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Article subject:	Holy Union.
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In 1814 ᴦ. A congress was convened in Vienna to resolve the post-war arrangement. Russia, England and Austria played the main role at the congress. The territory of France was restored to its pre-revolutionary borders. A significant part of Poland, along with Warsaw, became part of Russia.

At the end of the Congress of Vienna, at the suggestion of Alexander I, the Holy Alliance was created for the joint struggle against the revolutionary movement in Europe. Initially, it included Russia, Prussia and Austria, later many European states joined them.

Holy Union- a conservative union of Russia, Prussia and Austria, created to maintain the international order established at the Congress of Vienna (1815). The statement of mutual assistance of all Christian sovereigns, signed on September 14 (26), 1815, was subsequently gradually joined by all the monarchs of continental Europe, except for the Pope and the Turkish Sultan. Not being in the exact sense of the word a formalized agreement of the powers that would impose certain obligations on them, the Holy Alliance, nevertheless, went down in the history of European diplomacy as a "solid organization with a sharply defined clerical-monarchist ideology, created on the basis of suppressing revolutionary sentiments, wherever they are." did not appear.

After the overthrow of Napoleon and the restoration of pan-European peace among the powers that considered themselves completely satisfied with the distribution of "rewards" at the Congress of Vienna, a desire arose and strengthened to preserve the established international order, and the permanent union of European sovereigns and the periodic convening of international congresses seemed to be the means for this. But since the achievement of this was opposed by the national and revolutionary movements of the peoples striving for freer forms of political existence, this striving quickly acquired a reactionary character.

The initiator of the Holy Alliance was the Russian Emperor Alexander I, although when drawing up the act of the Holy Alliance, he still considered it possible to patronize liberalism and grant a constitution to the Kingdom of Poland. The idea of ​​the Union originated in him, on the one hand, under the influence of the idea - to become a peacemaker of Europe by creating such a Union that would eliminate even the possibility of military clashes between states, and on the other hand, under the influence of a mystical mood that took possession of him. The latter also explains the strangeness of the very wording of the union treaty, which is neither in form nor in content similar to international treatises, which made many experts in international law see in it only a simple declaration of the monarchs who signed it.

Signed 14 (26) September 1815 ᴦ. three monarchs - Emperor Franz I of Austria, King Friedrich Wilhelm III of Prussia and Emperor Alexander I, at first in the first two he did not cause anything but a hostile attitude towards himself.

The content of this act was in the highest degree vague and loose, and practical conclusions from it could be drawn from the most diverse, but its general spirit did not contradict, but rather favored the reactionary mood of the then governments. Not to mention the confusion of ideas belonging to completely different categories, in it religion and morality completely displace law and politics from the areas that undeniably belong to these latter. Built on the legitimate principle of the divine origin of monarchical power, it establishes the patriarchal nature of relations between sovereigns and peoples, and the former are obliged to rule in the spirit of ʼʼlove, truth and peaceʼʼ, and the latter should only obey: the document does not at all mentions.

Finally, obliging sovereigns to always ʼʼ give each other allowance, reinforcement and assistanceʼʼ, the act does not say anything about exactly in what cases and in what form this obligation should be carried out, which made it possible to interpret it in the sense that assistance is obligatory in all those cases when subjects show disobedience to their ʼʼlegitimateʼʼ sovereigns.

This last exactly happened - the very Christian character of the Holy Alliance disappeared and only the suppression of the revolution, whatever its origin, was meant. All this explains the success of the Holy Alliance: soon all other European sovereigns and governments joined it, not excluding Switzerland with German free cities; only the English prince-regent and the Pope did not subscribe to it, which did not prevent them from being guided by the same principles in their policy; only the Turkish sultan was not accepted as a member of the Holy Alliance as a non-Christian sovereign.

Marking the character of the era, the Holy Alliance was the main organ of the all-European reaction against liberal aspirations. Its practical significance was expressed in the decisions of a number of congresses (Aachen, Troppaus, Laibach and Verona), at which the principle of interference in the internal affairs of other states was fully developed in order to forcibly suppress all national and revolutionary movements and maintain the existing system with its absolutist and clerical - aristocratic tendencies.

