Spiritual Enlightenment on the occasion of the centennial anniversary of the birth (1782–1882) of Philaret, Metropolitan of Moscow (Moscow, 1883). Having pointed out the essence of the matter, we will present only the most general diocesan orders of the Bishop regarding this matter, as those that most interest us at the present time. The matter consisted of the indignation of the peasants of the village of Karacharova near Moscow against police officials over the burial of one peasant who, according to the doctor, died of cholera, but according to the peasants, not of cholera, in which indignation, as it was reported to the Saint of Moscow, the local priest Dimitri Ioannov Myasoedov also participated. On the occasion of this case, which the Governor General informed Vladyka Philaret about on October 27, Filaret first of all, on October 29, gave the following “order” to the priest of the Kalitnichesky cemetery church, Ioann Yakovlev: “Since the Karacharovsky priest Dimitri Ioanov, due to his involvement in the actions of the peasants who did not submit to the protective measures against the contagious disease, was removed from the church and parish until his action was considered: then you are ordered, at your own discretion, to do the following: 1) In the church of the village of Karacharova, worship services, as far as possible, should be performed and in the church parish, correcting the demands must not be omitted; and in case of need, demand the benefits of the Perovsky priest. 2) Instill in the townsfolk that the protective measures prescribed by their superiors against contagious diseases must be used obediently and faithfully; and that whoever, by violating these measures, introduces infection into the village will be guilty of the misfortune of his fellow men, and will sin against love for one’s neighbor, and against the commandment of obedience. 3) To those suffering from cholera, if it happens, give the benefits of faith, while taking proper precautions to protect themselves. 4) When burying those who died from cholera, act in accordance with the order of the police, and in accordance with the instructions given for this case from the spiritual authorities. 5) If any report is necessary to the spiritual authorities, forward the packages through the police, which operates in Karacharovo” 88. Then, on October 30, the Bishop, on the same occasion, made the following general diocesan order: “It has come to my attention that in the diocese entrusted to me, some of the common people, especially in villages and villages, either due to their simplicity and ignorance, or due to the suggestions of unwise people, do not believe that there is currently a disease called cholera and that this disease is dangerous and contagious, and therefore reluctantly or carelessly use precautions prescribed by superiors. Unfortunately, one priest was involved in actions of this kind, namely in the village of Karacharov near Moscow, who for this reason was removed from office, and his actions were subjected to legal consideration. Under such circumstances, in order to prevent disorder and harmful consequences, the clergy of the Moscow diocese, especially rural parish priests, are ordered to do the following with all possible care and prudent caution: 1) To certify those who doubt among the people, at every opportunity, that the disease called cholera is definitely present in Moscow and in some other places, and that it is contagious. As a proof and example of this, we can, by the way, use the city’s Moscow clergy. In addition to the fact that several of the closest priests go to each of the established hospitals in turn, to confess and commune the sick with the Holy Mysteries and to administer the departing prayers to the dying, twenty deputies from the clergy were appointed in all parts of the capital, from archimandrites, archpriests and priests, to assist the secular persons who are in charge in each part over the care of the sick and over the use of protective measures. remedies against increasing infection. By the grace of God and the power of faith and the holy sacraments, when using preventive measures, most of the Moscow priests did not become infected with the disease; some, not many, having become infected, were cured and recovered, and some, either due to a lack of caution, or due to the inscrutable destinies of God, became infected and died, namely: one builder of the monastery (Sretensky), one archpriest (at the Orphanage), eight parish priests and one priest of the house church. 2. To instruct the people that the precautions prescribed by the authorities against contagious diseases must be taken obediently and faithfully. For if anyone, acting contrary to these precautions, introduces infection into the village where he lives, he will answer to God, both for violating the commandment of obedience to superiors, and for the fact that he became the cause of misfortune for his fellow men. 3. In church teachings, with the observance of decency, mentioning that the righteous God sent this destructive disease as punishment for our sins, to excite the people to prayer, repentance, correction of life and to strengthen and sanctify themselves by communion of the Holy Mysteries of Christ, which in Moscow itself is already being fulfilled by the Orthodox children of the Church from the very appearance of the disease to this day; It seems that God’s mercy begins to appear here in reducing the number of sick people and the strength of the disease. 4. If anywhere in the villages it is possible to have reports published in Moscow about the progress of an infectious disease and about the circumstances related to this subject, then from these reports read to the people the articles most necessary for admonishing them about the truth and for refuting false opinions. This reading can be done in the priest's house, or in the house of the local government; and if, for the most convenient dissemination of information, it turns out to be necessary, then it is allowed, this time, to carry out such reading in the church meal, except during the Divine service. 5. This very instruction can be read in rural churches in front of the people, where, due to local circumstances, it will be necessary to admonish the people” 89. This also includes the following additional orders of the Bishop, dated November 10: “The order made on September 23 for Moscow cannot be applied to villages. If one priest is assigned to the overseer of section 90, then this will distract him from the parish: for each section, no doubt, embraces many villages and extends over a considerable distance. Therefore, rural priests, in case of a contagious disease, should act as follows: 1. Each in his parish do what is prescribed on October 11 and 30. 2. In the event of the discovery of an illness, it is imperative to admonish the sick with the necessary and possible benefits of the holy faith. 3. since illness, by its nature, often does not provide convenience for communion of the Holy Mysteries: for this, in order to prevent this accident, we advise healthy people to confess and partake of the Holy Mysteries, after preparation in accordance with the circumstances, as prescribed at the end of the Missal, in the chapter on almsgiving of the Divine Mysteries. 4. Depending on the need, neighboring priests should help each other. 5. In the event of illness or malfunction of a priest, the account must immediately be reported to the Dean, for consideration and the secondment of another. “Let the other cities and the Civil Governor know about this permission through my attitude.” 91 From November 17: “As from the civil authorities, in the event of the appearance of cholera in the districts, an order was made that those who died from this disease should be buried in special places from the general cemetery: then, in order to avoid misunderstandings, the consistory has to immediately order the clergy in the districts: 1. So that parish priests, in the performance of their duties, comply with the above and other protective orders of the civil authorities. 2. So that the funeral singing for those who died from an infectious disease should be performed (as already prescribed on the 24th day of October), depending on the circumstances and convenience, either at the burial place itself, or in the church, without being hindered by the fact that the body, according to precautionary rules, will not be allowed into the church; and 3. So that in this last case they explain to the people that even in the absence of the body, prayers for the deceased are no less spiritually beneficial and pleasing to God, since they relate to the good of the soul of the deceased” 92. All these and other orders of the active archpastor sufficiently clarified the rules of action for the parish, especially rural, clergy in times of cholera. However, even after the easing of quarantine measures, it turned out to be necessary to teach, and partly remind him of some of these rules. This is precisely the meaning of the saint’s resolution of December 7 of the same 1830. Here is its text: “Although already twice, on October 11 and 30, 93, it was prescribed to the parish, especially the rural clergy of the Moscow diocese, to instill in the people the obligation to obediently and faithfully use the preventive and medical remedies prescribed by their superiors against the disease of cholera, but just like this, from the information reaching me and communications with the authorities, examples of hiding sick people in houses and other similar actions are seen, contrary precautions and safety: then it is recognized as necessary, out of a duty of philanthropy and concern for the safety of one and all, to once again order the clergy of the Moscow diocese, especially rural priests, to guide and implement the following: 1. Instill in those who are misunderstanding that those who are ill in their homes should not be hidden, but that they should be announced to whomever is ordered by the authorities, and the sooner the better: this is required by the benefit of the patient; because the sooner medical aids are used, the more reliable the recovery. This is also required by the benefit of the entire family; because when in a house, especially in a cramped room, the disease of a hidden patient intensifies, then other members of the family, from unclean air, can become infected, and thus a nest of disease will become here, dangerous for the whole village. 2. To those of the common people who, out of habit, are afraid to entrust themselves to doctors, present the sacred word for conviction: honor the doctor with his honor: for the Lord created him (Sir. XXXVIII, 1). Moreover, it should be explained that in Moscow at the present time more than 7,000 cholera patients have been treated by doctors; consequently, there were quite a few cases of learning about the disease and the way to treat it; therefore, local doctors and, according to their instructions, those operating in the districts, will undoubtedly be better able to help a patient with cholera than an ordinary person who saw it for the first time in his childhood in his upper room. 3. In case where the authorities find it necessary to surround with guards a house in which there is a sick person or someone who has died of cholera, instill in the townsfolk that this order must be obeyed faithfully and without complaint. If someone gets cholera from intemperance, as is often noted 94; or if someone, due to failure to observe precautions, brought cholera into his house, then he himself is to blame for the misfortune, and his house is guarded for the cause. If an illness comes to someone from an unknown cause, then in this case, both the illness itself and other difficulties associated with it, he must accept with Christian patience, like Job. The authorities, in both cases, act philanthropically and beneficently when they surround a house infected with a disease with guards in order to save other houses, or an entire village. 4. Let the people understand the special attention of the Sovereign Emperor to the inhabitants of Moscow and the Moscow province, shown by the fact that His Majesty deigned to open the communications of Moscow before the complete end of cholera in it 95 and therefore most mercifully hastened to provide the inhabitants with various communal amenities: why should every inhabitant accept such permission from general precautions, both as a benefit and as a power of attorney to private precautions and, consequently, everyone must carry out the prescribed private and home precautions against cholera with greater precision, so that inaccuracies and inaccuracies in these private and home precautions do not aggravate the disease again and bring the Government to the need to again use strict general measures” 96. But no matter how detailed the above rules of action for the clergy, prescribed by the saint, were, they could neither embrace nor foresee all the possible contingencies of church practice during such a difficult time as the cholera crisis of that time. For specific individual cases, the saint had to give new instructions and instructions. We will not bore the attention of readers with a description of all these cases, at least known to us, among many of them 97. We will only point out two more outstanding cases. As you know, one of the most common attacks of cholera is vomiting. Taking advantage of the right to seek resolution of perplexities encountered in church practice from the diocesan authorities, the archpriest of the city of Podolsk turned to the bishop for resolution of his perplexity regarding how to administer the Holy Mysteries to the sick in these cases. On November 5, the saint gave the following resolution on this matter: “One could have expected more prudence from the archpriest than is evident in the presented bewilderment regarding the communion of the Holy Mysteries. For this bewilderment could occur in many diseases, and therefore should have been resolved long ago. Moreover, it is also permitted by the words of the injunction (dated Oct. 24): “to give possible benefits of faith.” This cannot have the immediate meaning of introducing only those who are not overcome by vomiting or other obstacles to safe initiation. The Lord said: eat, drink; whoever is vomiting cannot eat or drink until this ability is restored by stopping the vomiting. A patient who faces an obstacle to communion should be reassured by permission through confession, and with the advice to surrender with faith to the invisible grace of Christ, due to the impossibility of receiving visible guidance. And to prevent this accident, it is necessary to advise confession and communion of the Holy Mysteries to those who are healthy, so that, in case of illness, there is no temptation to be deprived of this powerful help. With this permission, send the list to the archpriest from the Campaign Office” 98. Another case. “In the most certain way,” the saint wrote on October 24, “it has come to my attention that in the suburban village of Sandyryakh 99, where quarantine is set up, and in the surrounding area, schismatics, misinterpreting the orders of the authorities made to protect the people from an infectious disease, are instilling in the common people that the time of the Antichrist has come, that the quarantine ticket is a seal or a sign of the Antichrist, and other such they try to turn people away from the Church through indoctrination. It is painful, by the way, to hear that schismatics, dispelling false teaching to support their opinions, try to prove the unworthiness of Orthodox priests by the fact that they do not teach anything at the present time. Kolomna and other clergy should try in every possible way both to stop