Nicholas and Alexandra (33 page)

Rasputin focused his eyes not only on feverish women, but on ministers of the Imperial government. At the request of the Empress, he called on and was received by two successive Prime Ministers of Russia, Peter Stolypin and Vladimir Kokovtsov.

Stolypin, a man of great strength and will, later described the visit of Rasputin to his friend Michael Rodzianko, President of the Duma: "He [Rasputin] ran his pale eyes over me, mumbled mysterious and inarticulate words from the Scriptures, made strange movements with his hands, and I began to feel an indescribable loathing for this vermin sitting opposite me. Still, I did realize that the man possessed great hypnotic power, which was beginning to produce a fairly strong moral impression on me, though certainly one of repulsion. I pulled myself together. . . ."

To a remarkable degree, the same scene was repeated with Stolypin's successor, Kokovtsov: "When Rasputin came into my study and sat

down in an arm chair, I was struck by the repulsive expression of his eyes," Kokovtsov wrote. "Deep seated and close set, they glued on me and for a long time, Rasputin would not turn them away as though trying to exercise some hypnotic influence. When tea was served, Rasputin seized a handful of biscuits, threw them into his tea and again fixed his lynx eyes on me. I was getting tired of his attempts at hypnotism and told him in as many words that it was useless to stare at me so hard because his eyes had not the slightest effect on me."

Both Stolypin and Kokovtsov departed from their interviews convinced that they, at least, had triumphed over the Siberian
moujik.
In fact, both had simply made more certain their own political fates. The interviews had been arranged by Alexandra so that Rasputin could evaluate the two ministers. Leaving each of them, he reported to her that neither man seemed attentive to him or to the will of God. Upon these reports, unknown to them, the palace reputations of both of these Prime Ministers, the best men that Russia had, began to decline.

Rasputin's eyes were the foundation of his power, but when they failed him, he was quick to use his wheedling tongue.

The rise of Gregory Rasputin would have been impossible in any country other than Russia. Even in Russia, pungent, shaggy, semi-literate peasants did not normally take tea with prime ministers. Yet neither Kokovtsov nor Rasputin considered the scene quite as bizarre as it seems today; it was not, as someone put it, "as if Og had entered the White House."

Rasputin appeared in St. Petersburg as a
starets
—a Man of God who lived in poverty, asceticism and solitude, offering himself as a guide to other souls in moments of suffering and turmoil. Sometimes, as in his case, the
starets
might also be a
strannik
—a pilgrim who carried his poverty and his offerings of guidance in wanderings from place to place. These were types that all Russians could recognize. Through Russian history, armies of impoverished pilgrims had walked across the steppes from village to village and monastery to monastery, living on whatever the peasants or monks might choose to give them. Many ascetics walked barefoot in the winter or wrapped their legs with heavy chains. Some preached, others claimed powers of healing. If the Orthodox Church caught them preaching heresy, they went to prison, but their poverty and self-sacrifice often made them seem holier than the local priests.

All Russians listened to these holy men. To illiterate peasants who

had never walked beyond the nearest river, they talked of mighty cities, foreign lands, mysterious healings and miracles of God. Even educated Russians treated them with respect. Dostoyevsky wrote in
The Brothers Karamasov,
"The
starets
is he who takes your soul and will and makes them his. When you select your
starets,
you surrender your will. You give it to him in utter submission, in full renunciation." Before his death, Count Leo Tolstoy visited the revered
starets
of Optina Poustin for counsel. Traditionally, the rags, the chains, the clear renunciation of the world gave these men freedoms that others lacked. They could rebuke the mighty, sometimes even the tsars themselves.

Rasputin was a fraudulent
starets.
Most were saintly old men who had left all temptation and worldly goods behind. Rasputin was young, he was married and had three children, and his powerful friends later bought him the grandest house in his village. His mind was impure and his moral behavior was gross. But he had in lavish abundance some of the dramatic trappings of holiness. Along with his burning eyes, he had a fluent tongue. His head was filled with Scriptures, and his deep, powerful voice made him a compelling preacher. Besides, he had wandered the length and breadth of Russia and twice made pilgrimages to the Holy Land. He presented himself as a humble penitent, a man who had sinned greatly, been forgiven and commanded to do God's work. It was a touching symbol of his humility, people said, that he kept the nickname "Rasputin" which he had earned as a young man in his native village. "Rasputin" in Russian means "dissolute."