74. Foreign policy of the Russian Empire in 1814–1853.

Option 1. In the first half of the XIX century. Russia had significant opportunities for the effective solution of its foreign policy tasks. Οʜᴎ included the protection of their own borders and the expansion of the territory in accordance with the geopolitical, military-strategic and economic interests of the country. This meant the folding of the territory of the Russian Empire in its natural boundaries along the seas and mountain ranges and, in connection with this, the voluntary entry or forcible annexation of many neighboring peoples. The diplomatic service of Russia was well-established, intelligence - branched. The army numbered about 500 thousand people, was well equipped and trained. Russia's military-technical lag behind Western Europe was not noticeable until the early 1950s. This allowed Russia to play an important and sometimes decisive role in the European concert.

After 1815 ᴦ. the main task of Russia's foreign policy in Europe was to maintain the old monarchical regimes and fight against the revolutionary movement. Alexander I and Nicholas I relied on the most conservative forces and most often relied on alliances with Austria and Prussia. In 1848 ᴦ. Nicholas helped the Austrian emperor suppress the revolution that broke out in Hungary, and strangled revolutionary uprisings in the Danubian principalities.

In the south, very difficult relations developed with the Ottoman Empire and Iran. Turkey could not come to terms with the Russian conquest at the end of the 18th century. Black Sea coast and, first of all, with the annexation of Crimea to Russia. Access to the Black Sea was of particular economic, defensive and strategic importance for Russia. The most important problem was to ensure the most favorable regime for the Black Sea straits - the Bosphorus and the Dardanelles. The free passage of Russian merchant ships through them contributed to the economic development and prosperity of the vast southern regions of the state. Preventing foreign warships from entering the Black Sea was also one of the tasks of Russian diplomacy. An important means of Russia's intervention in the internal affairs of the Turks was the right she received (according to the Kyuchuk-Kaynardzhiysky and Yassky treaties) to patronize the Christian subjects of the Ottoman Empire. Russia actively used this right, especially since the peoples of the Balkans saw it as their only protector and savior.

In the Caucasus, Russia's interests collided with the claims of Turkey and Iran to these territories. Here Russia tried to expand its possessions, strengthen and make stable the borders in Transcaucasia. A special role was played by Russia's relations with the peoples of the North Caucasus, whom it sought to completely subjugate to its influence. This was extremely important to ensure free and secure communication with the newly acquired territories in the Transcaucasus and the lasting incorporation of the entire Caucasian region into the Russian Empire.

To these traditional directions in the first half of the XIX century. new ones were added (Far Eastern and American), which at that time had a peripheral character.
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Russia developed relations with China, with the countries of North and South America. In the middle of the century, the Russian government began to look closely at Central Asia.

Option 2. In September 1814 - June 1815 ᴦ. the victorious powers decided the question of the post-war structure of Europe. It was difficult for the allies to agree among themselves, as sharp contradictions arose, mainly on territorial issues.

The decrees of the Congress of Vienna led to the return of the old dynasties in France, Italy, Spain and other countries. The resolution of territorial disputes made it possible to redraw the map of Europe. From most of the Polish lands, the Kingdom of Poland was created as part of the Russian Empire. The so-called “Viennese system” was created, which implied a change in the territorial and political map of Europe, the preservation of noble-monarchist regimes and European balance. Russia's foreign policy was oriented towards this system after the Congress of Vienna.

In March 1815 ᴦ. Russia, England, Austria and Prussia signed an agreement on the formation of the Quadruple Alliance. It was aimed at putting into practice the decisions of the Congress of Vienna, especially with regard to France. Its territory was occupied by the troops of the victorious powers, and it had to pay a huge indemnity.

In September 1815 ᴦ. The Russian Emperor Alexander I, the Austrian Emperor Franz and the Prussian King Friedrich Wilhelm III signed the Act on the Formation of the Holy Alliance.

The Quadruple and Holy Alliances were created due to the fact that all European governments understood the vital importance of achieving concerted action to resolve controversial issues. At the same time, the alliances only muffled, but did not remove the sharpness of the contradictions between the great powers. On the contrary, they deepened, as England and Austria sought to weaken the international prestige and political influence of Russia, which had grown significantly after the victory over Napoleon.