the successes of false teaching and not to give rise to accusations of a lack of pious zeal, which is harmful to Orthodoxy, beneficial to the schism and, consequently, heavily condemning for the clergy. It is necessary for the clergy, in simple and intelligible teachings during Divine services and, in addition, on all favorable occasions, in conversations at home, to inspire the people that God’s present visit to many places through the danger of an infectious disease and the disease itself is sent for the temporary punishment of our sins, to excite us to prayer, repentance, strengthening in faith, correction of life, and thus to protect us from eternal condemnation. And so everyone must turn to these means of temporary and eternal salvation: to prayer, to repentance, to faith in God and our Lord Jesus Christ, to the correction of life, and not to be blown and wandered by every wind of doctrine, in human lies, in the deceit of vengeful executions, to bitter condemnation for unfaithfulness before God and His Church. There was also a destructive illness under the pious King David: but this did not mean that God had abandoned His Church. And in our fatherland there was an infectious disease in 1771, and then quarantine precautions were used 100, which, of necessity, caused some difficulty for the people: everyone sees that it was not the time of the Antichrist; for the time of disaster, but the goodness of God, has passed, and no Antichrist has appeared: in a similar way, anyone can judge the present time. Holy faith, in the present visitation of God, is not only not constrained by anything, but also receives new strength through the action of God’s providence, which turns punishments into blessings and evil into good. In Moscow and, according to information, everywhere in other places, holy churches are unusually filled with people praying, repenting, and partaking of the Holy Mysteries: is it not the grace of Christ that inspires these saving actions? Therefore, is it not Christ who reigns? In Moscow and from the schism at this time they are turning to the Church more than usual. As for quarantine precautions, they were adopted in Moscow by the schismatics themselves of both kinds, and by clericalism, and priestlessness, and a hospital was established for the use of cholera, and a doctor was accepted from the authorities 101: consequently, the schismatics themselves do not see any sign of the Antichrist here. Such and similar suggestions, depending on the closest local information and at the discretion of the need, the clergy should do with all possible care, offering what is possible and decent in church teachings; what is inconvenient to present in church teachings is further explained in pious conversations, in addition to Divine services. Therefore, it is considered necessary to do the following: 1. The above is to be prescribed for execution by all Kolomensky, and from the district dean and priests of those villages where, according to the note of the (Kolomensky) Spiritual Board, the above-mentioned talk of schismatics could reach. 2. Like the uneducated priest in the village of Sandyry: then to support him with advice, to counteract the ill-intentioned suggestions of schismatics with sound instructions, and to guard the Orthodox from seduction, he is entrusted with the presence of the Spiritual Board of the Epiphany priest Nikita 102, who, depending on the circumstances, can preach in Sandyry during the Divine service and, in addition, talk with the Orthodox, where and how convenient it turns out; if it is impossible to leave the city, he will enter into written relations with the Sandyrevsky priest, and will report to me about what follows. 3. As the dean of the Arkhangelsk priest Peter, under such important circumstances of the time, did not convey to me about the above-mentioned sentiments and intentions of the schismatics: then, in the presence of the Spiritual Board, declare to him that the authorities cannot be satisfied with this, and confirm that he, according to his supervision, should be more vigilant. 4. As in the information that has reached me, it is also mentioned that simple-minded Orthodox Christians in some places go to schismatics and receive the sacraments from them: then the dean of Arkhangelsk should find out about this and inform me in detail, among other things, about who and where of the schismatic teachers taught the sacraments to the Orthodox. 5 In order to hasten the execution, this original definition should be sent to the Kolomna Spiritual Board so that it can submit a list to the consistory for information when reporting” 103. With all his many-sided and all-encompassing social activities, Saint Philaret did not forget his private, personal relationships with his relatives in the flesh, following the true word of Scripture: if anyone does not provide for his own, especially for his relatives, he has rejected the faith and eats an infidel (1 Tim. 5:8). During the cholera period, Filaret’s mother lived in his homeland in Kolomna with her closest relatives. As a true Christian and a sincerely devoted son and relative, Filaret, as soon as the cholera in Moscow was clearly defined and officially announced, hastened to notify his parent with the following letter dated September 23: “For a long time I have not had news from you, dear Empress Mother, about you and about the family. Please notify me. Here, signs of the disease cholera morbus were noticed on some people: however, due to God’s long-suffering towards us, it has not yet spread. I pray to God that you are healthy and prosperous. I ask for your and grandmother's blessings and prayers. I bow to my brother and others. May the Lord bless you all. Trust in Him and be calm." 104 Then from September 27: “Good health to you, dear Madam Mother, and to the whole family. I would like to know about your health. I am healthy, and my home is safe. In the city there are several sick and dying of a dangerous disease. I’m sending some precautionary notes.” Attached to this letter was the following note, entitled: A way to purify the air in the chambers: “Pour into a pot: 1 lb. chlorinated lime, 12 lbs. or three bottles of water and mix this composition with a wooden stick, let it stand for half an hour so that it can settle, and then separating the upper light part of this chlorine of lime solution from the thickened lower part or sludge, pour it into small plates and place them in a medium-sized room, one at a time, and in large ones, two or three plates. In case of great danger from infection, you should spray the rooms with this solution several times a day, for which you can use the liquid remaining at the bottom of the first solution of bleach or the sediment itself, pouring only 6 pounds of water on it, and mixing as mentioned above. This bleach solution should be changed every week. – To purify highly contaminated air, you should take: 6 parts of crushed manganese, 8 parts of table salt, pour this mixture into a stone cup and pour in 9 parts of oil of vitriol, diluted in 9 parts of water. For a little rest, 1 quarter pound of a mixture of manganese and salt and a corresponding amount of oil of vitriol are sufficient. – Since this method releases gas that is harmful to people’s breathing and has destructive effects on various things, it is necessary to remove from the rest everything that could be harmed by smoking, namely: people, animals, furniture and metal shells. “This composition is then left in the room for 12 - 16 hours, after which the windows should be opened and not before entering there to live, as at the time when the smell has completely disappeared” 105. The first part of this note is an exact extract from the note of the chemist Herman, approved by the Medical Council, published, under the same title, in No. 3 of the Gazette on the condition of the city. Moscow dated September 25, 106. The second half of it, about enhanced cleansing, partly consists of a message published in the Moscow Gazette (No. 74 of September 13) for 1830 about cholera and about measures to protect against it and treat it 107. Filaret's letters to his parent dated October 13 and 17 contain only good wishes for his family and messages that he himself is doing well. However, in a letter dated October 17, the saint adds to this: “I wish that you do not need the precautions of the present time. But just in case, I’ll tell you what I found useful for myself: don’t eat at night; before going to bed, drink a cup of mint, like tea, but not too hot, wash your feet at night, especially the soles, with warm rum or bread wine, and in the morning, before going out into the air, rub your head a little with Cologne water” 108. In addition to this, in a letter dated November 14, the saint writes: “Here is my experience when there is cholera in the city. When in the evening I feel a pain in the head, or a heaviness in the body: I ​​go to bed, although earlier than usual, and cover myself quite warmly: peace and sleep give relief and strengthening, and protect against an increase in weakness” 109. These experiments in precautions against cholera, of course, are also based on the advice of doctors, for which we can compare what was published in Moscow. Gazette for 1830 No. 78 (from September 27, pages 3476 - 3477), 80 (from October 4, pages 3560 - 3561), etc. 110 But at the beginning of November, the parent Philareta herself falls ill. The loving heart of a devoted son could not be indifferent to this unfortunate circumstance, and several of his letters to his relatives in Kolomna are full of his loving concern for the health of the sick woman 111. Through his prayers and caring, her life was saved: by the new year she had completely recovered. But on January 3, 1831, the saint himself fell ill with a cold, from which he suffered until the beginning of March 112. And since cold attacks usually serve as precursors to cholera - which is why it was recommended to avoid cases of colds in forms of protection against cholera - then the following words of the saint’s letter to his friend at the Trinity Lavra Seminary, Bishop Gabriel (Rozanov) of Ekaterinoslav, dated January 8, 1831, become understandable: “With you, the disease is in the same area; and with me in the same city; and she was slightly pushed into my house, but the housekeeper did not let her in without a doctor; and I sometimes felt myself on the threshold of illness; but the Lord is still patient” 113. Likewise, on the occasion of sending him a gift from M.M. Tuchkova of a valuable drinking vessel, wrote to her on February 28 of the same year: “When you send me simple and necessary handicrafts: then I have a true acquisition, and I gladly think that during cholera my legs were preserved from cramps with the help of stockings, worked by kind and humane hands; but a vessel with gilded edges from the desert 114 to a person around whom there is already a lot of luxury - is it really a denunciation of luxury? In this case, the denunciation could have been written and sent with less care, so that it would not be broken on the road” 115. However, the Lord preserved the saint for the benefit of the church, the fatherland and his family: cholera spared him. In depicting various aspects of Filaret’s activities during the cholera period, we have gone somewhat ahead. Let us return to the chronological order adopted at the basis of our essay. We settled on the time of the Sovereign Emperor's arrival in Moscow. His arrival was very important. It was of no small importance for the nature of Filaret’s activities. The arrival of the Sovereign Emperor in Moscow took place on September 29 at 11 a.m. 116. Before entering the Assumption Cathedral, the Monarch was greeted by the following short, but extremely remarkable in depth of thought and strength of feeling, speech from the Moscow High Hierarch: “Most Pious Sovereign! Kings usually love to appear as kings of glory in order to surround themselves with the splendor of solemnity in order to receive honors. You now appear among us as the King of exploits, to share dangers with your people, to overcome difficulties 117. Such a royal deed is higher than human glory, since it is based on Christian virtue. The King of heaven will foresee this sacrifice of your heart, and will mercifully protect You, and patiently spare us. We commemorate You with the cross, O Lord, so that resurrection and life may come with You." 118 And truly, the arrival of the beloved Monarch resurrected and revived the dispirited Muscovites. “It is impossible to describe the delight,” we read in a contemporary leaflet, “with which the people greeted him,” those feelings that were depicted on all faces: joy, gratitude, surprise, trust, devotion... Everyone with tears in their eyes blessed the name of the virtuous and generous Tsar, who at such an important moment so comforted his faithful subjects. God’s anointed brought us God’s mercy, they said to each other, and these words must contain the holy truth” 119. Despite the fact that the number of people sick and dying from cholera, during the entire stay of the Sovereign Emperor in Moscow, which lasted until October 7, increased more and more 120, the Sovereign, with loving care, leaving personal safety unattended, appeared everywhere himself, with his encouraging words and active help... These were moments worthy of inspiration for the poet. And we know how both ordinary poets and true poets responded to this act of selflessness and love of the Sovereign for his subjects. As an example, we will cite Pushkin’s poems, the sincerity of which is beyond doubt, because they were published later without his name, and the Emperor could only learn about them after the poet’s death. “And coolly shakes hands with the plague. Gives birth to vigor. Heaven I swear: who with his life Played before the gloomy illness, To cheer up the faded gaze, I swear, he will be a friend to Heaven" 121 The Sovereign Emperor, whose true knightly qualities are well known, immediately influenced the entire nature of the activities of the Moscow administration in taking measures against cholera; news of cases of cholera and deaths from it became more truthful 122. The previous protective measures were strengthened, or new ones were added, among which the most noticeable thing for everyone was that Moscow “was cordoned off for some time from October 1, and no one was allowed out of it, or even allowed into it, except for the following with life and other necessary supplies” 123. On his very same visit, the Emperor laid a firm foundation and strengthened charitable activities during the cholera period, donating a large sum for this cause 124. As we noted above, the Tsar’s arrival in Moscow also influenced the nature of Filaret’s activities. Let us not hide the fact that not everyone, not only ordinary Moscow citizens, but also those in power, truly understood and fully approved of the measures taken by Filaret in the case of cholera. We have already seen this in part when we talked about the prayers he established. At the same time, we had the opportunity to notice that disapproving reviews of these measures were brought to the attention of the Emperor himself upon his arrival in Moscow, and Filaret had to justify his course of action to him. We also talked about how, after that, on October 12, Filaret instituted a religious procession without “kneeling in the open air.” But this is not enough. The saint’s ill-wishers even tried to convey to the Tsar that “Filaret, mentioning in one of his sermons the repentance of King David during the pestilence, seems to be hinting that the sins of kings bring heavenly wrath upon the peoples under their control” 125 . In this case, of course, we had in mind Philaret’s sermon on September 18, 1830, which we have already discussed. It goes without saying that in reality no one who reads it carefully will find such a hint in it. Then, Filaret’s recently cited speech before the Emperor’s entry into the Assumption Cathedral should have dispelled doubts and suspicions on this score. Nevertheless, thanks to the above-mentioned denunciation, some shadow fell on the Emperor’s relationship with Filaret. This is most clearly seen from the latter’s sermon, delivered “on the day of the Three Holy Hierarchs of Moscow, while continuing prayers for deliverance from a destructive disease,” on October 5, therefore, at a time when the Emperor was still in Moscow. In this sermon, as well as in the sermon on September 18, Saint Philaret of Moscow speaks about the destroying Angel, about the need for repentance as a means to appease God in a difficult time for the city and points, for imitation, to the example of the repentant David; but at the same time he considers it necessary to express the following words: “We, brethren, should be greatly consoled and encouraged by what the Anointed of God, our most pious Sovereign, is doing among us. He is not the cause of our disaster, as David was once the first cause of the disaster of Jerusalem and Israel; (although, of course, for the sins of the entire people): however, with David’s self-sacrifice, he accepts participation in our misfortune. He sees our danger, and does not think about his own safety; rushes towards us at the very moment it notices danger. Sovereign! 