Rasputin was born Gregory Efimovich, the son of Efim, a farmer who once had been a coachman in the Imperial Mail. The year was 1872; thus he was thirty-three when he first met the Imperial family, and forty-four when he died. His birthplace was Pokrovskoe, a village on the Tura River in western Siberia, 250 miles east of the Ural Mountains. It was a hard, wind-swept land where the temperature in winter dropped to forty below zero and to survive took great strength and hard physical work. Climate and isolation had their effect on the mind, and more mystics, more holy men and more outlandish sects came out of Siberia than any other part of Russia.

There is a story that, as a boy, Gregory uttered his first startling bit of prophecy. He lay in bed with fever while a group of villagers gathered in his father's house to discuss the theft of a horse. From his bed, the story goes, Gregory arose, flushed and excited, and pointed his finger at a peasant in the room, declaring that he was the thief. Outraged, the peasant denied it, and Gregory was beaten. That night, however, a pair of distrustful villagers followed the accused man and

saw him take the horse from his shed into the forest. Gregory acquired a modest local reputation as a seer, a heady thing for a boy of twelve.

As a young man, the seer became a rake. He drank and fought and made free with the village girls. He became a wagoner, carrying goods and passengers to other villages, an occupation that extended the range of his conquests. A good talker, sure of himself, he tried every girl he met. His method was direct: he grabbed and started undoing buttons. Naturally, he was frequently kicked and scratched and bitten, but the sheer volume of his efforts brought him notable success. He learned that even in the shyest and primmest of girls, the emptiness and loneliness of life in a Siberian village had bred a flickering appetite for romance and adventure. Gregory's talent was for stimulating those appetites and overcoming all hesitations by direct, good-natured aggression.

On one of his trips, Gregory—now dubbed Rasputin by his snickering neighbors—carried a traveler to the monastery of Verkhoturye, a place used both as a retreat for monks and as a seat of ecclesiastical imprisonment for heretical sectarians. Rasputin was fascinated by both groups of inhabitants and remained at the monastery for four months.

Most of those confined at Verkhoturye were members of the Khlysty, a sect which believed in reaching God through the raptures of sexual encounter. Their secret nocturnal orgies took place on Saturday nights in curtained houses or clearings deep in the forest. Both men and women arrived dressed in clean white linen gowns and began singing hymns by candlelight. As the candles burned lower, the singers began to dance, slowly and reverently at first, then more wildly. In a fever of excitement, they stripped their bodies and submitted to the whip brandished by the local leader of the sect. At the peak of their frenzy, men and women fell on each other, regardless of age or family relationship, and climaxed their devotions with indiscriminate intercourse.

In later years, Rasputin's enemies often charged him with membership in the Khlysty. Had they been able to prove it, even the Empress might have been shocked, but solid evidence was never available.

The most that could be proved—and Rasputin freely admitted this -

was that, like the Khlysty, Rasputin believed that to sin was the first step toward holiness.

Soon after returning to Pokrovskoe, Rasputin, then barely twenty, married a blonde peasant girl four years older than he. Through all his life, even at the height of his notoriety, his wife, Praskovie, remained at home in Pokrovskoe. She knew about his womanizing

and never complained. "He has enough for all," she said with a curious pride. She bore him four children—two sons and two daughters. The eldest son died in infancy and the other was mentally deficient; the two girls, Maria and Varvara, later came to live with their father and be educated in St. Petersburg.

To support his family, Rasputin took up farming. One day while plowing, he thought he saw a vision and declared that he had been directed to make a pilgrimage. His father scoffed—"Gregory has turned pilgrim out of laziness," said Efim—but Gregory set out and walked two thousand miles to the monastery at Mount Athos in Greece. At the end of two years, when Gregory returned, he carried an aura of mystery and holiness. He began to pray at length, to bless other peasants, to kneel at their beds in supplication when they were sick. He gave up his drinking and curbed his public lunges at women. It began to be said that Gregory Rasputin, the profligate, was a man who was close to God. The village priest, alarmed at this sudden blossoming of a vigorous young Holy Man within his sphere, suggested heresy and threatened an investigation. Unwilling to argue and bored by life in Pokrovskoe, Rasputin left the village and began once again to wander.