In the 20s of the XIX century. The European policy of the tsarist government was connected with the desire to counteract the development of revolutionary movements and the desire to shield Russia from them. The revolutions in Spain, Portugal and a number of Italian states forced the members of the Holy Alliance to consolidate their forces in the fight against them. The attitude of Alexander I to the revolutionary events in Europe gradually changed from reservedly expectant to openly hostile. He supported the idea of ​​the collective intervention of European monarchs in the internal affairs of Italy and Spain.

In the first half of the XIX century. The Ottoman Empire was going through a severe crisis due to the rise of the national liberation movement of the peoples that were part of it. Alexander I, and then Nicholas I, were put in a difficult situation. On the one hand, Russia has traditionally helped its co-religionists. On the other hand, its rulers, observing the principle of preserving the existing order, had to support the Turkish sultan as the legitimate ruler of their subjects. For this reason, Russia's policy on the Eastern question was contradictory, but, in the end, the line of solidarity with the peoples of the Balkans became dominant.

In the 20s of the XIX century. Iran, with the support of England, was actively preparing for a war with Russia, wanting to return the lands it had lost under the Peace of Gulistan in 1813 ᴦ., and restore its influence in the Transcaucasus. In 1826 ᴦ. Iranian army invaded Karabakh. In February 1828 ᴦ. The Turkmenchay peace treaty was signed.
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According to it, Erivan and Nakhichevan became part of Russia. In 1828 ᴦ. The Armenian region was formed, which marked the beginning of the unification of the Armenian people. As a result of the Russian-Turkish and Russian-Iranian wars of the late 20s of the XIX century. the second stage in the accession of the Caucasus to Russia ended. Georgia, Eastern Armenia, Northern Azerbaijan became part of the Russian Empire.

Holy Union. - concept and types. Classification and features of the category "Holy Union." 2017, 2018.

1815, subsequently gradually joined all the monarchs of continental Europe, except for the Pope and the Turkish Sultan. Not being in the exact sense of the word a formalized agreement of the powers that would impose certain obligations on them, the Holy Alliance, nevertheless, went down in the history of European diplomacy as "a cohesive organization with a sharply defined clerical-monarchist ideology, created on the basis of the suppression of the revolutionary spirit and the political and religious free-thinking, wherever they manifest themselves.

History of creation

Castlereagh explained the non-participation of England in the treaty by the fact that, under the English constitution, the king does not have the right to sign treaties with other powers.

Marking the character of the era, the Holy Alliance was the main organ of the all-European reaction against liberal aspirations. Its practical significance was expressed in the decisions of a number of congresses (Aachen, Troppaus, Laibach and Verona), at which the principle of interference in the internal affairs of other states was fully developed with the aim of forcibly suppressing all national and revolutionary movements and maintaining the existing system with its absolutist and clerical-aristocratic trends.

Congresses of the Holy Alliance

Aachen Congress

Congresses in Troppau and Laibach

Generally considered together as a single congress.

Congress in Verona

Disintegration of the Holy Alliance

The system of the post-war structure of Europe, created by the Congress of Vienna, was contrary to the interests of a new emerging class - the bourgeoisie. Bourgeois movements against the feudal-absolutist forces became the main driving force behind the historical processes in continental Europe. The Holy Alliance prevented the establishment of bourgeois orders and increased the isolation of monarchical regimes. With the growth of contradictions between the members of the Union, there was a drop in the influence of the Russian court and Russian diplomacy on European politics.

By the end of the 1820s, the Holy Alliance began to disintegrate, which was facilitated, on the one hand, by the retreat from the principles of this Union by England, whose interests at that time were very much in conflict with the policy of the Holy Alliance, both in the conflict between the Spanish colonies in Latin America and metropolis, and in relation to the still ongoing Greek uprising, and on the other hand, the release of the successor of Alexander I from the influence of Metternich and the divergence of interests of Russia and Austria in relation to Turkey.

"As for Austria, I am sure of it, since our treaties determine our relations."