126 you do not need to expose yourself to our danger; our sins have brought disaster upon us; ease it as much as you can, but do not approach the places visited by the wrath of God. No, he said, let me fall into the hands of the Lord; I go to where the formidable hand of the Lord is raised, in order to share the sorrow as much as possible, to alleviate the misfortune of my beloved people as actively as possible. Sovereign! we know how close your ancient capital is to your heart: but Russia is on your shoulders; Europe is before your caring eyes - Europe, infected with a much more deadly epidemic of faithless and violent wisdom; against this ulcer you need to strengthen the barrier; This requires vigilant observation of events, many pieces of advice, and addition to the ranks of your army. So, he says, it is my duty to prevent that danger; but the irresistible force of fatherly love and compassion draws me to the painfully trembling heart of Russia. Our Defender, see, O God, and look upon the face of Thy Christ (Psalm 83:10): accept the sacrifice of His love for mankind, and have mercy on his people!” 127. Here one cannot help but see some desire to justify ourselves from the above denunciation, to understand the true meaning of the sermon on September 18, which served as the reason for that denunciation. At the same time, one cannot help but see the high patriotism of the preacher and his political insight. This word, after its publication, Filaret, resolutions of October 10, ordered “to be sent out to churches, with the provision to the priests, if they decide, to read it next Sunday” 128. Meanwhile, cholera, after the departure of the Sovereign Emperor from Moscow 129, became more and more intensified and spread here. By October 14, the number of deaths from it reached 118 people per day, and the number of patients with it reached 1162 people 130. Without mercy, she crushed both young and old forces, both noble and not noble 131. Everyone was under pain of death; and the quarantine measures, with their increased severity, made the general situation even more difficult. Under such and such conditions, under the depressing impression of such a bleak state of affairs, Philaret composed and delivered a sermon for October 12th. On this day, Moscow celebrates its liberation from the French invasion in 1812 with an annual religious procession. But in 1830, the procession of the cross on October 12, in view of cholera, took on a different meaning: “Although on the next Sunday, the 12th of this month,” we read in the order of the Moscow saint of October 9 of this year, “according to the custom of past years, all the clergy should have gathered in the Kremlin for a prayer service of thanks for the deliverance of Moscow from enemies: but, since the ongoing rebuke of God with a destructive disease calls especially to petitionary prayers for deliverance from the present disaster, and since the parish clergy always need to be close to their parishes, in order to quickly visit those who suddenly fall ill: then necessity forces this year on the designated day to do the following: 1. The parish clergy remain in their places and, according to the Divine Liturgy, perform prayer singing in their churches for deliverance from the destructive disease. 2. The clergy of cathedrals and monasteries, following the example of the 25th day of the last month, gather in the large Assumption Cathedral for a prayer service and religious procession in accordance with the needs of the time” 132. Accordingly, Filaret begins his sermon on October 12 with the words: “It’s still a holiday; and I still hear the terrible word of the Lord: I will turn your holidays into pity, and all your songs into lamentation (Amos. VIII, 10). We remember now and would like to celebrate the liberation of this city from its fourty-day possession by cruel enemies... But what about the city? What are the people there? Are we passing through a new and difficult time? Several hundred sick people are suffering; many healthy people will have compassion for the sick; some mourn the dead; the faint-hearted are bound by fear; the prudent are not as free as usual because of prudence; those who love humanity carry in their hearts a feeling of common misfortune; the reverent ones bowed down before the threatening finger of the Most High. What will prevail? Celebration or pity? Solemn songs or lamentations? .... Apparently, it is not for you to awaken glory, and it is not for you to sing solemn songs now,” etc. And the sermon ends with a prayer to the Lord: “Do not reject our imperfect and unworthy prayers; do not increase your anger for our lack of faith, insensibility or impatience; accept our confession of lack of faith as faith, and our sadness as prayer; and when our eyes, looking to You, disappear from weakness, may Your infinite mercy itself intercede before You for us. See widows threatened with childlessness; see babies who have not known their right hand, who are lower than their own, who also do not understand either the guilt or the calamity of orphanhood that awaits them. See, and have mercy, and invisibly send into us Your word, comforting, healing, life-giving, and let Your word not return to You empty. Amen." 133. The saint did not decide to send this sermon to the churches for reading, although it, like the previous one, was printed in separate copies. “I am sending the last sermon,” he wrote to his vicar Innocent on October 18. “It seems that I will not send it to the churches.” 134. The increase in mortality also increased orphanhood, helplessness and poverty; and all this called for charity and caused its intensification. And Moscow, charitable in ordinary times, in this sorrowful time has shown in this an venerable example for all times and cities. All classes unanimously made sacrifices of money, things, even houses for the cause of charity. Golitsyns, Sheremetevs, Samarins, Pashkovs and others from noble families; The Lepeshkins, Aksenovs, Rybnikovs and many others from the merchant and other classes made very significant sacrifices for charitable causes at this time. One of the poets of that time puts it this way: “Those who suffer sigh They build reliable shelter for them: In need, in grief for those who have turned gray, Everything moved towards the service: Everyone helps each other Everyone strives for a holy goal: There are chests of laundry there, Bundles of dresses are rushing there; Merchants act like brothers The springs of earthly riches flow, The nobility is pouring gold. Clergy and citizenship, Everything that is necessary for the sick, Everything you need for those who mourn, It flows like a full river" 135. An example of charity, as we have seen, was set by the Emperor himself. Filaret, for his part, was also one of the leaders of charity. And first of all, he established a charitable institution at the Trinity Church, in whose parish the Trinity Metochion is listed - the usual place of residence of the Moscow metropolitans. In the Historical Description of this church, compiled by its priest I.S. Orlov and published in Moscow in 1844, we read: “In this parish the memory of the benefits that the philanthropic Archpastor deigned to provide to the poor of this parish during the raging cholera disease in the fall of 1830 will forever be preserved. In these troubled times, when the poor class of the people remained without work and food, the Archpastor, as a compassionate father of the poor, deigned to give the order to the priest of this church, with the award of 1000 rubles, to establish a canteen in the parish to feed the poor, which was soon opened on October 19 in the house of one of the clergy. In the establishment, through all this difficult time, from October 19 to January 1, 1831, 45 people had a well-fed dinner table; Of these, 5 people had residence in the institution itself. In addition to this, 88 families received assistance in their homes with flour, cereals, meat, others with firewood, and others with clothing. There were up to 165 people who received food in the establishment and benefits in the houses” 137. Filaret himself drew up the resolution on this institution, under the title: “Experience in the provision of charity for the poor and beggars in times of emergency.” Here is the text of this decree: “Be hungry, and give Me food. 1. since observations of the course of the epidemic disease that has opened in Moscow show that people who lack healthy food, warm and clean clothes and a tidy home are especially susceptible to it: from this comes a special duty for ordinary people at the present time to help the poor and beggars in the indicated needs, firstly, out of philanthropy towards those in need, to preserve them, and secondly, as a precaution against the spread and intensification of the disease, and consequently for the preservation of themselves yourself. 2. How to embrace such a vast and populous city with such care is obviously inconvenient: separate temporary institutions are needed for the care of the poor, which, however, would join the general focus; and among these, it is desirable that experiments be made in Parish temporary care for the poor and beggars. 3. The parish guardianship can consist of a priest, a deacon, a church warden and several zealous parishioners. 4. The guardianship, through its members, inspires parishioners that alms given to the poor, which are often misused, can be used with greater hope of benefit for the general charity of the poor through guardianship, and accepts donations on this subject. 5. It collects, through its members, with the assistance of the local police, accurate information about all the poor and beggars in the parish, carefully separating these two categories: the poor who live by work, but needy due to circumstances, and the beggars who live on alms. 6. Make a list of each category of people in the parish, indicating who needs food and who, in addition, needs clothing, and who needs housing. 7. First of all, start helping with food. 8. For this purpose, choose one or two beggar feeders. For the first experience, you can use a deacon. 9. The beggar receives money from the Guardianship and uses it with a note and report, under the direction of the Guardianship. 10. In a church almshouse or in another convenient place, establish a dining establishment for the poor and beggars under the supervision of a beggar. 11. Those recognized as needy can receive tickets to visit this establishment at 11 a.m. for lunch and at 6 p.m. for dinner. 12. Offer simple, filling and healthy food. 13. Poor people of honest behavior who live in families, instead of inviting them to the table, can be given beef to their houses for cabbage soup and the like, according to the number of persons. But don’t give money to anyone. 14. A beggar accepted for food by the Trustee is obliged not to go from house to house to beg for alms, both because he no longer has need, and as a precaution so that entering houses where there are sick people does not spread the disease to others. 15. A beggar who is drunk but does not stop going from house to house, or who is found to be intemperate and drunken, is given to the local police to be escorted to a central place established by the Government, where the beggars are kept in a cordoned off house. 16. After establishing food for the poor and needy, begin to help them with clothing and home amenities. 17. Give only necessary and simple clothes and underwear. If the poor person's clothes are capable of being repaired, give him clothes from the Guardianship for the time of repair, and then exchange them. 18. Provide firewood to those whose homes are damp due to poor heating. 19. Those who have a complete lack of housing should be placed temporarily with a food supply, or a house of refuge should be found for them. 20. The addition and further adaptation of these rules will be indicated by experience. 21. Depending on local circumstances and methods, parish trusteeship can extend its actions to the poor neighboring parishes, or transform into the Trusteeship of united parishes by agreement of the parishes and zealous parishioners with supervision so that the goal of charity is achieved as surely and as smoothly as possible. October 17, 1830. “For the first experience of this institution, 1000 rubles are offered” 138. In agreement with this, on October 18, the saint wrote: “Due to the increasing difficulty for poor people in ways of subsistence, the Moscow monastic authorities have to pay attention to the full-time monastic servants 139, whether they have daily food and, if necessary, provide them with possible economic benefits from unpaid sums, satisfying essential needs, and preventing abuse. The consistory has to order the abbots and abbess in this regard, and a special order has been made regarding Chudov” 140. Then, on October 25, Saint Philaret made an order of the following kind: “As a result of an infectious disease, the means of subsistence for poor people have become more difficult than at other times; and the lack of healthy food and some comforts of life especially, according to observations, exposes them to the effects of illness: then, among other temporary institutions of philanthropy, it is recognized that it is necessary to establish from the Moscow Bishop's See a Temporary Committee on benefits for the poor, on the following rules: 1. The committee, chaired by the Right Reverend Innocent, Bishop of Dmitrov 141, will be composed of: Andronievsky Archimandrite Hermogenes, VysokoPetrovsky Archimandrite Gabriel, the abbot of the Cathedral (Chudov) Monastery is Hieromonk Theophilus, and the Cathedral is Archpriest Vasily (Kutnevich). The position of treasurer will be filled by the housekeeper of the bishop's house, Hieromonk Ioannikiy. 2. The Committee will pay attention, firstly, to the poor from the clergy and will provide them with benefits, either on its own, or through spiritual Guardianship, depending on how the cases fit under the laws of this Guardianship. 3. Secondly, the Committee will provide benefits to poor secular people belonging to the spiritual department. This includes: clerical officials and low servants of the consistory, of whom, with their families, there were already more than a hundred souls who needed assistance, which was made to them at the same time 142, however, it should continue with consideration. 