Rasputin's first appearance in St. Petersburg occurred in 1903 and lasted for five months. Even in the capital, remote and sophisticated, his reputation had preceded him. He was said to be a strange Siberian
moujik
who, having sinned and repented, had been blessed with extraordinary powers. As such, he was received by the city's most famous churchman, Father John of Kronstadt. John was a saintly figure noted for the power of his prayers, and his church at Kronstadt was an object of pilgrimages from across Russia. He had been the private confessor to Tsar Alexander III and had sat with the family by Alexander's bed at Livadia while the Tsar was dying. To be received and blessed by this most revered priest in Russia was an impressive step in Rasputin's progress.

In 1905, Rasputin was back in St. Petersburg. This time, he was taken to meet the aged Archimandrite Theophan, Inspector of the St. Petersburg Theological Academy and former confessor to the Empress Alexandra. Like Father John, Theophan was struck by the apparent fervor of Rasputin's faith and arranged for him to meet another ranking churchman, Bishop Hermogen of Saratov. With all of these priests and bishops, Rasputin's approach was the same. He refused to bow and treated them with jolly, spontaneous good humor, as if they were friends and equals. Put off balance by his egalitarianism and simple sincerity, they were also impressed by his obvious gifts as a

preacher. He was a phenomenon, it seemed to them, which had been given to the Church and which the Church, then trying to strengthen its roots among the peasants, could put to valuable use. They welcomed him as a genuine
starets.

In addition to the blessing of the Holy Fathers of the Church, Rasputin began his life in the capital with the endorsement of two ladies of the highest society, the Montenegrin sister princesses, Grand Duchess Militsa and Grand Duchess Anastasia. The daughters of King Nicholas I of Montenegro, each had married a cousin of Tsar Nicholas II, and both were prominent practitioners of the pseudo-Oriental brand of mysticism then in vogue in many of the capital's most elegant drawing rooms. This upper layer of society, bored with the old church routines of traditional Orthodoxy, looked for meaning and sensation in the occult. Amid an atmosphere of decadence, of cards and gold lying on green baize tables, of couples flushed with champagne dancing all night, of galloping
troikas,
of fortunes staked at the race track, the mediums and clairvoyants flourished. Grand dukes and princes gathered around tables, the curtains drawn behind their backs, to hold seances and try feverishly to communicate with the other world. There were table-rappings in darkened rooms where strange voices were said to speak and the tables themselves were declared to have risen and floated in the air. Numerous great mansions had their domestic ghosts. Footsteps sounded, doors creaked and a certain tune was always played on the piano by invisible hands whenever a member of the family was dying. Rasputin, who had so impressed the saintly men of the Church, was received with equal excitement by this coterie of the occult.

It was Grand Duchess Militsa who first brought Rasputin to Tsar-skoe Selo. The fateful date, November 1, 1905 (O.S.), is fixed by an entry in Nicholas's diary: "We have got to know a man of God, Gregory, from Tobolsk Province." A year later, Nicholas wrote: "Gregory arrived at 6:45. He saw the children and talked to us until 7:45." Still later: "Militsa and Stana [Grand Duchess Anastasia] dined with us. They talked about Gregory the whole evening."

Rasputin was not, in fact, the first "Holy Man" brought to the palace by the Grand Duchess Militsa. In 1900, when Alexandra was desperately anxious to give her husband a male heir, Militsa advised her of the existence of a French mystic and "soul doctor" named Philippe Vachot. Vachot had begun as a butcher's assistant in Lyon, but he had found life easier as a faith healer; many believed he could also determine the sex of unborn children. This did not impress the French authorities, who three times had prosecuted him for practicing

medicine without a license. In 1901, Nicholas and Alexandra paid an official visit to France, and Militsa arranged for them to meet Vachot. He proved to be a childlike little man with a high forehead and penetrating eyes. When the Imperial couple returned to Russia, Vachot went along as part of their baggage.