But Russian-Austrian cooperation could not eliminate the Russian-Austrian contradictions. Austria, as before, was terrified by the prospect of the emergence of independent states in the Balkans, probably friendly to Russia, the very existence of which would cause the growth of national liberation movements in the multinational Austrian Empire. As a result, in the Crimean War, Austria, without directly participating in it, took an anti-Russian position.

Bibliography

• For the text of the Holy Covenant, see Complete Collection of Laws, no. 25943.
• For the French original see Prof. Martens, vol. 1, vol. 4, Collection of Treatises and Conventions Concluded by Russia with Foreign Powers.
• "Mémoires, documents et écrits divers laissés par le prince de Metternich", Vol. I, pp. 210-212.
• V. Danevsky, "Systems of political balance and legitimism" 1882.
• Ghervas, Stella [Gervas, Stella Petrovna], Réinventer la tradition. Alexandre Stourdza et l'Europe de la Sainte-Alliance, Paris, Honoré Champion, 2008. ISBN 978-2-7453-1669-1
• Nadler VK Emperor Alexander I and the idea of ​​the Holy Union. tt. 1-5. Kharkov, 1886-1892.

Links

• Nikolai Troitsky Russia at the head of the Holy Alliance // Russia in the 19th century. Lecture course. M., 1997.

Notes

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See what the "Holy Union" is in other dictionaries:

The Union of Austria, Prussia and Russia, concluded in Paris on September 26, 1815, after the fall of the empire of Napoleon I. The goals of the Holy Alliance were to ensure the inviolability of the decisions of the Congress of Vienna 1814 1815. In 1815, France and ... ... Big Encyclopedic Dictionary

HOLY UNION, the union of Austria, Prussia and Russia, concluded in Paris on September 26, 1815, after the fall of Napoleon I. The goals of the Holy Alliance were to ensure the inviolability of the decisions of the Congress of Vienna 1814 15. In 1815, the Holy Alliance was joined by ... ... Modern Encyclopedia

The Union of Austria, Prussia and Russia, concluded in Paris on September 26, 1815, after the fall of Napoleon I. The purpose of the Holy Alliance was to ensure the inviolability of the decisions of the Congress of Vienna in 1814-15. In November 1815, France joined the union, ... ... Historical dictionary

Waiting for a new Holy Alliance. It was created on the initiative of the victorious Napoleon and the Russian Emperor Alexander I. The creation of a sacred union was evaluated by contemporaries in different ways. But mostly Russia was accused of trying to control the situation in Europe. The Holy Alliance, or rather a coalition of countries, which, according to the plans of the emperor, was supposed to transform the post-war world, was born on September 14, 1815. The treaty was signed by King of Prussia, Emperor of Austria Franz I, Louis XVIII and most of the continental monarchs. Only Great Britain did not officially wish to join the union, but took an active part in its work. The union also had opponents: the Turkish sultan also ignored it.

The Holy Alliance of 1815 went down in history as a community of states, the original goal of which was the suppression of impending wars. In fact, the struggle was against any revolutionary spirit, as well as political and religious freethinking. The spirit of this coalition corresponded to the reactionary mood of the then existing governments. In fact, the Holy Alliance took as its basis the monarchical ideology, but with a utopian dream of idealistic mutual assistance between the ruling Christian sovereigns. “Empty and sonorous document” - that is what the politician Metternich called it.

Alexander I, as the initiator of this coalition, called on allies and emperors to join forces against military conflicts and offered to rule between peoples in the spirit of truth and brotherhood. One of the clauses of the agreement was the requirement to strictly fulfill the commandments of the Gospel. The Russian emperor called on the allies to simultaneously reduce their armed forces and provide mutual guarantees for the inviolability of existing territories, and the 800,000-strong Russian army acted as a reliable guarantor in these progressive proposals.

The Holy Alliance of 1815 was a document consisting of a mixture of mysticism and not real politics, as historians later said about it, but for the first seven years this international organization was very successful and fruitful.

Austrian Chancellor Metternich in 1820 convenes a congress of the Holy Alliance in the city of Troppau. As a result of numerous debates, a decision was made that crossed out everything progressive that was planned earlier, namely, the countries included in the union were allowed to send friendly troops to the lands of other states for the armed destruction of revolutionary riots. Such a statement was explained simply, because each state had its own predatory interests and political goals in the post-war partition.