4. Thirdly, depending on the methods, the Committee will provide benefits of every level to the poor, where and how it turns out to be necessary and possible. 5. Five thousand rubles are presented to this Committee from the Moscow Episcopal See. 6. He can accept voluntary offerings from monasteries and others who wish to participate in acts of philanthropy. 7. To obtain information about those truly in need and for the accurate distribution of benefits, the Committee will use the assistance of the local parish clergy and, when necessary, the local police. 8. The Committee will pay attention to the experience of temporary parish care for the poor, made in the parish of the Trinity Church, which is in Trinity 143, whether experiences of this kind can be extended, with due application to the circumstances. 9. However, with God’s help, the law of love for one’s neighbor and compassion will be sufficient guidance for the Committee 144. In view of this new charitable institution, being established on a broader basis, the bishop wrote to the governor of the Sergius Lavra, Archimandrite. Athanasius on October 31: “I established a temporary Committee for the Poor. It’s not bad to give it 1000 or 1500 rubles from the Lavra. Think about the cathedral, and imagine” 145. – By the abundance of love, expressed in increased charity, and humility before the punishing right hand of God, the inhabitants of Moscow seemed to soften the Divine anger and exchange it for mercy. The mortality rate began to decrease little by little, so that in No. 37 of the Statement of the State of Moscow we already read: “Thanks be to God! Over the past two weeks, the disease has obviously weakened: the number of people falling ill and dying has become almost three times less, the number of those recovering has increased without any comparison. – The Lord is long-suffering and abundantly merciful. He is not completely angry; he is at enmity for a century! There were 1352 patients with cholera on October 27; 100 fell ill, 54 recovered, 56 died; behind that is 1342" 146. – Both were clearly expressed by Saint Philaret in his sermon on October 26, delivered “in the Trinity Church of the hospitable Count Sheremetev’s house, on the occasion of its resumption, while continuing prayers for deliverance from a destructive illness,” for which the most favorable occasion was that on the 22nd to 50th week, in which the said church was re-established, the Gospel of the Rich Man and Lazarus was read. In addition, the reason was the charitable purpose of establishing a house where the church was then renewed. Having likened Lazarus, who was “saved by patience,” to “the servant of God, the boyar Count Nicholas, who was saved by the love of mankind,” (Sheremetev), the founder of the hospice house, and pointing out the characteristic features of the difference between the rich man and Lazarus, Vitya, at the conclusion of his sermon, cries out: “Brothers! how many Lazarus there are these days! Some are sick; others are poor; some are both. Thanks to the philanthropy of the Most Pious Sovereign, and to the government animated and moved by him! Thanks to the philanthropy of the people! No one is left not only in front of the gates, on the street, but no one is left in a home that is uncomfortable or unsafe; those who heal and care willingly approach those who are sick with such a disease, the mere thought of which arouses disgust or fear in others; grains from the meals of the rich quite often fall into the mouths of the poor; even the poor share their mites with other poor people, or give their labor in alms, and themselves in service to the sick; Servants of purity and holiness flow everywhere to cleanse, soften and heal the spiritual wounds of those who suffer and those who have not yet suffered physically. It seems, - adds Vitia, - that the Physician of souls and bodies himself bows to the prayers of faith and to the deeds of love for mankind, and extends a merciful hand. Death no longer extends the power allowed to it; and illness begins to give way to health. “However,” Vitia considers it necessary to make a suggestion at the end of the sermon, “do we dare to think that something better is already happening among us than what we see in the Gospel?” - There is one sick and poor person there; one is rich, condemned, and this one has five brothers, similar to him in that they lived only for themselves, and not for God and their neighbor. May God have mercy on us, brothers, so that we may not have six unmerciful ones against one who demands mercy! Let us share, if possible, each with someone, and all with every ill-suffering Lazarus, our goodness, received in our temporary belly, so that those who were accepted before us into the bosom of Abraham do not refuse to share with us the goodness of God in eternal life. Amen" 147. Due to the importance of this sermon for that time, the saint, after publishing it, on October 31, gave the following resolution: “The homily of the week about the rich man and Lazarus, herewith attached, should be distributed in Moscow to monasteries and churches, with the order that if anyone decides to read it next Sunday in church, then it is necessary to precede the listeners when it was originally spoken, and to release at the beginning of it a tirade relating to actually to the church of the Sheremetyevo hospice house" 148. In November, the number of people sick and dying from cholera began to decrease even more significantly. However, even at this time, the previous strict quarantine measures continued, even in relation to life supplies and other needs 149. And only some limitation of severity was made from November 14 regarding 150 goods. Of course, this was a great consolation for Muscovites. The winter that began in November also contributed to the weakening of cholera. The wrath of God began to subside; Humility has borne fruit: began to decrease daily The number of dead and sick people is 151. This was especially comforting in view of the approaching royal days: November 20 - the day of the accession to the throne of the Sovereign Emperor and December 6 - the day of his namesake. And Saint Philaret wrote to the governor of the Lavra, Athanasius, on November 15: “The disease in Moscow has decreased significantly and, whether God will extend mercy, seems to be approaching its end” 152. Under the living impression of this comforting state of affairs, the saint preached a sermon on the first of the royal days: November 20th. This sermon 153 directly begins with the words: “The Lord has created this day for us, sons of Russia, so that we may rejoice in the Tsar given to us: and thanks be to God that this joyful day is rather respectfully given way to the days of sorrow that suddenly came to this city. The city of Tsarev is recovering so as not to spend Tsarev’s day in untimely despondency. “I leave it,” our church leader further says, “to the experts of nature, either by position or by pleasure, to work on finding the reasons for this beneficial change: they will probably find more than one and will have the opportunity to compete about which of them is true, or which is stronger than the other. As for me, I have no difficulty in finding one reason that explains what is happening more satisfactorily and pleasantly than many elegant ones. This beneficial reason is the mercy of God towards the King and the kingdom.” Seeing the Lord’s path in this, the preacher resolves doubts and refutes objections regarding the reason he indicated, saying among other things: “They say: if illness were a punishment from God, then it would not be permissible to get rid of it by healing: for when the Sovereign determines a punishment for a criminal, then an attempt to get rid of this punishment is considered a new crime. Wrong comparison, and therefore a false conclusion! In the very case where illness is truly God’s punishment, healing from illness should in no way be compared with escaping punishment. It is possible for a guilty person to escape from the hands of human justice; and by doing so you commit a new crime, all the more serious because it paves the way for other crimes: escaping from the justice of the all-seeing and all-powerful God is impossible; By this justice one can only be forgiven and released; and about seven trying is not a crime. He who runs away from the human punishment assigned to him is a rebel: it is not at all the same as he who is cured of an illness: he does this by the gift and power of the same Lord who punishes him: for the Lord created healing from the earth (Sir. 88:4); there is healing from the Most High (v. 2).” We will remember that the saint also ordered the priests to instill this truth in the people. Finally, returning to what was said at the beginning of the sermon, Vitiya says: “He who is wise in the elements of the world will say: the air was contaminated; – the air is freed from infection. - The first is bitter; and the second one doesn’t have much taste. But when they say that the Heavenly Father has mercy on us, and when they listen to this with faith, a person receives such feelings that at the same time he becomes happier and morally better than before. It is good to confess to the Lord and sing to Your name, O Most High, to proclaim Your mercy in the morning and Your truth every night (Psalm 91:2.3). Let us never change this, as sacred as it is a blessed duty. We confess the truth of God, which punishes sinners with disasters and sanctifies the righteous with them; We confess the mercy of God, shown to us now: let us call on the gracious mercy and truth of the Lord in the days to come, to our most pious Sovereign and his most august House, to this reigning city, Russia, and finally to every soul, by faith and seeking the covenant of God, capable of participating in the mercy of God. Amen" 154. Previously, we said that, despite the weakening of cholera in Moscow since the last half of October, quarantine measures, in all their severity, were applied in November. The constraint of these measures for the ordinary course of life, especially for trade, was felt by everyone and was often not hidden, as can be seen from many issues of the Gazette on the state of Moscow in 1830 - 1831. Constrained by these measures, the Moscow merchants finally, on November 7, submitted a petition to the Highest Name to stop the actions of the Committee established in Moscow, as a result of the Highest Command, to clear goods. The Sovereign Emperor handed over this petition to the Moscow Governor-General for discussion in a special (mixed) Committee. The Moscow saint also took part in this Committee. All participants in the Committee were aware of the need to satisfy the requests of the merchants. The whole question boiled down to whether the contagiousness of the cholera disease should be recognized in goods and things, and to what extent? On this issue, the opinions of doctors were divided: most of them denied such contagiousness, and some admitted it. According to the majority opinion, it was decided not to subject goods to quarantine clearance. All that remained was to formalize the case. Prince D.V. Golitsyn asked the Moscow saint to draw up a protocol of the said decision. The saint did not refuse. And “the resolution, written directly on white, was approved by all members without any objections. It would be interesting,” adds the biography of the saint, N.V., to this news. Sushkov, - find this paper. But where is she? In what archive? 155. This was written in 1868. Now we can accurately answer this question. The handwritten original of this truly remarkable document, after the death of the saint, entered the archives of the late rector of the Moscow Theological Academy, Archpriest. A.V. Gorsky and in 1885 it was published in volume II of the Collected Opinions and Reviews of Filaret (pp. 284 – 290). According to the importance of this document, we will extract from it at the present time, at least, the “reasonings and conclusions” adopted in the Committee. - Here they are: 1) “The rules of the Quarantine Charter on the purification of goods and things were established on the basis of experiments and observations on the contagiousness of the plague 156, and in precaution against cholera they were used only on guesses and conclusions. Therefore, these rules had to be observed until the type and degree of contagiousness of cholera was determined by accurate and reliable experiments and observations; As soon as it is possible to do this last thing, then the previous rules, conjecturally adapted to the new disease, must be replaced by new ones, precisely and unshakably established on new experiments and observations. 2) Until now, nowhere in Russia has it been possible to make such a large number of diverse, correct and well-attested experiments and observations on cholera, nor to have so many doctors capable of this, as happened in the last three months in Moscow, where, under the supervision of 24 elected doctors who made up the temporary medical council, 7,500 people were treated for cholera, and 52 bodies of those who died from cholera were subjected to anatomical and chemical research. So, here it is possible, and therefore must be, to verify opinions about the contagiousness of cholera, which were hitherto speculative, disagreeing with each other, supported by indications of rare cases, not accurately studied, and not reliably attested. 3) Although the opinion of the members of the temporary medical council about the non-contagiousness of cholera through goods and things is not unanimous, but, in addition, a strong majority of votes almost destroys the opinions of those who disagree: these latter destroy themselves, because, upon careful examination, they turn out to be inconsistent with themselves and with obvious circumstances. Mukhin says: “The poison of cholera is not volatile, like the poison of the plague.” - Then he says: “Countless examples confirm to us that beds from under the sick and dead, clothes, being consumed by healthy people, gave rise to cholera in them.” - Finally he says: “More by similarity than by experiment, one can positively and with probable accuracy recognize the contagiousness of cholera in goods and things that receive the plague infection.” – If he bases his opinion more on the similarity of cholera to the plague than on experiments, then it follows that he falsely mentioned countless examples, since a doctor who treated no more than 300 people for cholera could not have had countless examples; Moreover, the similarity of cholera with the plague contradicts what he himself said above about the difference in the poison of these diseases. Zubov says about cholera: “This epidemic disease does not depend on changes in the air, on food, on cramped housing, or on poor clothing.” Then he, despite himself, says: “People of advanced age who lead a sober life, susceptible to colds, stomach burden and other errors in diet, are more often exposed to the effects of this disease.” Tyazhelov, one of those who disagreed with the majority of votes, refers definitively to experience, presenting, as an example of infection through things, the fact that a patient with toad received cramps in the legs, using a tub for a foot bath, which was used to remove water from the baths of patients with cholera. But if contagiousness of this kind truly existed, then it is impossible that, during the treatment of 7,500 patients, it was noticed only once, and therefore one cannot help but conclude that the convulsions of the above-mentioned toad patient should be attributed to another cause not noticed by the doctor. 