The creation of a sacred union, as well as fairly advanced ideas, could not stop the ever-increasing contradictions between the parties to the treaty.

One of the first conflicts was the Neapolitan. Emperor Alexander insisted on the independence of the Kingdom of Naples, in which the revolution was raging. He believed that the king of this state himself would voluntarily present a progressive constitution to the people, but the treaty ally in the person of Austria had a different opinion. The Austrian military brutally suppressed revolutionary uprisings.

At the last Verona Congress, the Holy Alliance of 1815, under the influence of Metternich, became a tool of the monarchs against the discontent of the masses and any revolutionary manifestations.

The difficult year of 1822 showed disagreements between the countries of Austria and Russia in connection with the liberation uprising in Greece. Russian society supported the Greeks, since the state was of the same faith with it, and, in addition, friendship with this state significantly strengthened Russia's influence in the Balkans.

The following events in Spain undermined the foundations of the union and put an end to relations between countries within the framework of this agreement. In 1823, French troops entered the territory of Spain with the aim of forcibly restoring absolute monarchy here. The union actually ceased to exist, but in 1833 countries such as Russia, Prussia and Austria are trying to restore the agreement again, but the revolutionary events of 1848-1849 made this coalition forget forever.

09/14/1815 (09/27). - Formation of the "Holy Alliance" of the monarchs of Russia, Austria-Hungary and Germany for mutual assistance in the fight against the revolution

"Holy Union" - Russian attempt to save Christian Europe

Holy Union monarchs of Russia, Austria and Prussia arose in 1815 after. The prehistory of the Holy Alliance is as follows.

Thus, the Russian Emperor, being the liberator of Europe and the strongest Sovereign in it, did not dictate his will to the Europeans, annex their lands, but generously offered a peaceful Christian brotherhood to serve God's truth. Such behavior of the winner in a difficult defensive, actually World War (after all, "twelve languages" - all of Europe - participated in the invasion of Russia along with the French) is unique in the history of international relations! This high spiritual meaning of the Holy Union is also reflected in the unusual edition of the union treaty, written by the Russian Emperor himself and not similar either in form or in content to international treatises:

“In the name of the Most Holy and Indivisible Trinity! Their Majesties, the Emperor of Austria, the King of Prussia and the Emperor of All Russia, as a result of the great events that marked the last three years in Europe, and especially as a result of the blessings that God's Providence was pleased to pour out on the states, whose government placed its hope and respect on the One God, feeling inner conviction that it is necessary for the present powers to subordinate the image of mutual relations to the highest truths inspired by the eternal law of God the Savior, they solemnly declare that the subject of this act is to reveal in the face of the universe their unshakable determination, both in governing the states entrusted to them, and in political relations to all other governments, to be guided by no other rules than the commandments of this holy faith, the commandments of love, truth and peace, which were not limited to their application solely to private life, should, on the contrary, directly control the will of kings and guide all of them deeds, as a single means of affirming human decrees and rewarding their imperfection. On this basis, Their Majesties agreed in the following articles:

I. In accordance with the words of the sacred writings, commanding all people to be brothers, the three contracting monarchs will be united by bonds of real and inseparable brotherhood, and considering themselves as if they were of the same land, they will in any case and in every place begin to give each other assistance, reinforcement and help; in relation to their subjects and troops, they, as fathers of families, will govern them in the same spirit of brotherhood with which they are animated for the protection of faith, peace and truth.

II. Accordingly, let there be a single prevailing rule, both between the aforementioned authorities and their subjects, to bring services to each other, to show mutual goodwill and love, to consider all of themselves as members of a single Christian people, since the three allied sovereigns consider themselves as if they were appointed from Providence. to strengthen the three single family branches, namely Austria, Prussia and Russia, thus confessing that the Autocrat of the Christian people, of which they and their subjects form a part, is truly no other than the One to whom the power proper belongs, since in Him alone treasures of love, knowledge and infinite wisdom are acquired, i.e. God, our Divine Savior, Jesus Christ, the Speech of the Most High, the Word of Life. Accordingly, with the most tender care, Their Majesties urge their subjects from day to day to establish themselves in the rules and active performance of duties, in which the Divine Savior has placed people, as the only means to enjoy the world that flows from a good conscience, and which alone is durable.

III. All powers that wish to solemnly accept the sacred rules set forth in this Act, and who feel how much it is necessary for the happiness of kingdoms that have been shaken for a long time, so that these truths will henceforth contribute to the good of human destinies, can be all willingly and lovingly accepted into this Sacred Union.

Alexander I also explained the great mission of the Holy Union in the Supreme Manifesto on December 25, 1815: “... Having learned from the experience of the disastrous consequences for the whole world that the course of the previous political relations between the powers did not have the basis of those true principles on which the Wisdom of God in His Revelation affirmed the peace and prosperity of the peoples, We, together with Their Majesties, the August Emperor Franz Joseph I and King Friedrich Wilhelm of Prussia, to establish an alliance between us, inviting other powers to this, in which We undertake mutually, both among ourselves and in relation to Our subjects, to accept the rule leading to this, by the only means, drawn from the words and teachings of our Savior Jesus Christ, who proclaims to people to live, like brothers, not in enmity and malice, but in peace and love. We wish and pray to the Almighty to send down His grace, that this Holy Union be established among all the powers, for their common good, and that no one dare, forbidden by the unanimity of all others, to fall away from it. For this sake, here is the list of this Union. We order it to be made public and read in the churches.”

In fact, the Russian Tsar, inviting the European sovereigns "to live, like brothers, not in enmity and malice, but in peace and love", hoped to make a "reactionary" Christian coup in European affairs - which was "wild" and unacceptable for "advanced" Europe . After all, the French Revolution was not an accidental breakdown of anti-Christian malice and violence, but grew out of a pan-European process of apostasy, which could not be stopped by the crushing of the "usurper" Napoleon. The European "public", fed by Jewish newspapers, treated the Holy Alliance precisely as a "reaction", suspecting in this also the intrigues of the Russian Tsar.

Austrian and Prussian specialist diplomats from the very beginning reacted to this highly binding and "unprofessional" text with aloofness and even hostility. The European monarchs who signed the Act themselves interpreted it not as a treaty of international law, but only as a simple declaration of its signatories. Friedrich Wilhelm signed the Act out of courtesy, so as not to upset Alexander I, the liberator of Prussia; later joined by Louis XVIII - to equate France with the leading powers of Europe. The Austrian Emperor Franz Joseph frankly declared: “If this is a religious document, then this is the business of my confessor; if political, then Metternich, ”the Minister of Foreign Affairs. Metternich confirmed that this "undertaking", which was supposed to “even according to the thought of its culprit, to be just a simple moral manifestation, in the eyes of the other two sovereigns who gave their signatures, did not even have such a meaning”. Metternich wrote in his memoirs that "this Union was the only expression of the mystical aspirations of Emperor Alexander and the application to politics of the principles of Christianity".

Subsequently, Metternich only skillfully used the Holy Alliance for his own selfish purposes. After all, obliging Sovereigns always " give each other allowances, reinforcements and assistance", the document did not specify in what cases and in what form this obligation should be carried out - this made it possible to interpret it in the sense that assistance is obligatory in all those cases when subjects would show disobedience to their "legitimate" sovereigns.

The suppression of revolutionary uprisings took place in Spain (1820-1823) - with the participation of France; in Naples (1820-1821) and Piedmont (1821) - with the participation of Austria. But with the approval of the European powers, it was also suppressed, although the Turkish sultan was not accepted as a member of the Union as a non-Christian sovereign. In this case, the offer of Russia to support the Christian Greek people against the infidel invaders was not taken into account by the allies (after all, a similar uprising of enslaved Slavs could happen in Austria) and Tsar Alexander I was forced to submit to a formal general interpretation, although the Christian spirit of the Union was lost. (Only with .) It seemed that the Union was doomed to failure. However, the overthrow of the monarchy in France in 1830 and the explosion of revolutions in Belgium and Warsaw forced Austria, Russia and Prussia to return to the traditions of the Holy Alliance. Russia crushed the revolution in Hungary in 1849.