4) On the contrary, the opinion of those who reject the contagiousness of cholera through things is as strong according to the superior majority of votes, as convincing according to the experiments and evidence given in support of it. Members of the medical council, both about themselves and about many others in hospitals, testify that their clothing, after varied, prolonged, repeated contact with patients, without the use of cleansing agents, never had the effect of infection on anyone. People who recovered from cholera used fur-lined clothing during their illness, without cleansing agents, and after their recovery, they used them without relapses and without infecting others. During the autopsy of the bodies of those who died from cholera, which, for four weeks, took four or five hours almost every day, neither of those who performed the autopsy, nor of the doctors present, nor of the servants became infected, despite the fact that, except for the first days, almost no precautions were taken. And more importantly, the doctor who opened the bodies (Jänichen) wounded his hands several times, and, cauterizing the wounded places with lapis, continued his studies harmlessly. The disabled man, who was not sober, received an abscess from the same wound, proving the harmful effect of the moisture of a dead body, but did not get cholera. Of the foreign researchers of cholera, those who in some respects attributed its infectiousness to it, did not recognize its infectiousness through things and goods (Moro de Jonès, Gravier). 5) It is fair, notes one member (Ramikh), that trade in Moscow, which stopped during the raging cholera, resumed in November, when the disease weakened; and goods, local and imported, especially on the occasion of the current winter season, received great circulation among the people. And so, if an infection were hidden in them, then this would have to be revealed either in certain cases, or at least in general in the renewal of the infection and in the increase in the number of patients. But if this did not follow, then from here comes new experimental proof that infection does not exist in goods. 6) If we assume that cholera is transmitted through things, then out of 7,500 patients, of whom about 1,500 remained in their homes and therefore did not have strict medical and police supervision, how many things in their homes should be suspected of being infected? Incomparably more than goods lying in shops and storage areas, which sick people do not have the opportunity to touch. From this it follows that if it were necessary to fumigate goods, then it would be incomparably more necessary to fumigate all things in houses, in the whole of Moscow. Fortunately, the real experience of an almost complete cessation of the disease indisputably proves the non-existence of this universal infection, otherwise a cleansing would be required that is not only inconvenient, but completely impossible to carry out accurately. And after the plague, not all houses were cleared, but only, according to reliable information, those that were infected and escheated. 7) If we also assume, as was feared based on previous conjectural information about cholera, that infectiousness may exist in goods brought from the Nizhny Novgorod fair, then since these goods arrived not only in Moscow, but also in St. Petersburg, and in many other cities, and everywhere, in large numbers, have already entered into circulation among the people, it is necessary to admit one of two things: either that the infectiousness of these goods does not exist in Moscow, just as, how it did not turn out to be in St. Petersburg, or that, together with the goods in Moscow and Moscow, in which they spread, the goods in St. Petersburg and Petersburg itself, in which they spread, and all the cities into which something could have been brought from the Nizhny Novgorod Fair should be fumigated. 8) Finally, if, despite the strength and importance of evidence of the non-infectiousness of cholera through goods, despite the lack of correct and well-tested experiments to the contrary, out of an abundance of precaution, it was necessary to fumigate goods in Moscow, then, behind this measure, a number of consequences await, which incomparably, to the highest degree, should arouse the precautions of the government. These consequences are: damage to color, beauty, purity, consequently a significant decrease in the value of goods, loss of large capital, the duration of the current stoppage of activity, and the complete collapse of many factories, the fall of many thousands of people who had food from factories into inaction, into helplessness, into the danger of hunger and despair. 9) From all these considerations, decisive conclusions regarding the present case emerge: first, in places where there was cholera, goods should not be fumigated, in accordance with the personal order of His Imperial Majesty, given on the 23rd day of August 157; second, as due to the dissimilarity of cholera with the plague, the rules of the quarantine regulations adapted to the plague are not in all respects consistent with the need for preventive measures against cholera, then instruct the Moscow Provisional Medical Council to draw up an accurate, not based on guesswork, but based on experience, statement about what protective police measures are really needed against the disease of cholera, and submit it, after consideration in the St. Petersburg Medical Council, to His Majesty's highest discretion, no later than next March" 158. This protocol was drawn up and signed on December 1, 1830. Its consequence, in connection with the improvement in the general situation in Moscow in relation to cholera, was the abolition of strict quarantine measures not only in relation to goods, but also in relation to communications with Moscow, which had hitherto been cordoned off. Already on December 5, Filaret wrote to his governor in the Lavra, Athanasius: “Moscow is recovering, and I think the gates will be opened tomorrow” 159. And indeed, in the Gazette on the State of the City of Moscow dated December 6 (No. 75) we read: “On the solemn day of the ancient patron of Russia, St. Nicholas, on a day that is especially precious for her faithful sons according to the namesake of His Imperial Majesty, the residents of Moscow are informed of the joyful news: Sovereign Emperor, having with pleasure seen from the latest reports of the Moscow military governor-general about the course of the cholera disease in Moscow, that its effect has noticeably weakened, and wishing as soon as possible to restore free communication between the inhabitants of the capital and the internal provinces, in order to facilitate food supply, revitalize industry and trade, which could have suffered significantly during the raging of the disease, He deigned to command the highest: to remove the outer cordon of the city, observing, however, all precautions to prevent the disease from becoming stronger again, or to move to those places with which message is restored" 160. The same joyful news, for his part, the Moscow saint considered it necessary to tell his flock from the church pulpit and, of course, in a church tone. He delivered the “Word on the name day of the most pious Sovereign Emperor Nikolai Pavlovich, upon receipt of the highest order to restore communications to Moscow, interrupted as a precaution against a destructive disease.” This word was spoken in the cathedral church of the Chudov Monastery. The beginning of the word is remarkable: “We are tired,” so it begins, “for so long and often, speaking and hearing everything about illness, everything about death. But who can contradict the will of the One who owns life, who is in no hurry to completely remove these small, only noticeable remnants of the shadow of death from our eyes, perhaps so that, having been provided with a quick pardon, we do not hasten to forget the righteous punishment? Blessed is He both for the fact that He punished, and for the fact that He has mercy, and for the fact that He has mercy gradually, in order to strengthen His mercy to us all the more.” Then, as if recalling his significant goodwill expressed on the occasion of the arrival of the Sovereign Emperor in Moscow on September 29 in the words: “We commemorate You with the cross, Sovereign, that resurrection and life may come with You,” the church vita continues in the word for December 6: “It seems to me that, like Lazarus from the grave, this city is rising at this time, although not with many of its members actually dead, but completely resurrected from the fear of death. But what else does this resurrected one lack in order to enjoy the newness of life? - Yes! He also needs the same sovereign command that was given for the resurrected Lazarus: resolve him and leave him to go (1 John 11:44). Hearken, risen city! Behold, for you too, a permissive voice comes from the throne of the Tsar: allow it, and leave it to go; release him from the obligations with which the loving hand was forced to bind him protectively, so that the area of ​​death does not spread; leave him to go unhindered, with unenclosed gates, unobstructed paths, to villages and surrounding towns, and to receive those who come, so that natural life is not hindered in its needs, so that social life is not constrained in its movements. Blessed is the goodness of the Tsarev both for his intention to bind death and for his haste to resolve life. Congratulations to you, resurrected from the fear of death, healed from mortal illness, and resolved from the difficulties of life!” But since even in the highest command of December 6 there is no hidden recognition of the need to continue certain precautions, in view of the incomplete recovery of Moscow, the saint also considered it necessary to instill in the listeners of his sermon vigilance and caution, mainly, of course, spiritual, so as not to incur greater wrath of God for their sins: “let it not be worse. Let us establish ourselves, brethren, - Vitiia cries, - and let us not cease to fulfill the good vows that the saving time of sorrow inspired us with. Let us not remember with grumbling the difficulties that befell us, but with consolation the difficulties we have endured. We will graciously endure some of the inconveniences that still remain to be endured 161 . Let us use the relief and assistance granted to our benefit, and not to satisfy our passions and whims. Let us walk with attention and sincere fidelity in obedience to the commandments of God and the commands of the authorities established by God. So let us be grateful to God, who has mercy on us. Thus we will be worthy of the King who cares for us. Lord, save the Tsar! (Psalm 19:10). God! Your blessing is upon your people (Psalm 3:9). Amen!" 162. In accordance with this, the bishop gave the following resolution on December 8 to the Moscow spirit. Academy: “Moscow is open according to the needs of the hostel. Some concepts about the contagiousness of cholera have been refuted by experiments. But what this contagiousness consists of has not been decisively and reliably determined 163 . Therefore, although communication with Moscow is permitted according to needs, it should not be deduced from this that communication is permitted without need. What if, after going to Moscow, you bring a disease back to your place? How can you calm your conscience and the reproaches of others? Therefore, I hope that all the Lavra and Bethany people, out of voluntary precaution, will refrain from communicating with Moscow if possible, until the illness stops completely.”164 Likewise on December 14, regarding the request of two persons from the academic staff for permission to go one to Dmitrov, and the other to Moscow: “Nothing prevents you from going to Dmitrov, but my opinion has been said about the trip to Moscow; and a sermon (on the birthday of Chr.) instead of Fr. Rector 165, assigned to another" 166. And regarding the dismissal of academy students during Christmas time: “You can dismiss those who will go to prosperous places and not touch unfavorable ones, against which the Board will take precise precautions, under the Board’s own responsibility” 167 . Even when the Board of the Academy in December asked the Bishop’s permission to restore the previous order of teaching and testing, he gave a resolution: “It is better to postpone this until January 8: then we will do the internal test” 168. And only on December 24, in view of the upcoming great holiday, the saint gave the following instruction for Moscow: “Upon the relief of Moscow from illness by the grace of God and on the occasion of the upcoming holiday, it is permitted to postpone the prescribed prayer services for the liturgy, excluding those places where special circumstances and the desire of the parishioners require it, and petitions at litanies and prayer at the liturgy continue until prescribed.” 169. The saint did all this, of course, because although the weakening of cholera in Moscow was clearly noticeable, in accordance with which there was a gradual weakening of quarantine measures against it 170, the disease still persisted and mortality from cholera continued, as the official Vedomosti did not hide. And unofficially the saint wrote to his mother on December 29, 1830: “Our illness has not yet stopped, and especially appears in those places where it was not there, or was weaker before. The number of those who fall ill is not large 171: but for some the illness is severe” 172. The illness continued in the new year of 1831, although far from being as strong as before. On the contrary, it gradually weakened more and more, so that on January 6, the daily Gazette on the state of Moscow stopped. In No. 106 and the “last” of these bulletins, dated January 6, we read: “The disease has almost stopped, and one can hope that the residents of Moscow will soon bring thanksgiving prayers to the merciful God for complete deliverance from the disaster that has weighed on them for four months” 173. In agreement with this, the saint of Moscow writes on January 12, 1831 to Meletiy Leontovich, Bishop of Perm: “Cholera is dying in Moscow, having first lost the glory of a terrible disease” 174. However, even after that she continued to nest and cause death to many in Moscow, and therefore quarantine measures still continued. So the saint wrote to his mother on January 23: “Those suffering from cholera are still here. There are about 30 of all sick people left. The continuation of quarantines on St. Petersburg Road 175 still gives me the right to stay in Moscow. It’s hard to guess how long this will continue.” 