Nevertheless, the geopolitical and moral contradictions between the members of the Union turned out to be so great that its preservation was impossible. , in which European states opposed Russia (or refused to help) in alliance with Muslim Turkey, buried all hopes for the possibility of a Union of Christian Monarchs. The Western Christian apostasy civilization and the Russian Christian retaining civilization have finally diverged. The "Land of Holy Wonders" (), which the first Slavophiles still idealized Europe, hoping to save it from destruction by fraternal Russian influence (), ceased to exist for them. The book "Russia and Europe" became a statement of this.

In the future, Russia's foreign policy proceeded mainly from the fact that in Europe "Russia has no friends and allies, except for the Russian army and navy" (). Russia's participation in coalitions of some European powers against others was dictated by pragmatic considerations: to contain the most aggressive rival (which, in the end, the Jewish media and money "made" neighboring Germany) in alliance with the less aggressive ones (which looked like territorially distant England and France).

But the "less aggressive" democratic allies turned out to be more cunning and betrayed Russia in order to clash with the main European monarchies, the former members of the Holy Alliance. Their mutual contrition and the triumph of Jewish-Masonic power in Europe became an object lesson and a logical "alternative" to the unfulfilled aspirations of the Russian monarchy " subordinate to the lofty truths inspired by the law of God the Savior" international relations of Christian powers.

The now democratized and "multiculturalized" united Europe, which has excluded the mention of Christianity from its constitution, demonstrates the complete triumph of the Masonic ideas of the French Revolution. The solemn celebration of her 200th birthday in 1989 in Paris became a surreal spectacle, a rehearsal for the parade of the accession of the Antichrist. Europe has become a colony of its former colony or, in the words of Brzezinski, a "vassal" and "geopolitical foothold" of the United States (a prototype of the kingdom of Antichrist) in the conquest of Eurasia as the "main prize" for America.

M. Nazarov

See also in the book "To the Leader of the Third Rome" (ch. VI-8: )

Discussion: 2 comments

The words "Jewish mason", "Jewish fascist", etc. are written together.

Thanks for correcting the typo.

At the end of the Congress of Vienna in the autumn of 1815, the sovereigns of Russia, Austria and Prussia were in Paris at the same time and concluded here among themselves the so-called Holy Alliance, which was supposed to ensure peace in Europe in the future. The initiator of this union was Tsar Alexander I. "The leader of the immortal coalition" that deposed Napoleon, he was now at the top of power and glory. His popularity was also supported by the fact that he was considered a supporter of free political development, and indeed, at that time his mood was rather liberal. Joining Finland in 1809 to Russia, he kept in it the estate constitution that was in force in Sweden, and in 1814 insisted that the French king LouisXVIII gave his subjects a constitutional charter. At the end of 1815, the Kingdom of Poland, newly formed at the Congress of Vienna, received a constitution from its new (Russian) sovereign. Even before that, Alexander I had constitutional plans for Russia itself, and even later, opening the first Polish Sejm in Warsaw in 1818, he said that he intended to extend the benefits of representative government to his entire empire.

But at the same time, with this liberalism, which later turned out to be insufficiently deep and strong, there was another mood in the soul of Alexander I. The grandiose events in which he had to play a role could not but affect his entire psyche, and the result of this action was the development in him of religious dreaminess, mysticism. After the fire of Moscow, by his own admission, "illuminating his soul", he, along with the pious admiral Shishkov began to diligently read the Bible, some passages of which he interpreted in the sense of prophecies about the events that had just taken place. This mood intensified in Alexander I after his acquaintance with one pietist, Ms. Krudener, with whom he often saw in 1815 in Heidelberg and Paris: she already directly applied various prophecies of the Apocalypse to Alexander I himself, called him the angel of peace, the founder of the millennium kingdom, etc. Having outlined what later became the main act of the Holy Union, the mystically inclined emperor showed her his project, on which she put the words “La Sainte Alliance” as a title.