176 This lasted quite a long time, almost two months. So, on February 17, almost a month and a half after the publication of the daily Vedomosti on cholera ceased, Moskovskie Vedomosti reported that there were 14 people with cholera remaining in private homes and temporary hospitals, 14, and 6 people in state hospitals (in Ekaterininskaya during this time) 177. True, the temporary hospitals, little by little, due to the lack of need for them, were abolished, and the former commanders in parts of the city, as well as their assistants from various classes and doctors also little by little returned to the previous (pre-cholera) normal course of their lives, and the previous fuss regarding the cholera case was not visible in Moscow, which was now beginning to come to life. In accordance with this, the saint of Moscow, already at the end of January, closed the operation of the temporary Committee, established by him at the bishop's department on the occasion of cholera 178, as well as the temporary “beggar-feeder” (canteen for the poor), established at the Trinity Church near the Trinity Compound 179. However, in view of the still continuing existence of cholera in Moscow, the actions of doctors to improve Moscow from cholera and the work of charity on the occasion of cholera in both the civil and ecclesiastical departments, as well as donations to temporary hospitals and charitable institutions, did not stop, as can be seen from the Moscow Gazette for 1831. The Saint of Moscow himself, as we know from the above, from January 3 fell ill with a cold, which kept him in his cell for a long time, so that he could not serve liturgies or prayers even on special royal days, such as January 25, on the occasion of the successful delivery of Grand Duchess Elena Pavlovna 180, and February 22, on the occasion of the baptism of Grand Duchess Alexandra Mikhailovny 181. And on February 27, he wrote to his parent: “I am undergoing treatment, and I feel that there is benefit from the treatment. But the old cold in me is stubborn against healing” 182. And only on March 17, 1831, Moscow considered itself completely freed from cholera. In view of this, the saint of Moscow, who by that time had somewhat freed himself from his illness, made the following proposal on March 15 to the Moscow Synodal Office: “A list of my instructions given to the consistory to perform a thanksgiving service on the following Tuesday, the 17th day of this March, on the occasion of the end of the destructive disease in Moscow, with this I offer to the Synodal Office, for what depends on its part orders. And here is the text of the said list from the order of the consistory: “1831, March 15th day. Since from the 10th day of this month there are no more people suffering from cholera, and there are no more sick people left, then, according to my consultation with the Moscow Military Governor-General, it is necessary: ​​on the following Tuesday, the 17th day, to bring a prayer of gratitude to the Giver of all good things to God for the end of this public disaster. Therefore, the Consistory should carry out the following order: 1) Church services on this day should be performed following the example of what happens on solemn days that occur during Lent. 2) Before the liturgy, perform a general memorial service in all the churches of the capital for the repose of the souls of the servants of God who died from a destructive illness, and it is desirable that in the parish churches at the great litany of the memorial service and at the liturgy, the deceased of their parish are remembered by name, in each one, as long as their names are known. 3) According to the liturgy, there should be a prayer service of gratitude, with ringing. 4) The cathedral service will take place in the cathedral church of the Chudov Monastery, with a full meeting of the clergy, which happens in the cathedral on solemn days. 5) From now on, stop the prayers that were offered on the occasion of illness. 6) Order throughout the diocese that on the next holiday a prayer of thanksgiving should be performed in all churches for the end of the destructive illness, and prayers that were held on the occasion of the illness should be stopped. 7) Stop weekly reports on well-being in relation to illness” 183. According to this order, they were performed in the Chudov Monastery on March 17, in the presence of the Governor General, Messrs. senators and other officials, in front of a huge crowd of people, before the liturgy there is a requiem service, and at the end of the liturgy a thanksgiving service with kneeling. All this was accomplished by Saint Philaret himself, together with his vicar Innocent, Bishop Dionysius and many other persons of the black and white clergy. After the thanksgiving service there was a ringing of bells on the Ivanovo Bell Tower 184. - When the Governor-General reported all this to the Sovereign Emperor, the Sovereign Emperor honored him with his rescript dated March 19, in which His Majesty, expressing his “lively pleasure” on the occasion of the prince’s report “about the complete cessation of cholera in Moscow, and hastening as a result to authorize the immediate abolition of the quarantine established on the Shosha River, and the removal of the cordon on border of the Tver province with Moscow,” expresses to him his “sincere gratitude” for his “fiery zeal and tireless activity,” discovered during all the “difficult time for Moscow” of the existence of cholera in it, and at the same time instructs him to express the highest “gratitude” to all the people who assisted him in all his activities on the occasion of cholera, both through personal labor and charity. The Governor-General considered it necessary to publish a rescript in Moskovskie Vedomosti 185, so flattering both for him personally and for all his employees, that the Saint of Moscow, who worked so hard in “difficult times for Moscow,” was also not abandoned by the merciful attention of His Majesty. On April 19, 1881, on Easter Day, he was assigned to the Order of St. Apostle Andrew the First-Called “for his zealous and active service in the archpastoral rank, worthily worn, and at the same time for many commendable deeds and labors, constantly rendered for the benefit of the church and state on any occasion” 186. And indeed, if the valiant Prince D.V. Golitsyn discovered “fiery zeal and tireless activity” during the cholera time, as the secular governor of the city of Moscow and the Moscow province, then no less fiery zeal and no less tireless activity, as we saw from the previous one, was also discovered by Saint Philaret, “as the spiritual governor” 187 of the same Moscow and the Moscow diocese. When the new year begins, reports are usually made and submitted for various departments, departments and institutions for the past year. The cholera era in Moscow coincided with the end of 1830, and although cholera, as we saw, continued at the beginning of 1831, however, in view of its significant weakening by this time, the results of everything that was its consequence also began to be summed up. And for his part, Filaret also gave an account, both in his position and in addition to his position, for the same difficult time. As early as October 10, 1830, as we saw earlier, he reported to the Holy Synod about the prayers he had established on the occasion of cholera. Then, on October 21, he reported to the Commission of Theological Schools about the state of the religious educational institutions of his diocese during cholera times: “According to the information that I can have about the schools of the diocese entrusted to me, there is no contagious disease in them, thank God. At the academy, students are accommodated more spaciously, by converting classrooms into living rooms, and at the same time the number of teaching hours has been reduced. According to the latest reports, the students of the academy and the students remaining at Bethany Seminary were preparing for communion of the holy mysteries last week. What I offer to the Commission of Theological Schools for information” 188. Following this, on October 31, the saint reported to her the following: “As a result of the extract from the journal dated the 7th day of this October, No. 2714, for the attention of the Commission of Theological Schools, I propose that, according to the representation of the Moscow Seminary Board, there are currently no patients among the teachers and students who are at the seminary. The rector of the VysokoPetrovsky School reported that after the dismissal of the students, they went to the homes of their parents and relatives, and all the teachers also retired to them, about which, however, he did not receive any unfavorable information. – The heads of the Andronievsky and Perervinsky schools reported to the board 189 that none of the teachers and students who remained at the schools were sick. The inspector of the Kolomna schools, with a presentation, let the board know that the caretaker of these schools, the Assumption Cathedral, Archpriest Herodion 190, on this October 14th day, by the will of God, died, not from cholera” 191. But it was more natural and convenient to give a report at the end of the cholera time. And on January 8, 1831, Saint Philaret writes to Bishop Ignatius (Semyonov) of Olonets: “God led us through temptation with miracle and mercy. The number of victims of the disease, based on population, is not excessive. The difficult time of the cordon passed without much difficulty and without any disorder” 192. He writes almost the same thing on January 12 to Bishop Meletius (Leontovich) of Perm; “With punishment there is also God’s mercy. The mortality rate due to the large population of the city is not excessive, especially if you take into account that during cholera almost no one died from other diseases, and consequently it turned into itself other diseases, and increased the number of its victims by such people who would have died because of it at the same time” 193. So regarding mortality from cholera in general. Therefore, in particular regarding mortality in the Moscow clergy, the saint wrote on January 8 to Bishop Gabriel (Rozanov) of Ekaterinoslav: “Do not reproach cholera with the name of evil: it respects the good. In total, up to a hundred priests went to thirty cholera hospitals, or about this number, every day, and for six weeks the cholera did not touch any of them” 194. On the same date he wrote to Bishop Gabriel (Gorodkov) of Kaluga: “I regret that the temptation of illness has affected both your city and the clergy. Thank God it didn't continue. And what is strange that the clergy suffered especially? Not from cholera? One of my priests died just like that, only from being assigned to go to a cholera hospital without even being in the hospital. And cholera exhorts us to trust in God" 195. Meanwhile, cholera has done and forces us to do a kind of afterword. – And after all sorts of reports and solemn announcements about its termination in various places of the Russian Empire 196 *) and in particular in Moscow and the Moscow province, it still did its destructive work, not only in other places of the empire, but also in Moscow and in the Moscow province, although the military actions that began in February 1831 against the rebels of the Kingdom of Poland diverted public attention from cholera. On June 14, 1830, Saint Philaret wrote to his former vicar and collaborator during the cholera period, Bishop Innokenty (Selno-Krinov) of Kursk: “Several people a day are suffering from cholera in Moscow. There is also cholera in the Tver province; I was quarantined from her on the St. Petersburg road. Now I stopped for two weeks to gather my strength and think about what to do next. They say that there is cholera in Shlisselburg. God grant that the new decision of the St. Petersburg doctors that cholera is contagious does not serve to multiply troubles. The image of this century is sad for me, Your Eminence; and for some reason now more than last year, when an unfamiliar menacing danger was coming straight towards us. When we have sufficiently repented, may the Lord have mercy on us! - There is a favorable remark about those now suffering from cholera here, that these are more newcomers and outsiders. - So, is it not the remnant of the previous epidemic, against which we held out, that attacks the fresh ones in an atmosphere that is not completely free of infection? 197 – Both from all of the above-described activities of the great saint, and in particular from the letter just cited, his deep conviction is clear that as much as approaching God in thoughts and deeds serves as the best preventive measure against a destructive disease, just as much, on the contrary, moving away from God serves to attract and strengthen it. By the way, the saint was in this conviction, as we saw earlier, “regarding the Sergei Lavra with Sergiev Posad, which is under the special patronage of St. Sergius. And truly, throughout the cholera period of 1830-1831, the Lord protected the Lavra and Posad from cholera. But in the summer of 1831, cases of illness and death from cholera appeared in Posad. This brought new concern to the guardian Archpastor, who was also the rector of the Lavra. In view of this, on June 21, the saint wrote to the new governor of the Lavra, Archimandrite Anthony, the following: “You took good care of doubtful patients, that you took precautions and benefits, but did not make a fuss. That’s what they do here now” 198. It would be a pity if one case did not end as well as the others. It is necessary that you help the doctor more actively and that he listens more carefully to your opinion. It is better to save a life with someone else’s advice than to lose a patient with your own wisdom: you, it seems, have seen some experiences of this disease before 199, but Mr. Vysotsky, I think, have not seen 200 - this is a special reason to give you, and for him to accept advice. I don’t know your medical affairs; I just admit, it seemed to me in the treatment of the late governor 201 that Ivan Mikhailovich (Vysotsky) was suspicious and indecisive; if he has something in his character that happens in the natural character of people who know their business, then this is another reason to reinforce his determination with the advice of another. Should I now tell these thoughts of mine to Mr. Vysotsky? I leave it to your consideration. Only for the sake of God, with His grace and the help of the prayers of the Reverend, take care to help end the temptation” 202. Followed by him on July 9: “You didn’t tell me, or I forgot, that two old women pilgrims (they say from the Kolesovs’ house) died of cholera” 203. And from July 20: “If two pilgrims died in the hotel, then did you notify me about this in due time?” 204. Finally, on July 25: “It’s true, oh. Governor, that speaking through letters is not always as convenient as in person. However, that two old women died is just as easy to write as it is to say in words... You did not tell me about the dead so as not to bother me. But do you notice the consequences of your rule? “I argued with several people that no one in Posad died of cholera, until finally one became stronger against me, named the Kolesov family and forced me to ask you. What has been done to these people? If they think that I am hiding the truth, or simply lying, then they are led into temptation. If they think that you are deceiving, and I am deceived, this is again a temptation. Therefore, you can judge whether I deserve an apology for trying to get to the truth in this matter, and whether it is better for you to try not to bother me, or to try to tell the truth. And in my opinion, peace of mind for yourself and others can only be based on truth and justice” 205. However, in relation to the Lavra and Posad, the deadly work of the destructive disease, it seems, was limited to that. But it had a much stronger effect in St. Petersburg, where it also affected the Moscow Metropolitan Metochion, which also worried Bishop Philaret. In a letter to the same governor Anthony dated July 9, 1831, the saint writes: “Pray for the people of St. Petersburg. Cholera is very strong there. However, in the first days of this month, it seems that relief followed. Pavel and Benjamin are sick in our courtyard” 206. In this regard, the Bishop wrote on July 17 to the steward of the St. Petersburg Trinity Metochion, monastic Ambrose: “Father Ambrose! According to information that has reached me, you had several cases that you should have reported to me every time. And besides special cases, you should have informed me more often at times like these. When you are with Fr. Paul, both are healthy: then I would like you not to completely refuse to visit the sick, but to carry out this work of faith and love for mankind, if possible, in the hope of God, to whose grace and preservation I entrust you” 207. And only on December 