Holy Union

The essence of the matter was that the sovereigns of Austria, Prussia and Russia made a solemn promise in all their actions to be guided by the commandments of the holy Christian faith, to be among themselves in brotherhood and "to give each other allowance, reinforcement and help", referring to their subjects and troops, how fathers of families should behave, etc. Declaring themselves “as if appointed from Providence to manage three single family branches”, the three allied sovereigns “with the most tender care urged their subjects from day to day to establish themselves in the rules and the active performance of duties” taught by the Divine Savior. In conclusion, it was pointed out that the powers that wish to solemnly recognize the "sacred rules" set forth in the act "may all be willingly and lovingly accepted into this Holy Alliance."

Having drawn up this religious and moral declaration without any definite political and legal content and without any mention of the rights of peoples, Alexander I submitted it to the Austrian emperor for consideration. FranzI and the Prussian king Friedrich WilhelmIII. Neither of them liked the project. The Austrian emperor was, however, under the unconditional influence of his minister, the prince Metternich, who fully agreed with his sovereign, finding that this "philanthropic undertaking under the guise of religion" is nothing more than an "empty and crackling document", which, however, could be very badly interpreted. It was precisely at this time that Metternich began to play the role of the first statesman of Austria, in which he then remained for more than thirty years, directing the policy of the Habsburg monarchy along the most reactionary channel. In his stubborn conservatism, he, as well as possible, approached the character of Franz I, a pedantic absolutist who believed only in the patriarchal method of government and in the need for the strictest discipline. Franz I instructed Metternich to discuss the offer of the Russian emperor with the Prussian king, and he also found the matter unsuitable, but at the same time pointed out the inconvenience of rejecting the project. Alexander I was then indicated by both allies some, in their opinion, desirable changes, and Metternich convinced the author of the project to make them, after which the document was signed by all three monarchs. For the very signing of the act of the Holy Union, its initiator chose September 26 of the new style, which in the last century coincided with September 14 according to the old style, that is, with the celebration in the Orthodox Church of the day of the Exaltation of the Cross of the Lord, which is also for Alexander I. apparently, had a special religious meaning.

In addition to the three sovereigns who signed the act of the Holy Alliance, other sovereigns also joined it. There were very few exceptions. First, dad PiusVII declared that he had nothing to adhere to the principles that he always recognized, but in fact he did not want his signature to be among the signatures of minor sovereigns. Secondly, the English Prince Regent, who replaced his mentally ill father, refused to join the union. GeorgeIII: the treaty was signed by some sovereigns, and the English constitution also requires the signature of the responsible minister. Finally, the Turkish sultan, as a non-Christian sovereign, was not at all invited to participate in this union of the “united Christian people,” as the union was directly named in the act. In addition to large and small monarchs, Switzerland and the German free cities also joined the union.

The Austrian minister, who at first found the “philanthropic undertaking” of Alexander I “at least useless”, subsequently, more than anyone else, benefited from the document, which he himself called “empty and crackling”. After the fall of Napoleon, Metternich became the most influential political figure in Europe, and even Alexander I submitted to his system, despite the fact that Austrian policy was often in conflict with the most vital interests of Russia. Of all the statesmen of this era, the Austrian chancellor embodied the principles of reactionary politics more fully than others and more steadily than anyone else put them into practice, not without reason calling himself a man of the existing. The very state tradition of the Habsburg monarchy was a tradition of political and religious reaction. On the other hand, no state needed to suppress popular movements to such an extent as Austria with its diverse population: there were also Germans in it, and therefore it was necessary to ensure that it was quiet and peaceful in Germany - and Italians, and consequently, it was necessary to watch all of Italy - and the Poles, whose fellow tribesmen in the Kingdom of Poland, to the displeasure of Metternich, had a constitution - and, finally, the Czechs, Magyars, Croats, and so on. with their particularistic aspirations. All this made the Habsburg monarchy the general center of reactionary politics, and Metternich - its leader throughout Europe. The advice of the Vienna oracle was followed not only by the petty sovereigns of Germany and Italy, but also by the monarchs of such great powers as Russia and Prussia. In particular, Alexander I often submitted to the influence of Metternich, who usually very skillfully supported the requirements of Austrian policy with references to the Holy Alliance.