3 of the same 1831, the saint from St. Petersburg wrote to the governor of the Lavra, Anthony: “On Sunday 208 there was a grateful prayer service in the court cathedral on the occasion of the cessation of the cholera disease” 209. In view of all this, it was only in the last half of 1831 that the saint actually concluded his activities in relation to cholera. And just as in 1830 one of the strongest expressions of this activity was the word from the church pulpit, so it is now. This same word was also the best conclusion of all the activities of the saint during the cholera period. We mean the “Sermon on the Day of the Coronation of the Sovereign Emperor Nikolai Pavlovich,” spoken in the Assumption Cathedral on August 22, 1831, and which did not appear in print until 1877. It says in the text: The king trusts in the Lord: and the mercy of the Most High does not move (Psalm 20:8) and depicts with very vivid features the spiritual appearance of the Sovereign Emperor, and he, as before, is compared with David. “As once David’s companions,” says Vitiya, “saw him in extreme danger from an attacking foreigner: then the men of David swore, saying: “Thou shalt not go out with us to battle, lest thou quench the lamp of Israel” (2 Sam. 21:17). To truly see the beloved King exposed to danger for the safety of his subjects is a spectacle as sublime as it is astonishing for a faithful people. The more obvious the King’s care for us, extended to the point of self-sacrifice, the more beloved he is for us. The more beloved we are, the more we tremble for him in times of danger. The more we fear for Him, the more we marvel at His magnanimous fearlessness. The more we marvel at him, the more we honor him, the more we love him, the more we see and feel our own danger in his danger. So waves of strong spiritual movements give birth to one another, absorb one another, and again give birth to one another until, finally, we see that the storm of danger has passed the exalted head, and the lamp of Israel shines more clearly than before. You understand me, Russians: because I am speaking now from our common experience 210. Lord, in whose hand is the power of the earth, and who erects what is needed on it in time! (Sir. 10, 4). For what a difficult time You found Nicholas, chosen and raised by You, in need! At the very time when he ascended to the parental and ancestral throne, he had to step over danger, or, better to say, over the abyss that threatened to swallow both the throne and the kingdom 211. He did not hesitate; blocked the abyss; we calmed down: suddenly we see him again among the dangers of battle. Two difficult battles ended with glory 212; we triumphed: a danger was opening up again, the more menacing the less familiar it was - the danger of a destructive disease; and where this danger most obviously threatens the people, there our King appears, with his fatherly care for his subjects, with his own light worthy of the lamp of Israel, to disperse the darkness of fear, true and false, to reduce the causes of real danger, to destroy the ghosts of imaginary danger, to penetrate savingly through the deep darkness of gullible and stubborn ignorance - alas! - sometimes no less dangerous and harmful than malicious intent 213 ... How, Russians, - the speaker now turns to the listeners, - can we ease the so often renewed concern of loyal love for us? How can we strengthen and ensure our joy in our King? Isn’t this the same thing with which the King ensures his safety in the midst of the most dangers? - The king trusts in the Lord: and by the mercy of the Most High he is not moved. Let us use this majestic example to instruct ourselves in such virtue, which is equally beneficial and salutary for every rank and condition of people.” This virtue, according to the speaker, is hope in God, and not in one’s own strength or in anything external. Having proven this idea comprehensively, the vita at the end of the sermon, among other things, says: “Poor people, for whom not only a short-term storm of disasters destroys long-established hopes on a weak foundation, but also for whom the light wind of empty rumor shakes with fear, like the leaves of a tree.” The preacher himself made a note to this in the manuscript: “This was said when the rumor about poisoners scattered everywhere spread fear among the people” 214 . In the same way, in 1847, regarding the reappearance of cholera in Moscow, he wrote on October 29 to A.N. Muravyov: “It is strange that even now, as in 1830, there are rumors among the people about poisoning and arson. Is it just that, or, in addition to the infection from India, is there an infection from sick Europe? May the Lord grant the authorities insight to calm down from false fear, or to observe undue caution” 215. How much it was necessary for both the Government and the Moscow saint himself to fight against this fear, which weakened the hope for God’s help, we have already seen in part in what was mentioned earlier. This same struggle is noticeable in almost every issue of the Gazette on the state of Moscow in 1830-1831. - So, unshakable hope, trust in God - this is the goal towards which the sermon in question is directed 216. This is how the great saint of Moscow began and ended his broad and tireless activity in the time of cholera: with a call to turn to God, in whom alone lies both temporary salvation, through healing from illness, and eternal salvation, if the destructive illness had not succumbed to healing. At the same time, he approved of everything and actively promoted everything, which even in the activities of the secular government did not contradict this great cause of his. In this sense, all his activities, mainly teaching, were characteristically depicted by the blind poet N.M., whom we have mentioned more than once. Shatrov in his “lyrical-historical chant”, entitled: Autumn of 1830. Since most of Philaret’s sermons during the cholera period, as we have seen, fall in October, which marks the strongest development of the disease in Moscow and the most intense activity of everyone, in particular Philaret, on the occasion of its appearance, the blind man Shatrov dates the description of the teaching side of the saint’s activity precisely to October. Here are the verses related to this activity in the said poem: “I hear the sound of verbal thunder: As a Father, God punishes us; God's wisdom to reject. The heart knows what's above us, And it’s not a sin to say that now It is possible to pronounce a general court Without Him the wind does not breathe, Fire does not burn from the heart of the mountains Everything that horrifies mortals: Is a rebellion shaking the kingdom? Is the pestilence groaning? – God's wrath thunders in everything! Protect us from death." 217 As we saw from the previous, Philaret’s activity, during the time of cholera, was not limited to the teaching side. Even broader than that was his administrative activity, which proceeded from the principles that he pursued in his teaching and never contradicted this teaching. His orders regarding intensified prayers, orders for religious educational institutions, monasteries and churches, both in Moscow and the entire diocese; his orders regarding the assistance of the clergy to secular authorities; orders for charity matters, etc. - all this points to broad and tireless spiritual and administrative activity. And his active participation in the mixed council established under the Moscow Governor-General, his such attentive attitude to the needs and interests of the trading and other classes, which was expressed in the minutes of the meeting of the mixed council dated December 1, 1830, which he compiled, truly make it possible to see in him the husband of the council in state affairs! He served not only the Church, of which he was one of the most prominent representatives, but also the State. His deeds exactly correspond to the words of the Highest Charter, in which the insignia of the Order of St. was transmitted to the Moscow saint. Apostle Andrew the First-Called, dated April 19, 1831: “Your zealous and active service in the archpastoral rank, which you bear worthily, and at the same time many commendable deeds and works for the benefit of the Church and the State, which you constantly perform on any occasion 218, acquire you our special favor. In commemoration of this, we most mercifully include you in the order” and so on. In view of this evidence of the significance of the activities of the ever-memorable Archpastor, the voices of the few dissatisfied with the orders of the Bishop or for some reason unkind to him should have been silenced. The Emperor knew who he was rewarding and for what. See shower floor. Read for 1883, part I, pp. 257 – 258. See also for 1867, part III, p. 196 and Read. in general love spirit. enlightenment for 1868, sq. IV, pp. 71 – 72 “Materials for the biography of Filaret.” All 106 Nos. of these Gazettes on the state of the city of Moscow, with the exception of only No. 60, are placed in the Moscow Gazette for 1830-31. For an image of cholera time according to them, see the article by Dr. Ostroglazov in No. 200 Moscow. Gazette for 1884. Zherebtsov was the commander of a training carabinieri regiment stationed in the Khamovniki barracks. Russian Archive 1884, book. III, p. 137. Dimitry Vladimirovich, then Moscow military governor-general. Russian Archive 1884; III, 137 – 138. Ibid., pp. 138 – 140. Compare. Shatrov's poem Autumn of 1830, p. 8. Moscow, 1831. See Mosk. Led by. for 1830 Nos. 72 – 77. Compare. also Christina's letters to Russk. Archive for 1884 book. III, p. 138. These measures were modeled on the measures against the plague of 1771. For this purpose, compare. now the indicated places with letters from Catherine II to Count L.S. Saltykova in Russk. Archive for 1886 book. 9, pp. 95 – 99, 102 – 104. See in Moscow. Led. for 1830 No. 78, p. 3471. Whereas before in Moscow, with a population of 300,000 people, according to the same calculation, 30 people died every day. Moscow Led. 1830 pp. 3471 – 3472. See Filaret's letters to vicar Innokenty Selno-Krinov in Prib. to creativity St. Father for 1886, part 37, page 356. Arr. to creativity Holy Father for 1886, part 38, page 400. Letters from Filaret to his family, p. 305. Moscow, 1882. See Works of Philaret, vol. III. p. 148. Moscow, 1877. We have this sermon at hand (as of September 14) and in a separate edition (Moscow, 1830). The paper in this edition is already punctured: a well-known precaution against cholera. Russian Arch. 1884: III, 139. Of course, the war with Turkey is the closest in time to the appearance of cholera. This war took place in 1828-1829. See Collection published on the occasion of Filaret's anniversary, vol. I, p. 462. Moscow, 1883. Sochin. Philaret, vol. III, p. 149. This word, like the word for September 14th, was published separately in the same 1830. This is how Filaret is named, as if in contrast to the military governor-general of Moscow, in a poem by N.M. Shatrov, Autumn 1830, p. 17. Let us remember that the sermon was delivered after the consecration of the church. Sochin. Phil. vol. III, p. 152. Of course, in all likelihood, Tambov province. See Mosk. Led. for 1830 No. 78 p. 3473; Led. about the state of Moscow No. 2; Rus. Arch. 1884: III, 137. It was on September 19 that the Church of the Chernigov Wonderworkers was consecrated in Zamoekvorechye, and on the 20th the altar of St. Hieromartyrs of Kherson, at the Danilovsky cemetery. See Op. Phil. vol. III, 151 – 152. note. Anniversary Collection. vol. I, pp. 462 – 463. The doctor at the academy was I.M. Vysotsky. It was the bishop who wrote to the governor of the Sergius Lavra, Athanasius, on September 20: “tell the rectors (academic and Bethany) to take precautions in their department.” Arr. to creativity 1886, part 38, page 401. Readings in General Histor. and Ancient for 1876 book. III, pp. 91 – 92 dep. “Mixture”, articles about. archim. Gregory “Disciplinary Philaret, Metropolitan. Moskovsky in 1830 during cholera times.” Collection of opinions and reviews of Filaret, Moscow, published. edited by Rev. Archbishop Savva of Tver, vol. supplement, pp. 29 – 30. St. Petersburg. 1887. Ibid., p. 30. See cit. article Readings in general. ist. and ancient for 1876 book. III, p. 94. Archpriest Ars. Iv. Tyazhelov, later rector of the Archangel Cathedral, died in 1855. Collection opinion and review Filareta, t. additional. pp. 28 – 29. St. Petersburg. 1887. Arr. to creativity 1886 part 38, page 401. Read in general ist. and ancient 1876 ​​book. II, p. 118 dep. "Mixture". Moscow Led. 1840 p. 3512. Then, due to cholera and other reasons, some changes occurred in the personnel of the members of the united council. Moscow Led. 1830 pp. 3512 – 3513. Compare Sushkova, Notes on the life and times of Filaret, Moscow, pp. 200 – 201. Moscow, 1868. Moscow, as noted above, already at that time had up to 300,000 inhabitants. Here we mean the word for September 18 after the consecration of the church, from which we extracted above. Read in general ist. and ancient 1876 ​​books II, pp. 117 – 118 dep. "Mixture". Filaret. Anniversary Collection vol. I, p. 463. Moscow, 1883 Thurs. in general ist. and ancient 1876 ​​book. II, p. 117 dep. “Mixture” (note). Moscow Led by. 1830 pp. 3513 – 3514. See eg. “Memoirs of Passek” in Russian Antiquity for 1876, vol. XVI, pp. 106 – 107; “Memoirs of Count M.V. Tolstoy in Rus. Archive for 1881 book. II, p. 54, etc. N.M. Shatrova, Autumn 1830, pp. 9 – 10. M. 1831. Thurs. in general ist. and ancient 1876 ​​books II, p. 118 uk. dept. Ibid., p. 119. Compare. the same magazine for the same year book. III, p. 94 of the same department. Zertis-Kamensky, Archbishop of Moscow, killed by the mob who rebelled on the occasion of the plague. Russian Archive 1884 book. III, p. 140. This is precisely the list brought by the Minister, Gr. Zakrevsky in September 1830, as noted above. Rus. Arch. 1884 sq. III, p. 139. This is precisely the already mentioned Gazette about the state of Moscow. Rus. Arch. 1884 books III, p. 140. Soulful. Read 1883, I, 258. The same letter can be read in the same magazine for 1867, book. III, 196 and Thu. in general love spirit. enlightenment for 1868 book. IV, pp. 71 – 72. Compare. similar thoughts of Philaret in his letter to another vicar Ignatius Rozhdestvensky, dated September 17. 1866 on Thu. in volume love spirit. enlightenment for 1878 p. 3 “Materials for the history of Rus. Church." Religious processions in Moscow took place, as we know from the previous events, on September 25, 26 and 27, and the Emperor arrived in Moscow on the morning of September 29. Soulful. Read 1883, I, 258. Compare. Sushkova, decree. op. page 201. That is, cholera of 1830, 1848 and 1853. Read in general love spirit. enlightenment 1878 p. 3 “Materials for the history of the Russian Church.” Moscow Led. 1830 p. 3514. Rus. Star. 1876, XVI, 107. Philaret's Letters to Gabriel, ed. General ist. and antiquities, p. 20. Moscow, 1868. Soulful. Read 1879, I, 263. Compare also Letters from Phil. to relatives, pp. 305 – 306. Moscow, 1882. Thurs. in general ist. and ancient 1876, II, 123 uk. dept. Soulful. Read 1869. II, 96. Read in general ist. and ancient 1876, II, 134 dept. "Mixture". See his letter to Leonid, cited earlier. The letter was written on October 10, which in 1830 was a Friday; therefore, the future Sunday fell on October 19; The saint proposed to establish the procession on Sunday, October 12. Arr. to creativity 1886, part 37, pp. 370 – 371. Moscow Led. 1830 pp. 3517 – 3518. Ibid., p. 3518. On the activities of the named clergy in fulfilling the instructions entrusted to them, see below, pp. 3795, 3798, etc. Read in general ist. and ancient 1876, II, 118 – 119, dep. "Mixture". Arr. to creativity 1886 part 38, page 401. Compare. also “Memoirs of a bishop. Nicodemus about Philaret" in Reading. in general ist. and ancient 1877, II, 17. Read in general ist. and ancient 1876, II, 120, dept. "Mixture". Here the Bishop, without a doubt, means the Instruction issued by order of the civil authorities from the Medical Council and published in No. 10 of the Gazette on the State of Moscow (dated October 2) on how to protect yourself from infection when visiting a sick person. Here is the text of this interesting and practically useful Instruction: “Private people whose duty of service, or the duty of philanthropy, forces them to have contact with the sick must observe the following rules: Maintain as much vigor, fearlessness, and determination as possible; timidity and cowardice weaken a person. Frequent handling of the sick destroys this disposition. Before visiting a patient, you should definitely drink a cup of broth on fasting days, or eat a piece of fried meat with bread; and on Lenten days, drink coffee without cream, or eat a loaf of bread with salt, and in both cases drink a glass of good wine, vodka is allowed, especially juniper and mustard, or erofeich. Wash your hands and face thoroughly with chlorine water, and have a sealed bottle or bag of chlorine with you. When visiting a patient, the outer dress should be left outside the patient’s room; During the visit, do not swallow saliva, but after leaving the patient, rinse your mouth with lukewarm water and vinegar. After each visit, you should wash your hands and face with lukewarm water mixed with chlorine, or, in the absence of it, with vinegar. During the continuation of the disease, it is necessary to observe the correct lifestyle; eat healthy, nutritious, digestible food; drink moderately good wine; observe the cleanliness of the body and air in the rooms; avoid everything that can exhaust the body, or weaken it even for a short time.” See Mosk. Led. 1830 pp. 3560 – 3561. As we have already partially seen and as we will see later, the view of St. Philaret himself on preventive measures against cholera infection from the sanitary side, in general and significantly, does not contradict this Instruction. Read in general ist. and ancient 1876. II, 120 uk. dept. Filaret. Anniversary Collection,. vol. I, pp. 382 – 383. See Reading. in general love spirit. enlightenment 1877 pp. 70 – 71 “Materials for the history of the Russian Church.” Readings in volume ist. and others 1876, II, 130 – 132 dep. "Mixture". In Vereisky district, a district committee was established to protect against cholera, which divided the district into several sections. See ibid., p. 133 note. In view of the above, one could even say: “many times.” Compare the above excerpts from No. 1 of the Gazette on the state of Moscow and from Filaret’s letter to Archbishop Gabriel Rozanov. This highest command, issued on December 6, will still be the subject of our consideration. Readings in general ist. and ancient 1876: II, 135 – 136 dep. "Mixture". See them there, pp. 122, 123 – 124, 130, 132, 136 – 138; Filar. Yub. Collection I, 377 – 403; Soulful. Thurs. 1874: I, 495 – 497; 1875: III, 254, etc. Readings in general ist. and ancient 1876: II, 132 – 133, dept. "Mixture". 3 miles from Kolomna. By the way, these quarantine precautions were taken as a model for the cholera of 1830–1831. See about this in Nos. 10, 15 and others. Gazette on the state of the city of Moscow. To Moscow Led. 1830 pp. 3560 and 3626 – 3627. This priest Nikita is the brother of Metropolitan Philaret, who also received a private letter from the latter on the same matter. See Letters of Phil. to relatives, pp. 308 – 309. What is characteristic of this letter is that the saint confronts his brother with his actions not “but according to kinship, but according to the discretion of truth and benefit.” Read in volume ist. and others 1876: II, 125 – 127 dep. “Mixture” See further, pp. 134 – 135. Letters to Phil. to relatives, pp. 305 – 306. Moscow, 1882. Letters to Phil. to relatives, pp. 306 – 307. Moscow. Led. 1830 pp. 3511–3512. Letters from F. to his relatives, pp. 307 – 308. Compare also a note from Dr. Mudrov, published in Rus. Archive for 1884 book. III, pp. 144 – 145. See Letters from him to his family, pp. 310 – 312. Ibid., p. 313. Compare. letters to the governor of the Sergius Lavra Athanasius dated January 17 in Prib. to creativity St. Fathers 1886, part XXXVIII, p. 404. M.M. Tuchkova was the abbess of the Spasoborodinsky Monastery. See Read. in general love d. enlightenment 1868 book. V, page 67 “Materials for the biography of Filaret.” See Mosk. Ved. 1830 pp. 3483, 3558, 3592. To Moscow Ved. 1830, p. 3559, where this speech is given, as well as in the Collection of Words and Speeches of the Saint, ed. 1835 and 1877, with the following interlinear remark made: “this refers to precautionary measures against the spread of the disease that has arisen.” See Sochin. Phil. vol. III, p. 152. Moscow, 1877. In addition, Filaret, by resolution of September 30, ordered that on October 1 in all churches of the capital there should be a “prayer of gratitude to the Lord God for the safe arrival of His Imperial Majesty.” See Readings in general. ist. and ancient 1876: II. 119 dept. "Mixture". Moscow Led. 1830 p. 3558. Meanwhile, for example on September 29, there were 28 people who died from cholera (the number of people sick with it is not shown), on October 7, there were already 622 people with cholera and 97 people who died from it. See for this Mosk. Led by. 1830 pp. 3559 and 3629. See in the Russian Archive for 1884, book. III, p. 142. Compare. also S. Glinka, Poems on the arrival of the Sovereign Emperor in Moscow on September 29, 1830 (in the Moscow Ved. for 1830, p. 3728); N.M. Shatrov in his Autumn of 1830 pp. 10 – 11, etc. This feature was already noted in the article by Dr. Ostroglazov in Moscow. Ved. for 1884 No. 200. In addition, these News, i.e. The Tsar ordered that news about the state of Moscow be sent to him daily, for which see Mosk Vedom. 1830 p. 3655. Moscow Ved. 1830, p. 3559. For other measures, see pp. 3625, 3723, etc. For the view of contemporaries on these measures, see the previously mentioned letters of Christine to Russk. Arch. for 1884 book. III, pp. 141 et al. Compare also Shatrova. Autumn 1830, pp. 10 – 11. See about this in Moscow. Led by. for 1830, p. 3723. See “Memoirs of Count M.V. Tolstoy" in Russian. Arch. for 1881 book. II, p. 63. Compare. also in Rus. Star. for 1885, volume XLVII. page 11 and gave. The sermon was delivered in the presence of the Sovereign Emperor in the Assumption Cathedral. Compare Moscow Led. 1830 p. 3629. Compare. also Rus. Star. 1885, XLVII, 11 – 12. Sochin. Filar. vol. III, p. 155. The sermon was also printed in separate copies. Read in general ist and ancient 1876. II, 123 dept. "Mixture". Without a doubt, the saint did not want both the shepherds subordinate to him and the flock to also be under the impression of the aforementioned denunciation, and therefore this order can partly be explained by this. Upon his departure from Moscow, the Emperor himself endured a 14-day quarantine, “as an example of the unconditional and exact execution of domestic laws.” Ustryalova Russian East. Part II, p. 467. St. Petersburg. 1855. See Rus. Arch. 1884, III, 146. See Mosk. Ved. 1830 p. 3686. According to private news coming from contemporaries, up to 1000 - 1200 people died from cholera every day. See “Memoirs of Count M.V. Tolstoy" in Russian. Archives for 1881, volume II, p. 44. See their calculation in Moscow. Ved. 1830 pp. 3595, 3686, 3727 – 28, 3798, etc. 1831 p. 1064 etc. Compare. Rus. Arch. 1884 III. 146, etc. Read in volume history and ancient 1876: II, 122 dept. "Mixture". Op. Filar. vol. III, pp. 156 – 157, 159. Dep. print pages 3 – 4, 10. Arr. to creativity St. Father 1886 books I, p. 371. Shatrova, Autumn 1830, p. 16. To the author of the most historical description of the Trinity Church with its arrival. Historical Description Trinity Churches, pp. 65 – 66, note. For more details, see Mosk. Led by. 1830 countries. 4006 – 4007. See Historical. description Trinity Holy Church I.S. Orlova, pp. 111 – 114. Compare. Soulful. Thurs. 1885, volume III, pp. 381 – 383. These were from the former monastic serfs. Readings in general ist. and ancient 1876: II, 124 dept. "Mixture". Compare also a letter from Filaret to the governor of the Sergius Lavra Athanasius dated November 15, 1830 in Prib. to TV St. Father 1886 book. 4 p. 402. Wasn’t it then that Filaret invited Innocent to his place with a letter dated October 21 of the same 1830? about which see in Approx. to creativity St. Father for 1886 book. I, p. 371. See the bishop’s order of October 7 in Reading. in general ist. and ancient 1876, II, 122 dept. "Mixture". The experience of this institution and the draft regulations on it, see above. Moscow Led. 1830 pp. 3843 – 3844. Compare. Read in general ist. and ancient 1876, II, 128 – 130, dep. "Mixture". Arr. to TV St. Father 1886 books 4 p. 402. For the charitable actions of the Committee and donations to it, see Mosk. Led. 1830 pp. 4100 – 4102, 4148, 4404 – 4408, 4408 – 4409; - for 1831 pp. 323 - 325. His actions were terminated, by order of the Bishop, already in January 1831, about which see Mosk. Ved. 1831, p. 325. Moscow Ved. 1830, p. 3843. Sochin. Filar. Vol. III, pp. 160, 164 – 165. Readings in volume ist. And. etc. 1876: II, 132 dept. "Mixture". Moscow Ved. 1830, pp. 3969 – 3970. Compare. Rus. Arch. 1884: III, 149. Moscow Ved. 1830 p. 4062. P.M. Shatrova, Autumn 1830, p. 24. Arr. to TV St. Father 1886 books 4, p. 403. It is also remarkable that the sermon, in its very title, no longer has the previously repeated reference to a “destroying disease.” Sochin. Filar. Vol. III. pp. 165 – 166, 169 – 170, 171. Notes on the life and times of Filaret, metro Moscow. Page 201. Moscow, 1868. Quarantine rules against the plague of 1771 can be seen in the letters of Empress Catherine II to the Moscow Governor-General, Count. I.S. Saltykov in Rus. Archive for 1886 book. 9, countries 95 – 99, 102 – 104, which we noticed earlier. It was precisely the Regulation of the Committee of Ministers on the adoption by local authorities of measures against cholera that was followed by this kind of personal command from the Sovereign Emperor: “I have already noticed before that I cannot agree not to take quarantine measures at all: for there is no doubt that this disease is transmitted through contaminated air; Therefore, the passage of sick people, or those who have the germ of this disease in themselves, although it has not yet opened in them, is dangerous, not through touching them, but through breathing during conversations. This is a new experience I gained yesterday afternoon. It became necessary to cordon off contaminated places or to stop communication with them, but without cigarette butts and the like. August 23, 1830. In Tsarskoe Selo." See Mosk. Led. 1830, No. 81 (dated Oct. 8), p. 3589. Collection pl. and review Filar. m. Moscow. vol. II, pp. 286 – 290 St. Petersburg. 1885. Arr. to TV St. Father 1886 book. 4, p. 404. Moscow Led. 1830 pp. 4324 – 4325. Compare. Shatrova, Autumn 1830, p. 28. Also Rus. Archive 1884 book. III, pp. 150 – 151 and Moscow. Led. 1884 No. 200. Some quarantine measures remained in force for a considerable time after December 6, for which see Mosk. Led. 1830 pp. 4412, 4495, 4541. Sochin. Phil. vol. III, pp. 171 – 174. The word was also printed in a separate print, a copy of which was in our possession and promptly sent to the censorship committee at Moscow. spirit. Academy, is no longer pierced for fumigation, whereas all the previous ones, starting with the sermon on September 14th, were pierced. The Bishop, without a doubt, means the meeting of the mixed committee, already known to us, on December 1, but on the issue of clearing goods. Read in general ist. and ancient 1876. III, 92 dept. "Mixture". Archim. Polycarp (Goitannikov). Readings in volume ist. et al. 1876: II, 138 dept. "Mixture". For more information, see Mosk. Led. 1830 pp. 4412, 4495 and 4541. Cf. Christina's letters to Rus. Arch. 1884 books III pp. 150 – 151. So, for example, on December 27, only 28 people were listed as ill with cholera, and there were 165 people sick with it. See Mosk. Ved. 1830 p. 4581. Letters from F. to his family, p. 312. Moscow Led. 1831 countries. 103. Christ. Reading. 1884 vol. I, p. 223. Of course, there is a quarantine on the Shosha River, left by the highest order. See Mosk. Ved. 1830 p. 4412. This quarantine was lifted by the highest order of March 19, 1831. Letters from F. to his family, p. 313. Moscow Led. 1831 p. 651. See Mosk. Led. 1831 p. 325 (dated Jan. 28) See Historical. description of this church, previously mentioned, pp. 65 – 66 notes. See Mosk Vedom. 1831 p. 367. Ibid., p. 744. In both cases, Vedomosti informs that “due to the illness” of Filaret such and such priests served. Letters from F. to his family, p. 313. Collection of opinions and reviews. Philaret, vol. II, pp. 291 – 292. St. Petersburg. 1885. Moscow Led. 1831 p. 1064. See Mosk. Led. 1831 p. 1118. See Filaret’s track record, in the appendix to his biography, mentioned more than once, compiled by N.V. Sushkov, pp. 44 – 45. See Moscow. Led by. 1831 p. 1567. The comparison is taken from the repeatedly mentioned poem by the blind poet Shatrov: Autumn of 1830 (p. 17). Read in volume love spirit. enlightenment for 1878, pp. 69 – 70 “Materials for the history of the Russian Church.” Sergievsky, son-in-law of M. Filaret. Readings in volume love d. enlightenment 1871 No. 2, p. 47. Christ. Read 1884 vol. I, p. 223. Soulful. Read 1869: II, 96. Letters of F. to Gabriel, ed. General ist. and ancient, p. 22. M. 1868. But compare. the above-mentioned resolution of Filaret himself dated October 30 on the Karacharovsky case. These advertisements were often published in Moscow. Led by. for 1830 – 1831. And the Minister of Foreign Affairs del gr. Zakrevsky, who was entrusted with the highest order to take all possible measures to stop cholera in the Empire, already in February returned to St. Petersburg, as if he had fulfilled the order given to him, and again took direct control of the ministry, about which see Mosk. Led by. 1831, pp. 997 – 998. Arr. to TV St. Father 1886 book. I, pp. 373 – 374. That is, in Moscow. Compare the above letter from F. to Innocent. During the cholera outbreak of 1830, Anthony was the builder of the Vysokogorskaya Arzamas desert of Nizhegorsk. province, where cholera was very rampant, and was knowledgeable in medicine. He was made governor of the Lavra in March 1831. Precisely because until then there were no cholera patients in Lavra and Posad. Letters from F. to Anthony, part I, pp. 12 – 13. Moscow, 1877. Soulful. Read. 1879. I, 260 – 261. Letters of F. to Anthony, part I, page 24. We know partly about the experiments in Moscow; about the experiments in St. Petersburg, see Ustryalova, Rus. East. Part II, pp. 468 – 469 cit. ed. Of course, the December unrest of 1825 in St. Petersburg. Wars: Persian 1826 - 1828 and Turkish 1828 - 1829. In Moscow, thanks to the wise stewardship of the civil and spiritual authorities, things did not come to the point of open rebellion, and in St. Petersburg in June 1831, during the cholera, there was open indignation and strong unrest, stopped only by the personal fearlessness of the Sovereign Emperor, who arrived from Peterhof in St. Petersburg. See Ustryalov. Rus. East. Part II. pp. 468 – 469. Sochin. Filar. vol. III, pp. 463 – 464, 469. This was precisely the cause of the riots in St. Petersburg in the summer of 1831. Letters to Phil. to A.N. Muravyov, p. 254. Kiev, 1869. Sochin. Phil. vol. III, p. 470. Country 17 – 19. Moscow, 1831. And such a case this time was cholera time. You might be interested in: