HISTORY OF DOMESTIC COLLABORATION: MATERIALS AND RESEARCH » PUBLISHED AT ANLE LS MTV ASO «STARAYA YAB Old Basmannaya Moscow 2017 Scientific publication Managing editor A. Martynov History of domestic collaboration: Materials and research. – M.: Staraya Basmannaya, 2017. – 396 p.: ill. The collection exposes the myths that justify collaboration, and also introduces into scientific circulation previously unknown texts and facts about the cooperation of Soviet citizens and Russian emigrants with the Nazis during the Great Patriotic War and the crimes they committed. The relationship between the Vlasovites and the SS, the punitive activities of the Kaminsky brigade, internal conflicts and contradictions between collaborators in the so-called 1st Russian national army, the service of former Red Army soldiers in the "White Guard" Russian Corps, the participation of the ROA brigade in battles in Italy at the end of the war. ISBN 978-5-906470-?????????????? © Team of authors, text, illustrations, 2017 © OOO Staraya Basmannaya, original layout, 2017 Foreword 3 CONTENTS Martynov A. Foreword............................ ................................................. ...........5 Semyonov K. "With comradely greetings, Your G. Himmler": the SS and the Vlasov movement .................................. ................................................. .....................7 Appendix .......................................... ................................................. .....21 Petrov I., Martynov A. "An unsightly picture of the scenes of the Vlasov movement": Mikhail Samygin and his book............................25 Samygin M. Russian liberation movement .........................................37 Zhukov D ., Kovtun I. Repressive activities of the Kaminsky brigade in the occupied territories of the USSR in 1941–1944. ................................................. ............................... 123 Appendix .................. ................................................. .........................172 Beida O., Petrov I. "The overthrow of communism is possible only with the Germans...": Farid's letter and interview Kapkaeva ..........181 Bondarev D. Review of Polish sources on war crimes of the consolidated regiment of the RONA brigade during the suppression Warsaw Uprising 1944 ......................................221 Martynov A. “... There are no objections to the publication of postcards for the Cossacks with Russian text": On the issue of cultural policy in the 1st Cossack Cavalry Division........................................................... ..................................246 Talalay M. Italian evidence about the Cossack camp ..............................251 Belkov A. Beginning of the Great Patriotic War in the reflection of the Russian émigré press in Yugoslavia.......................274 Martynov A. Reds in the ranks of the Whites: On the question of the service of Soviet citizens in the Russian Corps.......... .........................................284 Zhukov D., Kovtun I. Boris Holmston-Smyslovskiy and NTS: History of cooperation and confrontation .................................................. .297 4 Table of Contents Martynov A. “The time has come for the ranks of the 1st Russian National Army to leave the country”: On the history of the stay of Holmston-Smyslovsky’s troops in Liechtenstein....................................... ................................................. .........................339 Shneer A. Camp Travniki based on materials of investigative documents of the NKVD, MGB, KGB and trials of 1944–1987. in the USSR .........................346 Appendix ......... ................................................. .................................387 Martynov A. On the history of the activities of the ROA brigade in Italy ..... ......388 Italian testimonies about the Cossack camp 251 Mikhail Talalay Italian testimonies about the Cossack camp Before turning to the direct evidence of the Italians about the stay of the Cossacks, let us briefly recall the facts. In September 1942, in Novocherkassk, occupied by the Germans, with the sanction of the occupying authorities, a Cossack gathering gathered, at which the headquarters of the Don Cossacks was elected (from November 1942 - the headquarters of the Marching Ataman). In fact, this meant the creation local government in a territory inhabited by approximately 160 thousand people. In January-February 1943, after the offensive of the Red Army, 120 thousand refugees crossed the ice from Taman to Taganrog (among them 80 thousand Cossacks, including the elderly, women and children). Some of them became the basis of the future Cossack camp, originally located in Ukraine, where in the spring of 1944 only about 18 thousand Cossacks gathered with their families, the rest were dispersed along different European fronts, died during the retreat or were captured by the advancing units of the Red Army . As a result, a mini-model of the traditional Cossack army with a hierarchical structure appeared, located on a separate territory where active military units were stationed and villages were located. The camp was run by its creator, a former colonel of the Don Army, field ataman Sergey Vasilyevich Pavlov, who in Soviet times worked as an engineer at one of the factories in Novocherkassk1. The officers of the Cossack camp attracted Cossack refugees who had been scattered throughout Ukraine by the war. Arriving Cossacks were distributed among the Don, Kuban and Terek "villages". 1 Talalay M. Commander, writer, Cossack // Sowing. 2005. No. 7. P. 45–46. 252 M. Talalay The Germans planned to place the camp in areas of partisan activity, but because of the threat of encirclement of the Cossacks and their families in the spring of 1944, by order of the German command, they moved to Belarus, to the area of ​​the cities of Baranovichi - Slonim - Yelnya - Capitals - Novogrudok, where the headquarters is located. However, already in July, the Cossacks were taken to the northern part of Poland, to the Bialystok region. From here, the transfer of Stan to Northern Italy began, consisting of 11 regiments (1,200 men each), auxiliary units, a cadet school, as well as the elderly, women, and children2. Back in the autumn of 1943, after the successful advance of the allies in the Apennines, in the northeastern territories of Italy, the Nazis established the province of the Adriatic Coast (Adriatisches Küstenland), which included the regions of Udine, Gorizia, Trieste, Ljubljana, in order to strengthen their positions on the Italian front. In this area, Nazi forces were threatened not only by constant Allied bombing, but also by an ever-increasing partisan movement. It was the successes of the communist partisan brigade named after. Garibaldi forced the Wehrmacht to send Cossacks (and Caucasians) to Italy. The Cossack camp was directly subordinate to the head of the SS and police Adriatisches Küstenland, SS Ober-Gruppenführer Odilo Globochnik. Late July - early August 1944. at the railway stations of Karnia and Pontebba, about 20 thousand Cossacks were unloaded under the command of Timofey Ivanovich Domanov, who replaced Pavlov as a marching ataman, who died on June 17, 1944. the fortress of Ozoppo and the village of Amaro, where members of their families settled. In September 1944, another Cossack contingent appeared in the area. With him came many refugees from among the civilian population, who settled in Alesso, Cavazzo and Tolmezzo. Small groups of Cossacks also settled in Kazars, Buje, Maiano, San Daniel, Civadalez (Caucasians settled a little to the north, in Paltsa)3. 2 Shkarovsky M. Cossack camp in Northern Italy // New magazine. 2006. No. 242. S. 203. 3 Talalay M. Commander, writer, Cossack. P. 46. Italian testimonies about the Cossack camp 253 Italian settlements were now called villages. The Cossack center, Alesso, became Novocherkassk, and its main square was named after Ataman Platov, and one of the main streets - Balaklavskaya, in memory of the participation of the Cossacks in the famous battle Crimean War, remembered by contemporaries by the famous attack of the British Light Brigade and the “thin red line” of the Scottish riflemen. In February 1945, the 76-year-old head of the Main Directorate of the Cossack Troops, a participant in the Civil War, General of the Cavalry Pyotr Krasnov, who left Berlin, set up his main headquarters in Verzenis, at the Savoia Hotel (currently the Stella d’Oro)4. It is difficult to determine the exact statistics of the Cossack camp, according to various sources, it consisted of 21,500 to 35,954 people5. On September 30, 1944, its official strength was 15,590 people, including 8,435 civilians (including the elderly, women and children) and 7,155 conscripts, which made up seven regiments of foot and one cavalry. In October-November, more than 6,700 Cossack servicemen (composed of three regiments) joined them. According to the report of Major General Domanov, by April 27, 1945, the number of the camp was 31,630 thousand people, including 18,060 privates, non-commissioned officers and officers, as well as 13,570 civilians6. ... April 30, 1945 commander German troops on the Southwestern Front (in Italy), Colonel-General Heinrich von Vietinghoff signed a ceasefire order, and on May 2, surrender was to begin. On the same day, the leadership of the Cossack camp issued an order to resettle on the territory of Austria, in East Tyrol, hoping for an honorable surrender to the British. On the night of May 2-3, the Cossacks set out on their last campaign through the Alps. It turned out to be very difficult: at first, near the village of Ovaro, the partisans blocked the mountain road and demanded the surrender of all vehicles and weapons. After a short battle, the Cossacks won and cleared their way. 4 Talalay M. Commander, writer, Cossack. pp. 45, 46; Shkarovsky M. Cossack camp in Northern Italy. P. 206. 5 Martynov A.V. On both sides of the truth: the Vlasov movement and domestic collaboration. M., 2014. S. 331. 6 Shkarovsky M. Cossack camp in Northern Italy. P. 205. 254 M. Talalay It is significant that during the last campaign, the Cossacks often killed German officers who had fled from Italy, and generally expressed anti-German feelings in every possible way. On the first day of Easter, May 6, almost all the Cossack units, having overcome the icy alpine pass Plekenpass in difficult weather conditions, crossed the Italian-Austrian border and reached the Oberdrauburg region7. In Austria, the Cossacks and members of their families - now there are 22 thousand of them - surrendered to the British command, which on May 28 - June 1, 1945 extradited them to the USSR (and not only former "sub-Soviet", but also foreign citizens). January 17, 1947 Krasnov and his closest associates were executed in Moscow. On Italian publications on the history of the Cossack camp in 1944–1945. detailed below. Among other foreign works, we would like to single out the following: Thorvald Jü. Wenn sie verderben vollen (1952); Huxley-Blythe P. The East came West (1964). Also in 2008, a collection of articles “Die Kosaken im Ersten und Zweiten Weltkrieg” was published in Austria (Innsbruck) under general edition Harald Stadler (Stadler), however, on the topic of the Cossack camp, it contains only a translated article by Peter Krikunov. Of the Russian researchers, emigrants and their descendants were the first to take up the topic. Here it is necessary to mention the name of Nikolai Tolstoy-Miloslavsky, who dedicated to the Cossacks the chapters of his fundamental works “Victims of Yalta” (1978) and “The minister and the Massacres" (1986), as well as Major General Vyacheslav Naumenko, who compiled 20 issues of the "Collection of Materials on the Extradition of Cossacks in 1945" (1952–1962)8, and Alexander Lenivov's book "Under the Cossack Banner in 1943–1945: Epic Cossack Camp under the leadership of Camp Atamans Cossack Troops S.V. Pavlova and T.I. Domanova: Materials and Documents (1970). In Russia, the first scientific articles about the Cossack camp appeared in the mid-90s: Reshin L. “Cossacks” with a swastika. Documents from the archives of the KGB (Motherland. 1993. No. 2. P. 70–82); Sat. “Materials on the history of Rus-7 Shkarovsky M. Cossack camp in Northern Italy. pp. 213–214. 8 Republished: Naumenko V.G. The Great Betrayal: in 2 volumes. New York, 1962, 1970. See also: Naumenko V.G. Great betrayal. M.; SPb., 2008. Italian testimonies about the Cossack camp of the 255 liberation movement (articles, documents, memoirs) ”(issue 1, 4. 1997, 1999); Aleksandrov K.M. "The Cossacks of Russia in the Second World War: on the history of the creation of the Cossack Camp (1942-1943)" (New sentry. 1997. No. 5. P. 154-168); Talalay M.G. ““Cossack land” in Italy” (Science, culture and politics of Russian emigration. St. Petersburg, 2004, pp. 53–58); Shkarovsky M.V. “Cossack Camp in Northern Italy and its church life” (Russians in Italy: Cultural heritage of emigration / Compiled, scientific ed. by M.G. Talalay. M .: Russkiy put, 2006. P. 190–208). From separate publications, we single out: Alferyev B., Kruk V. “The marching ataman father von Pannwitz” (1997); Krikunov P. “Cossacks: Between Hitler and Stalin” (2005)9. *** “…Now Hitler has given Karnia into the hands of the Russians [Cossacks], whom the Germans have rounded up, protected and fed. One German officer will serve as a liaison between the German high command and the Russians. This is a gang of huge and powerful men, armed to the teeth, on excellent horses imported from Poland. Ahead is a real occupying army – without women, consisting of colonels, majors, captains, lieutenants and further down in rank”10. Such an entry was left in his diary on October 8, 1944 by the priest Don Graziano Boria (1907–1980), rector of the parish in Vercegnis, in the region of Carnia, which, in turn, is part of the Friuli region. His diary, despite the errors, forgivable to a clergyman (in particular, in relation to the military ranks of the Cossack army), is one of the first and truly unique source on the Cossack epic in Northern Italy. At that stage of the war, the Italian administration in Carnia, in fact, was absent, since the whole region became part of the Adriatisches Küstenland of the Third Reich. Therefore, Berlin did not even condescend to inform its ally, Mussolini, about the resettlement of the Cossacks to the north of the Apennines, to the native Italian lands. In fact, the only local structure that somehow entered into relations with the military 9 See. See also: Talalay M.G. Russian Participants of the Italian War of 1943–1945: Partisans, Cossacks, Legionnaires. M., 2015. 10 Hereinafter per. from Italian. the author of the article. 256 M. Talalay, the Catholic Church became newcomers. It is no coincidence that it was the Bishop from Tolmezzo who informed Mussolini about the arrival of the Cossack Camp. The diary of Don Graziano Boria is unique not only for its everyday description of the formation and collapse of the “Cossack Land” in Carnia, but also for the fact that its author became one of the few people whom the Cossacks and their leaders perceived as an authoritative representative of the local population. Transferred to the diocesan archives, the diary of Don Graciano Boria has long come to the attention of researchers, but only recently was it published in its entirety in a rare edition11. His scrupulous description of the smallest events recreates the general panorama in her historical development - from horror and anxiety in the face of an invasion, through getting used to an unexpected and demanding neighbor, up to compassion and a desire to help the Cossacks at a moment of mortal danger for them. The first days of October 1944 are indeed presented by the priest in the most dramatic terms: “The fleeing partisans fired at parting, causing alarm, terror, and vendetta on the part of the Russians. The parish priest from Illejo, Don Oswaldo Lenna, tried to escape through the window of his house and ended up in the city hospital of Tolmezzo. They killed the vicar, a holy man, Don Giuseppe Treppo, when he tried to protect women from rapists possessed by lust. Don Giuseppe died as a martyr - from these soldiers sent to Carnia, as if it were a partisan region. Paid with his life. Two days later he was buried by Don Carlo Englaro and a Salesian priest from Tolmezzo. The advance went through the del But valley, sowing death, fires, violence, robbery. The stunned population began to realize that these horrors may have been caused by the unreasonableness of the partisans. Partisan resistance is a great idea, but in contrast to youthful recklessness, discipline, order, mobility, fodder are needed. A few thousand partisans scattered in the gorges, among the poor villages, will never be able to defend such a region as Karnia, 11 Conference collection: I cosacchi in Italia ["Cossacks in Italy"], 1944-'45 / a cura di A. Stroili. Tolmezzo: Edizioni Andrea Moro, 2008, pp. 155–214. The publisher of the diary is Evaldo Marzona. Italian testimonies about the Cossack camp 257 from 60 thousand Cossacks sent by Hitler - from their armed occupying troops, followed by their families and rear convoys. The arrival of the Cossacks took place in two stages. First, units arrived here to “cleanse” the territory, the bloody actions of which are described in the entry dated October 8. After the punitive operation, Stan himself arrived. Local residents were forced to give their houses to the Cossacks, which inevitably caused clashes and acts of violence on the part of the newcomers. However, there were also cases of “peaceful coexistence”: Dzhemona resident Juliana Gravina (sister of the famous actress Karla Gravina), for example, told the author of this article that her family had to give their kitchen to the Cossacks, while remaining to live in the house; She remembered the Cossacks for their delicacy and friendliness: leaving, they presented the family with several items, including a samovar. There is also such a modern eyewitness account of the arrival of the Cossacks: “They, together with their families, settled - quite decently - in the houses of peasants. The long convoy of wagons was reminiscent of the [American] pioneers. With them they dragged carts and animals - cows, horses. When they entered the houses, not without fear, they asked if there were any partisans... The partisans, of course, preferred to be in the forest”12. And don Graziano, a week later, the tone of the narration changes somewhat: “The Cossacks came as masters. We do not know their language, and their character does not set us up for communication. We have to come to terms with the fact that we can no longer move freely. The partisans went to the mountains, but, taken by surprise, they did not have good bivouacs there. Winter is at the gates, and so much is unclear. The idol of resistance has faded, and everyone is busy only to adapt to the new strict masters.<…> The aliens are very religious, and our [with Don Giuseppe] vestments inspire respect and honor in them. They greet us courteously and are ready to listen to our questions.” The peasant mind of the priest - he is a native of this region - leads him to develop relations with the occupiers. He tries to find among them the most communicative and who speak at least some foreign languages ​​- mostly German phrases and words that the Cossacks mastered, moving from Russia through Central Europe to Italy. The main interlocutor becomes for him a certain middle-aged Cossack, who told about himself that in the past he worked as a mining engineer. However, the delicate balance was periodically disturbed by various incidents: “The Russians went up to Kyaichis in search of hay for their horses. Came from Tolmezzo. Local residents, having decided to discourage them, began to beat the bells with hammers. The Russians, fearing a partisan trap, hastily fled towards Intissance. Around 10 am. Rushing on horse-drawn carts, they scream terribly. Some kind of cart on the Kyaichis-Intissance road lies overturned. Kyaichis is very pleased with the success achieved. But it didn't last long. The Cossacks, who hastily arrived from Tolmezzo to Verzenis, announce a punitive campaign against the partisans the next day, on the 25th. In fact, early in the morning a formidable detachment of mounted Russians, armed to the teeth and angry, went up to Kyaichis and, having surrounded the village, gathered all the men, old and young, into the house of Alessandrina Vidussoni - for the sake of a vendetta. They searched all the houses. There is total fear in the village, no one can enter or leave. Men are waiting for death. In total, 80 people were driven into one room, without water and food. Cossacks cannot be persuaded: Kyaichis must pay in full for everyone. Even the priest's acquaintance, a former "mining engineer", periodically puts on a strictness and demands "paper" from his yesterday's interlocutor, which he, like others, calls in German: "papir". The Cossacks sent by the Wehrmacht to Italy were aware that this was a “temporary” homeland, and the Bolshevik system, which caused so many troubles to the Cossacks in Russia and spread its influence to Europe, remained an obstacle to returning to their true homeland. The main enemy in Carnia for the Cossacks was the partisan movement, which, of course, could not withstand a numerically superior and well-armed enemy. The Garibaldian partisans who went to the mountains, with a pro-communist ideology, committed individual acts of sabotage and constantly fired at the Cossacks (we emphasize that the partisans set themselves the goal of clearing their native land of uninvited newcomers). The name of the partisan brigade in Friuli - “Stalin”, commanded by junior lieutenant Daniil Avdeev, who escaped from captivity and died in battle with the Germans (November 14, 1944), gave a special ideological urgency to the conflict. Although the Stalin Brigade did not operate in Karnia itself, communist partisans were often called "Stalinists" in those parts. Prior to the arrival of the Cossacks, the priest Graziano Boria ideologically supported the Resistance and helped the partisans, and his colleague from Friuli, the priest don Aldo Moretti, even personally participated in the creation of the Ozoppo partisan brigade. As a rule, there were serious disagreements between the partisans of the demo-catholic wing and the partisans-communists (especially closer to the Slovenian lands, in the region of Trieste, where ethnic conflicts arose between Italians and Slovenes, mainly of the Tito orientation), but in Carnia they managed to create a united front against the German Nazis, Italian fascists, and from the autumn of 1944 - against the Cossacks. Don Graziano's connections with the partisans later aroused serious suspicions among the Cossack leadership. “They are waiting for me in Tolmezzo. I go down alone and find there, as an interpreter, a Russian boy who once faithfully helped the “Stalinists” partisans. I'm being interrogated in the presence of a boy. I was often seen in the Villa di Verzenis, also in the company of partisans. The boy does not give me away and transfers everything in my favor without compromising. I was asked about the partisan detachments, their number, location. They were especially interested in Leonardo Stefani, his activities and his assistance to the “Stalinists”. I escaped miraculously: five majors shook hands with me, and the boy smiled. Taking this opportunity, I ask them for a pass, "papyr", for all the villages of Vertsenys. They promised to give it the next day, November 1, in Kyaichis. He left the trouble, which could be the last in life, with a great sigh of relief. I thanked the Lord, and also, with a smile, the boy, in whose hands my life was then. The joint life goes on and even seems to be getting back to normal, as far as possible under such circumstances. Gradual convergence of two different worlds the Christian cult contributes – Orthodox priests, “priests” arrived with the Cossack camp, to whom the padre provides all possible assistance in organizing services. One of the "priests" in the diary is given special attention, through communication with him - a rare opportunity! – Don Graziano (he sometimes writes about himself in the third person) tries to find out more about Orthodoxy: 260 M. Talalay “Tall, with a tousled beard, long hair, sometimes dresses like a soldier, sometimes in a black faded robe to the heels, on his chest , on a cord or chain - a wooden cross, measuring 5 by 7 cm. Polite, speaks only Russian. Was seven years in the Siberian camps, then fled and joined the displaced Caucasians. We understand each other by signs and illustrated doctrine. Behaves courteously and supplely. He asks me for the church in Kyaulis for his services. I ask permission from the archbishop and receive it on the following conditions: 1) to take away the holy gifts from the church; 2) remove the holy stone14 from the altar on which the ceremony will take place; 3) not participate in their services without special permission. It seems to me important to meet them halfway and win their favor. You can't complain about their behavior in church. Their ceremonies are unusually long with wonderful choral singing. Many candles are consumed and kept lit. Don Graziano was at one mass that lasted three hours. The Italians can't stand it! The vestments are of an ancient oriental type. Red wine is used for Holy Mass. Bread - round shape with an extruded cross. About the doctrine, I could understand that the main differences are in the Pope and the Filioque. However, regarding the last dogmatic truth, even the priests themselves could not say something intelligible. They study for ten years in a regular school, then the bishop chooses them and ordains them - without knowing any language other than Russian. They serve, remaining to live in families. Marry if they can - work. Some donations from believers.” Experiencing an understandable “professional” interest, the Italian priest describes in detail the church rites and holidays that he was forced to witness: Christmas and Easter, carols and fasting, breaking the fast and funerals. His colleagues on the altar twice went together on a difficult journey - to the town of Gemona for the sake of the wine they needed for their worship - white for Don Graziano and red for the “priest”. At the same time, the inevitable tensions continued. The Cossacks, although they received a ration from the Wehrmacht, demanded that the local population "strengthen" it, and for their horses - hay (this is probably the often heard word Don Graziano cites in Russian, however, distortedly: "sima"). Of particular interest are the pages of the diary assigned to Krasnov, who arrived in Vercenyis on February 12, 1945. Why exactly here? The priest himself explains it this way: 13 Illustrated Catechism. 14 Stone tile with relics, similar to an Orthodox antimension board. Italian testimonies about the Cossack camp 261 Camels, a strange form of dress, incomprehensible language ... No wonder the Italians called the Cossacks "Mongols" Source: Private collection 262 M. Talalay sent. Source: Private collection Italian testimonies about the Cossack camp 263 "<Краснов>I chose Verzenis, as it seems more reliable and far from bombing. Jemona, where he had stayed two days earlier, did not give such reliability. We are afraid that now the order will be stricter for us, but at the same time we hope that the Cossacks will become more disciplined. We hope! The appearance in the region of an authoritative head of the Cossacks (a visible dual power was established in Stan, since his ataman Domanov also remained at his post) provided an opportunity for Don Graziano to once again raise his voice against the insults and oppressions perpetrated by the Cossacks. After asking for an audience, he prepares a special memo. “After clarifications at the reception, I was accepted. A Russian translator, who knows Italian perfectly, helps. The conversation first revolves around the environment in which we all live, then I make an effort and take out a memo. He accepts it very kindly, promises to translate it into Russian and call on the Cossacks to greater discipline. Krasnov is a tall, broad-shouldered man, his head slightly to one side. Gives the impression of kindness and dignity at the same time. Gray as a harrier, clean-shaven, he keeps a watch on a chain in his waistcoat pocket, as our fathers did. After this first visit to Krasnov, we somewhat perked up. But in reality, he could do almost nothing to rein in his young subordinates. Although when the Cossacks found out about my meeting with General Krasnov, they began to show me more respect. The priest met with Krasnov twice. The second - and last time - on the eve of Catholic Easter, on Saturday, March 31, 1945, “Krasnov received me again. They talked about democracy, about the conversion of Russia according to the revelations at Fatima (May 13-October 13, 1917)15, about the poverty in which we all live, about the increased cases of theft by Russians. I suggested that he contact [deputy] Gortani16, but he did not want to. 15 In 1917, in the Portuguese town of Fatima, according to the story of Lucia, the only one of them who survived to adulthood, the Virgin Mary repeatedly appeared to three shepherds in the Portuguese town of Fatima; During one of these events, Lucia heard a prediction about the conversion of Russia (to Catholicism), and at that moment the girl decided that it was about some woman with that name. 16 Michele Gortani later headed the National Liberation Committee (CNL) in Carnia, a cell of the all-Italian anti-fascist structure that led the country 264 M. Talalay wanted to hear. FROM great respect spoke of Pius XII17. The Parisian cardinal awarded him a gold medal for the book "Hatred"18. Declares that Stalin will be condemned as a traitor to the Russian people, but is afraid that this is still very far away. I give a memo printed on a typewriter. She tells me again that she will be transferred. He admits that the Cossacks are evil, but evil not by nature, but because of their wandering life, which they have been leading for more than twenty years of dispersion. During the conversation, I was hospitably offered tea. I dared to ask for some sugar to take with me - for my mother. They give me a quarter of a kilo, with apologies that they cannot give more. Krasnov's wife herself looks after the table, a little woman of 80 years old, with absolutely gray hair, courteous and noble, with a sweet smile. Knows some Italian words, speaks French. The visit ends with mutual good wishes and Easter greetings.<…>I didn't see him again. If he had stayed with us, I could have saved him." The last sentence was obviously added later. Don Graziano created a diary in the following way: at first he kept brief daily notes, on the basis of which he then wrote extended texts. Apparently, on the eve of the flight of the Cossacks from Italy, full of premonition of a tragic end, the padre tried to organize their negotiations with the partisans for the sake of a truce and the surrender of weapons. This was prevented by the following circumstances: 1) the leaders of the Cossacks considered it below their dignity to enter into negotiations with the "bandit" detachments; 2) the Italian partisans mostly adhered to a pro-communist orientation, which was perceived extremely hostilely by the Cossacks; 3) the leadership of the Cossacks, primarily Krasnov, believed in the nobility of the British, who were on the side of the "white" Cossacks during the Civil War. Last days are presented in the diary as follows: “The [Cossack] Colonel “Barbon” wants to see me. I take it at noon. The colonel is armed with a gun. He asks me about the movement after the fall of the Mussolini regime and the expulsion of the Germans. This committee also suggested that the Cossacks work out the terms of surrender, but they refused to negotiate, preferring to withdraw to the British zone. 17 Pope Pius XII (1876-1958) was known for his anti-communist and pro-German beliefs, as well as his admirer of the Fatima Promises. 18 Roman P.N. Krasnova, published in Paris in 1930. 19 Lidia Fedorovna Krasnova, nee. Grüneisen (1870–1949); died near Munich, in the American zone of occupation. Italian testimonies about the Cossack camp 265 partisans, their numbers, about a turquoise car that passed three days ago. I answer with an exaggeration in order to convince him of the need to lay down his arms and desert. I assure you that negotiations for surrender have begun and that nothing will happen to them if they surrender peacefully. He listens attentively, but is not at all convinced of surrender. In parting, he gives me his hand, I answer with a blessing gesture. The conversation went on for half an hour.<…>Around 17.30 we go closer to see the care. We meet "Barbon", who coldly greets us. We wish good luck to everyone passing by. And the pop is gone. His sister is sitting on the cart, he is standing next to him. We warmly say goodbye to him, but he is silent. We are glad that it is raining, which means there will be no bombing. The column is moving, and these unfortunates have gone to meet their death! Don Giuseppe and I exchange disturbing thoughts. If they had listened to us, almost everyone would have saved their lives. On the evening of May 2, only 20 Russians remained in Kyaichis, all of them are theater actors and musicians, they were gathered by an Albanian who knows Italian. She asks us whether to stay or not. We answer that it is better to stay - under our responsibility. Later, we defended these poor Russians from the Garibaldian partisans who decided to take possession of their chests. They also defended them in writing against the British. They were collected first in Treviso, then in Rome. They ended up in Brazil: they often wrote thanks for the good they had done. The final pages of the diary describe the exodus of the Cossacks from Italy and their subsequent extradition in Lienz. The priest retells these events from other people's lips, and therefore they are overgrown with legendary details: “More than 50 thousand Cossacks from Carnia had to leave for Austria, where they hoped to find respite and protection. They were pursued by partisans who had left their burrows and were wandering around, as if they were liberators, in search of easy military adventures, who wanted to kill, take revenge, and plunder. Fearing the British or American victors, whom they did not know, fearing revenge from the civilian population, the Cossacks wanted to quickly find themselves in the Val de Gail, beyond the Passo Monte Croce. The long-awaited moment of liberation for the partisans and the population has come. Some commanders committed suicide, many tore off their insignia to avoid retaliation. The Cossacks, who arrived from Trieste, where they distinguished themselves by cruelty and the ability to fight back, covered the retreat. More than 70,000 Russians nevertheless left for the Val de Gail, carrying weapons with them until the last moment, without surrendering them to either the partisans or the Austrians. There, as we learned from the survivors, the whole sea of ​​people - men, women, old people, children, with their carts, horses, belongings, were bombarded by Americans and machine-gunned by partisans who had taken refuge in the mountains. Many died.<…> How many Russians who fell into the hands of the Stalinist army were executed or thrown into the waters of the Danube20!” . The war period of the priest's diary ends with an entry dated May 6, 1945: “May 6, in the afternoon, the British appeared on high-speed tanks. They marched on Tolmezzo, where allies from Amaro, Villasantina, Verzenis flocked. On May 8, the last Russians left in Kyachis set off. In Tolmezzo they were gathered by the allies and sent to Udine-Treviso. If everyone had listened to our advice, including the general, they could have been saved! Because everyone, except for the most brutal elements, had nothing to fear! However, military events ended the life of the poor on the very threshold of their salvation. The diary of Don Graziano Boria remains an unsurpassed Italian source, to which is added a literature of various kinds that grows every year. The first serious studies in Italy, dedicated to the stay of the Cossack camp, began to appear a few years after the end of the war. The earliest publications covered events from the point of view of members of the Resistance. These include Antonio Toppan's Facts and Crimes of the German Occupation in Carnia (Fatti e misfatti dell'occupazione tedesca in Carnia, 1948), then Pietro Menis' Tempo di cosac - chi, 1949), as well as an extensive journal article by Antonio Faleschini (Faleschini) "Cossack invasion in Friuli" (Invasione cosacca in Friuli // Sot la nape, maggio-giugno 1951, pp. 1-40). In 1957, Pierre-Arrigo Carnier turned to the history of the Cossacks and published a book, in a journalistic vein, “Eighteen thousand Cossacks in Carnia” (Diciottomila cosacchi in Carnia). In various interviews, Carnier reported on the possible reason for his research passion - the blessing of Krasnov himself, who saw an 8-year-old handsome Italian boy and stroked his head. Leaving aside the legends, it should be admitted that the author was seriously carried away by 20 That's right: Drava. Italian testimonies about the Cossack camp 267 topic, carefully reconstructed the events and offered his own interpretation, rehabilitating the Cossacks. After numerous publications in periodicals, primarily in the newspaper L'Arena di Verona, which published about twenty of his articles, where Carnier cited new evidence and argued with his opponents, he published in 1965 a solid work "The Cossack Army in Italy" ( L'armata cosacca in Italia)21 and then in 1982 , – Lo sterminio mancato (“Failed Extermination”). Carnier's book "The Cossack Army in Italy" is still the richest source of information about the Cossack camp in Italy. Less known, but also well documented (and, in our opinion, more balanced) is Marina Di Ronco's study "The Cossack-Caucasian Occupation of Carnia and Upper Friuli" (L'occupazione cosacco-caucasica della Carnia e dell "Alto Friuli), which first appeared in form thesis and then, in 1988, as a monograph. This is a scrupulous reconstruction of events, without the lyrical and emotional digressions inherent in Carnière's text. Marina Di Ronco continued her search further, focusing on identifying the iconography of the Cossack camp, which she presented at a number of conferences, but largely left unpublished. Along with these two major works in Italy in the 1960s-1980s, a whole series of memoirs of partisans, direct participants in the battles with the Cossacks and Caucasians, appeared, representing them in a negative way. Among them - the following memoirs: Francesco Vuga (Vuga) "The Free Zone of Carnia and the Cossack Occupation" (La zona libera di Carnia e l'occupazione cosacca, 1966); Natalino Candotti and Gianino Angeli (Carnia libera, 1971); Chino Bokazzi (Missione Col di Luna, 1977); Giuliano De Crignis Villa Santino Invilino. Memories of the year of the war "(Villa Santina-Invillino. Memorie di un anno di guerra, 1987). In our article, we leave aside the history of the Caucasians, who, along with other eastern legionnaires, were mistakenly called “Mongols” or “Russian Mongols” by the Italians. They also participated in anti-partisan actions and cleansing operations in northern Italy. 21 In 1993, the Venetian publishing house Mursia published a second, revised edition of this book. 268 M. Talalay It was at the hands of the "Russian Mongols" that Fedor Poletaev, Hero of Soviet Union , which Italian veteran eyewitnesses wrote about immediately after the war, but which Soviet historiography was silent about22. In addition, several publications were organized by the Friulan Institute for the History of the Liberation Movement (Istituto Friulano per la Storia del Movimento di Liberazione), since it was the Friuli region that became the scene of the Cossack epic. The Institute was "partisan" in nature, and its meticulously documented texts were interpreted accordingly. Among them is the article by Enzo Colotti (Colotti) and Gialiano Fogar (Fogar) "Chronicles of Carnia under Nazi occupation" (Cronache della Carnia sotto l'occupazione nazista // Il movemento di liberazione in Italia, Aprile-giugno 1968, p. 60 –102); the books of Silvia Bon Gherardi and Adriana Petronio, La resistenza nel Friuli e nella Venezia Giulia (1979); Nicoletta Paterno (Paternò) “People from the Fort and the Cossacks” (La gente del forte e i cosacchi, 1994); P. Stefanuti “Novocherkassk and environs. Cossack occupation of Valle del Lago” (Novocerkassk e dintorni. L’occupazione cosacca della Valle del Lago, 1995). Close to the genre of historical essays is the work of the Russian emigrant prof. Alexander Ivanov (Ivanov), who collected in the 1980s. on the instructions of the University of Uda, information about the Cossacks and then published the book “Lost Cossacks: From Friuli to the USSR” (Сosacchi perduti: Dal Friuli all’URSS)23. Professor Ivanov, no doubt, was driven by sympathy for his compatriots who ended up on Italian soil under sad circumstances. He was the first of the local authors who was able to fully show the historical context in the USSR (Cossackization, etc.), which largely clarified the reasons for the collaboration of the Cossacks in 1941–1942. Research sometimes (but rarely) went beyond the territorial boundaries of the Friuli region: the already mentioned Enzo Colotti, who previously wrote only about Carnia, expanded the geography in the book “Adriatic 22 Lazagna (Carlo) G. Ponte rotta. Genova, 1946. P. 195. For more details about the “Mongols”, see our book “Russian Participants in the Italian War of 1943–1945...”. pp. 175–194. 23 The year of publication is not indicated in the imprint, but A. Ivanov's book was published, possibly in 1989, by the Aviani publishing house. Italian testimonies about the Cossack camp 269 rezhier24 and the New European order "(Il Litorale Adriatico nel Nuovo Ordine Europeo, 1974)". In the mid 1990s. An important attempt was made to synthesize various - most often diametrically opposed - points of view: the young historian Gregorio Venir (Venir) defended a diploma on the Cossack camp at the University of Bologna, and then published it in the form of a monograph: “Cossacks in Carnia (I cosacchi in Carnia, 1995). Ten years later, in 2004, Antonio Dessy, a graduate of the University of Padua, chose a similar topic for his thesis – not yet published – “Krasnov’s Cossacks in Carnia, August 1944 – May 1945, and their forced extradition Soviet side" (I cosacchi di Krasnov in Carnia, agosto 1944 - maggio 1945 e la loro forzata consegna ai Sovietici). Venir, making extensive use of Carnier's facts, tried to remove his politicized assessment of the Resistance, where the partisan movement was attributed mainly to a revolutionary, Marxist-Stalinist spirit, and the main goal was a social revolution in Italy. Dessi's approach is interesting because, in fact, he was the first to inscribe the Cossack camp in the socio-economic, agricultural context of the region. At the beginning of the XXI century. a new series of publications is associated with the name of the Milanese Russianist Patricia Deotto (Deotto), originally from Friuli. Her monograph Stanitsa Terskaya (Stanitsa Terskaja) was published in 2005 with the subtitle The Cossack Illusion of One Region. Deotto, known as a connoisseur of Russian literature and the author of many articles about her favorite character, art critic Pavel Muratov, did not accidentally turn to the Cossack theme: her grandfather, an expert foreign languages, like Patricia herself, - originally from Verzenis and in the era of Krasnov served as an interpreter for the city authorities, talking with the Cossacks (Patricia's father went into the partisans). Patricia collected family traditions, adding to them the oral stories of local residents and a serious study of literature - books and periodicals. After publishing her own book, she then participated in a series of conferences held in Vercenyis25. 24 This refers to the new administrative-territorial region of the Third Reich - Adriatisches Küstenland. 25 See the collection of materials from these conferences: I cosacchi in Italia [Cossacks in Italy]… // Decree. op. R. 71–82. 270 M. Talalay Along with her in last years a lot was published by Fabio Verardo (Verardo), who was carried away by the Cossack theme, primarily by the bright figure of Peter Krasnov. In 2010, he published the book “Krasnov’s Cossacks in Carnia” (I cosacchi di Krasnov in Carnia), and in 2012 Italian literature waited for a separate monograph about the ataman – “Ataman Krasnov: The history of the Cossack from the Don to Friuli” (Krasnov l'atamano. Storia di un cosacco dal Don al Friuli)26. The reflection of the Cossack theme in Italian fiction is especially interesting. The very first artistic description of the Cossack epic in Friuli was written by the writer Bruna Sibille Sizia. Her story “Inaccessible Land: The History of the Cossack Army in Friuli” (La terra impossibile. Storia dell’armata cosacca in Friuli) was published in Udine in 1956: in it, all the author’s sympathies are on the side of the local population and partisans (however, the writer also recognizes the tragic fate of the Cossacks). The book became a bestseller in Friuli and was reprinted four times - in 1956, 1958, 1991 and 1992.27 Its undoubted merit is the memory of the author, a native of the Friulan village of Tarcento, who herself saw the bloody events she described: the departure of local residents to the partisans, raids and executions. The diary she kept in 1943-1945 became a fundamental help. Leonard Zanier's story "Carnia, Kozakenland, Kazackaja zemlja", written in the Friulan dialect (published in Udine in 1994-1995 by Mittelcultrura), is unique. Its author was 9 years old when he saw the Cossacks and Caucasians in his native land: fear of aliens mixed with childish delight in front of an exotic view and bravado of horsemen. Finely written short story by Claudio Calandra (Сalandra) “Goodbye. Sunflowers of Boria (Do svidania. I girasoli di Boria, 1994). Its heroes are two boys, the Italian Claudio (the author himself) and the Cossack girl Borya, who became friends against the dramatic backdrop of the Cossack occupation. Kaza-26 The result, however, turned out to be unsatisfactory: in the book, which has more than 650 pages, only about fifty are devoted to the Italian period of the ataman's biography, not without inaccuracies. The main merit of the author is the first presentation in Italy of the military, during the First World War and the Civil War, and the emigrant periods of Krasnov's life. 27 The author subsequently returned to the Cossack theme; see: Sibille-Sizia B. Un pugno di vento [A handful of wind]. Udine, 1992. Italian testimonies about the Cossack camp 271 at the end of the story, the chonk dies, and a sunflower grows on his grave - according to the Cossack legend, as the writer reports, sunflowers grow on the graves of the righteous. In the mid 1980s. A sad episode during the Second World War unexpectedly attracted the attention of two major masters of Italian culture. In 1984, the Rivista Milanese di Economia magazine provided its pages to the eminent Germanist from Trieste, Professor Claudio Magris, and his story “Reflections on a Checker” (Illazioni su una sciabola). Subsequently, the story was published (and repeatedly) as a separate book and translated into dozens of languages. A little later, namely at the beginning of 1985, the Milanese publishing house Mondadori released Carlo Sgorlona's novel The Army of Lost Rivers (L'armata dei fiumi perduti) to the Italian book market, which won the prestigious Strega Literary Prize in the same year. Both of these publications are high examples of Italian literature, having a completely different, humanistic, vision of the tragedy of the Cossacks - in contrast to most of the works mentioned above, which are not distinguished by high artistry and with a tendentious, “engaged” approach. A small story or, more precisely, a long story of Magris takes the form of a monologue. The hero-narrator, the elderly priest Don Guido, who lives in a nursing home for clerics in Trieste, writes his memoirs about the stay of the Cossacks in Carnia at the request of the bishop, who is compiling the diocesan archive, and shares his thoughts with his friend, the priest Don Mario. The text is organized as a large message, opening with the words "Dearest Don Mario". According to the author, Don Guido in the autumn of 1944 carried out a delicate assignment from his hierarchs, going to the village of the Cossacks to convince them to be merciful towards the unfortunate civilian population, and now he recalled the old days .... Most likely, the writer Magris had access to the diary Don Graziano Boria, widely cited above, since many of the details are exactly the same. In the town of Villa di Verzenis, Don Guido meets with Ataman Krasnov (let us recall that the only local priest who met with Krasnov was Don Graziano). The priest recalls the circumstances of the “tragic and grotesque occupation of Carnia by the Cossacks, the allies of the Germans, whom these Germans forced to do worthless deeds, seducing them with impossible promises and making them their accomplices and victims, persecutors of other victims.” The hero of the book is trying to unravel the mystery of Krasnov's death, because the parabola of the ataman's life "could decipher - from the opposite - the parabola of life" of Don Guido himself. He was especially interested in the legend that arose in Friuli that the famous chieftain fell victim to a partisan attack on May 2, 1945. , which could not have taken place: on May 27, 1945, Krasnov handed over his saber to British officers, and on January 17, 1947, he was executed in Russia. In fact, the deceased was Major General Fyodor Dyakonov, later reburied at the German military cemetery in Kostermano. Don Guido describes the last months of Krasnov's stay in Italy (at the same time, the author shows knowledge of the books written by Krasnov in Paris in the 1920s–1930s). The old chieftain in the book of Magris almost acquires the features of the hero of an ancient Greek tragedy: a man of high culture and honor, he is aware of his fate, but does not try to evade it and fearlessly goes towards death. The story of Magris, warmly received by both the public and critics, was staged on the stage of the Friulian town of Cividale during the Mittelfest festival; More than once there were projects to film it, but so far nothing has come to an end. In a strange way, with a number of books translated into Russian by Magris, this “Russian” story of his has not yet found its translator. The Cossack “odyssey” acquired a real epic scope from the novelist Carlo Sgorlon. His “army of lost rivers” is the army of the distant Don, Kuban, Terek, comparable to “a herd that has lost its pastures, its rivers and has gone after the mirage of other pastures, other rivers.” The writer presents the Cossacks through the eyes of the Friulan peasants, who saw from their windows “the latest novelty of the war, the strangest of all before.” According to Sgorlon, the Cossacks, seized with melancholy and nostalgia, “felt abandoned, alone in a foreign country - just like the Alpine riflemen in Russia - among the population that hated them. At the same time, after long wanderings around Russia and Europe, they tried to convince themselves that they had finally arrived at a place where they could settle down for a longer period. The action of the novel develops around Martha, a servant of a wealthy Jewish lady sent to a concentration camp. Marta is left alone in a large villa, where a group of Cossacks moves in: the elderly White Guard general Gavrila, the Cossack Urvan and the old Cossack woman Dunayka with her son Girey and grandson Luka. Giray is seized by an unrequited passion for the peasant girl Alda, who then dies at his hands. From that moment on, the peasants see only hated invaders in the Cossacks. ends sadly and love story between Urvan and main character: the Cossack leaves for Austria, and the partisans shave Marte's head for "collaborationism". The novel is built on the conflict between the images of the "Promised Land" and the "Land of the Lost". Karnia, the ephemeral Kozakenland, Cossack land, is just a short step on the way to an unknown goal. The Cossacks, who have lost their own roots, express their warlike and unbridled temper during skirmishes with partisans. Ataman Krasnov, who arranged housing in the "village" in the traditional Cossack style, is also looking for and does not find his homeland. As a result, the Cossacks die - but, according to Sgorlon, not because they betrayed the Russian (Soviet) state, but because they betrayed their native villages, leaving for a foreign land. In general, in Italy, both historical literature and fiction reflected an ambivalent attitude towards the invasion of the Cossacks: yes, they came to the Apennines along with the aggressor and contributed to it, but they themselves were victims political repression at home and false promises from the new German masters. The compassionate Italians could not help but be touched by the fact that a whole people (albeit armed) moved here - with children and the elderly, peasant belongings, livestock, with rich religious, military, musical and other traditions. Only this can explain the appearance of a memorial plaque on the house in Vercenis, where General Krasnov lived. There are no other similar plaques in Italy and cannot be.

Mikhail Grigorievich Talalay(b. October 30, 1956, Leningrad) - historian, writer, researcher of Russian abroad. Research interests: St. Petersburg studies, Italian studies, Russian diaspora, orthodoxy.

Biography

Born in 1956 in Leningrad, in 1973 he graduated from school No. 248 with a gold medal. in-depth study of English language.

In 1979 he graduated from the Technological Institute. Leningrad City Council, worked as an engineer in the field of water treatment of boiler houses, the author of a number of inventions (Award badge "Inventor of the USSR"), participant of VDNKh ( gold medal"For success in national economy USSR"). In 1981-1987, having completed the courses of guide-interpreters, he worked in the foreign department of the Leningrad Academy of Sciences of the USSR and in the Sputnik Bureau of International Tourism. Since 1985, he collaborated in Samizdat, since 1986 he has been a member of the public ecological and cultural movement for the salvation of monuments, in 1987 he was the organizer of protest rallies against the demolition of urban historical buildings.

In 1988-91 he worked in the Leningrad branch of the Soviet Cultural Fund (department for the protection of monuments).

Since 1992/93 lives in Italy, in Florence, Milan and Naples.

In 1994-2000 permanent correspondent of the weekly "Russian Thought", in 2000-2010. permanent correspondent for Radio Liberty.

In 1996-2001 he studied at the correspondence postgraduate course of the Institute of World History Russian Academy Sciences.

In May 2002 he defended his Ph.D. thesis “The Russian Orthodox Church in Italy with early XIX century until 1917"

Scientific career

Candidate of Historical Sciences;

Senior researcher and representative in Italy of the Institute of General History of the Russian Academy of Sciences;

In 2012, a fellow of the Hermitage-Italy Foundation;

Laureate of the Makariev Prize in 2013;

2013-2014 Associate Professor of Russian at the University of Insubria, Como

In 1994-2000 secretary of the parish council of the Russian Church of the Nativity of Christ and St. Nicholas the Wonderworker in Florence;

From 2002 to the present, the secretary of the community - the parish council of the Russian Church of St. app. Andrew the First-Called (Moscow Patriarchate) in Naples;

Head of cultural initiatives of the Patriarchal Metochion in Bari.

Member of the Scientific Committee of the Centro di Cultura e Storia Amalfitanan (Center for Amalfi History and Culture)

Member of the Scientific Committee of the Association Insieme per l "Athos ("Together for Athos")

Vice President of the Association "Russian Puglia - Puglia dei Russi"

Scientific interests

The history of the Russian Church abroad, the history of Russian emigration, the history of St. Petersburg. By order of four large, specialized Italian publishing houses, dozens of guidebooks on tourist cities in Italy and Europe were translated into Russian by his works.

He focused his research efforts on the topic "Russian Presence in Italy".

Engaged in research on Russian emigration in Italy, history Orthodox Church in Italy, the Russian necropolis in this country, etc.

Author of numerous articles in Russian and Italian periodicals. He traveled a lot, the impressions from the trips became the material for his journalistic work - in Russian newspapers, on Radio Liberty, on websites. Published several books.

Awards

Diploma of the House of Russian Diaspora A. Solzhenitsyn "For the preservation of Russian culture in Italy" (2013)

Jubilee medal of the Russian Orthodox Church "In memory of the 1000th anniversary of the repose of Equal-to-the-Apostles Grand Duke Vladimir" (2015)

Research work. Books and brochures

Scientific and popular science publications. Books, brochures, collective monographs

This section contains publications of a monographic nature, works created in co-authorship, as well as works published as part of collective monographs.

  1. City names today and yesterday. Leningrad toponymy / S. V. Alekseeva, A. G. Vladimirovich, A. D. Erofeev, M. G. Talalay. - L.: LIK, 1990. - 160 p.
  2. Temples of St. Petersburg. Reference book / A. V. Bertash, E. I. Zherikhina, M. G. Talalay. - St. Petersburg: LIK, 1992. - 240 p. - ISBN 5-86038-002-X
  3. Day Angel. reference book by name and name. - St. Petersburg: "TRIAL", 1992. - 256 p. - ISBN 5-7601-0001-7
  4. Pilgrimage to the North. Russian saints and ascetics.
    1. Chapter I: To the White Lake // Twilight, No. 11, 1992
    2. Chapter II: Apostle of the Far North (St. Tryphon of Pechenga) // Youth, No. 9, 1992. - ISSN 0132-2036
  5. City names today and yesterday. Petersburg toponymy (jointly with S. V. Alekseeva, A. G. Vladimirovich, A. D. Erofeev). - St. Petersburg: LIK, 1997. - 288 p. - ISBN 5-86038-023-2
  6. Russian colony in Merano: To the 100th anniversary of the Russian House. Borodina = Die Russische Kolonie in Meran. Hundert Jahre russisches Haus "Borodine" = La colonia russa a Merano. Per i cent'anni della Casa russa "Borodine" / Ed. B. Marabini-Zöggeler, M. G. Talalay. - Bolzano: Raetia, 1997. - 144 p. - ISBN 88-7283-109-1 - Text para. German, Russian ital.
  7. Russian burials at the Zeytinlik military cemetery in Thessaloniki - St. Petersburg: VIRD, 1999. - 16 p. - (Russian necropolis; issue 4) - ISBN 5-89559-035-7
  8. Lyubov Dostoevskaya: St. Petersburg - Bolzano = Ljubov "Dostoevskaja. S. Pietroburgo - Bolzano = Ljubov" Dostoevskaja. St. Petersburg - Bozen / Ed. B. Marabini-Zöggeler, M. G. Talalay. - Florence: Assoc. "Rus", 1999. - 152 p. - Parallel text. German, Russian ital.
  9. Testaccio: Non-Catholic cemetery for foreigners in Rome. Alphabetical list Russian burials. / V. Gasperovich, M. Yu. Katin-Yartsev, M. G. Talalay, A. A. Shumkov. - St. Petersburg: VIRD, 2000. - 160 p. - (Russian necropolis; issue 6) - ISBN 5-89559-032-2
  10. Children of two worlds = Figli di due mondi. Memories of the Russian-Italian family of Tatiana de Bartolomeo / Comp., trans., ed. M. G. Talalaya. - Milan; St. Petersburg: Aton, 2002. - 64 p. - ISBN 5-89077-072-1 - Para. tit. l. ital.
  11. Russian Orthodox Church in Italy from the beginning of the 19th century to 1917. Abstract of the dissertation for the competition degree candidate of historical sciences. / Institute of General History of the Russian Academy of Sciences. - M., 2002. - 14 p. - RSL OD, 61 02-7/710-5
  12. Russian cemetery named after E.K.V. Queen of the Hellenes Olga Konstantinovna in Piraeus (Greece). - St. Petersburg: VIRD, 2002. - 48 p. - (Russian necropolis; issue 12) - ISBN 5-94030-028-6 - Head. region: Russian cemetery in Piraeus.
  13. Music in exile. Natalya Pravosudovich, student of Schoenberg = Musica in esilio. Natalia Pravosudovic, allieva di Schnberg = DieSchnberg-Schlerin Natalia Prawossudowitsch. / B. Marabini-Zöggeler, M. G. Talalay. - Bolzano: Vienna: Folio Verlag, 2003. - 128 pp. - ISBN 978-3-85256-255-1, 978-8886857437 - Text para. Russian, Italian, German
  14. Demidovs, princes of San Donato. Foreign bibliography / N. G. Pavlovsky, M. G. Talalay. - Ekaterinburg: Demidov Institute, 2005. - 128 p. - ISBN 5-87858-009-8
  15. Biblical scenes in stone and bronze. Petersburg city decoration. Reference guide / O. Alexander Bertash, M. G. Talalay. - St. Petersburg: LIK, 2005. - 188 p. - ISBN 5-86038-129-8
  16. Antique and Biblical Scenes in Stone and Bronze: St. Petersburg Urban Decoration - ext. reprint / S. O. Androsov, O. Alexander Bertash, M. G. Talalay. - St. Petersburg: LIK, 2006. - 348, p. : ill. - (Three centuries of Northern Palmyra) - ISBN 5-86038-130-1
  17. In fuga dalla story. Esuli dai totalitarismi del Novecento sulla Costa d'Amalfi [Escape from history. Exiles of the totalitarian systems of the twentieth century. on the Amalfi Coast] / D. Richter, M. Romito, M. G. Talalay. - Amalfi: Centro di Cultura e Storia Amalfiana, 2005. - 164 p. - ISBN 978-8888283340
  18. Saint Peacock the Merciful and the first Christian bells / I. V. Romanova, M. G. Talalay. - M.: Bell Center, 2006. - 48 p.
  19. Necropolis of St. Andrew's Skete on Mount Athos. - St. Petersburg: VIRD, 2007. - 104 p. - (Russian necropolis; issue 15) - ISBN 5-94030-071-5
  20. Under an alien firmament / E. Bordato, M. G. Talalay. - St. Petersburg: Aleteyya, 2009. - 147 p. - ISBN 978-5-91419-160-0
  21. The last one from San Donato. Princess [Maria Pavlovna] Abamelek-Lazareva, née Demidova / Intern. Demid. Fund; Comp., publ., comm. M. G. Talalaya. - M.: Concept-Media, 2010. - 192 p., illustration.
  22. Amalfi. Faith, history and art. (translation, addition) - Amalfi: [Archdiocese of Amalfi - Cava dei Tirreni], - 8 pp.
  23. Ilyinsky Skete on Athos / M. G. Talalay, P. Troitsky, N. Fennell. - Comp., scientific. ed. M. G. Talalaya. Photos: A. Kitaev, M. Talalay. - M.: Indrik, 2011. - 400 p. - (Russian Athos; issue 8) - ISBN 978-5-91674-138-4
  24. Russian church life and church building in Italy. - St. Petersburg: Kolo. 2011. - 400 p. - ISBN 978-5-901841-64-8 - [Makariev Prize '2013].
  25. Michael Semnov. Un pescatore russo a Positano (a cura di Vladimir Keidan; introduzione e redazione Michail Talalay). - Amalfi: Centro di Cultura Amalfitana, 2011. - 423 p. - ISBN 978-88-88283-21-0
  26. Count Bobrinskoy: a long journey from the Pamirs to Dolomites = Il conte Bobrinskoj: Il lungo cammino da Pamir alle Dolomiti = Graf Bobrinskoj: Der lange Weg vom Pamir in die Dolomiten / B. Marabini Zöggeler, M. G. Talalay, D. Khudonazarov. - Bolzano: Raetia, 2012. - 144 p. - ISBN 978-88-7283-411-4 - Text para. Russian, Italian, German
  27. May the foreign land rest you. Russian necropolis in South Tyrol. - M.: Staraya Basmannaya, 2012. - 144 p., ill. - ISBN 978-5-904043-58-2
  28. Il piccolo ‘Ermitage’ di Vasilij Necitajlov. Tra Amalfi, Positano e Ravello / Mikhail Talalay, Massimo Ricciardi. - Amalfi: CCSA, 2012. - 80 p.
  29. The inspirer of our reassurance. Russian necropolis in Venice. - M.: Staraya Basmannaya, 2013. - 90 p., ill. - ISBN 978-5-904043-5
  30. Dal Caucaso agli Appennini. Gli azerbaigiani nella Resistenza italiana. - Roma: Sandro Teti, 2013. - 120 p. - ISBN 978-88-88249-24-7
  31. The love of relatives is on guard. Russian necropolis in San Remo. - M.: Staraya Basmannaya, 2014. - 144 p. - ISBN 978-5-906470-15-7
  32. Russian Don Basilio = "Don Basilio" Russo: the fate and legacy of V. N. Nechitailov / Yu. N. Nechitailov, M. G. Talalay. - M.: Staraya Basmannaya, 2014. - 196 p. - ISBN 978-5-906470-27-0
  33. Russian necropolis in Italy. / Ed. and with additional A. A. Shumkova. - M.: Staraya Basmannaya, 2014. - 908 p., LXXX p. ill. - (Russian necropolis; issue 21) - ISBN 978-5-906470-18-8
  34. St. Petersburg - Meran: Die Russen kommen = Arrivano i russi = The Russians are coming / B. Marabini Zöggeler, M. Talalay. - Merano: Touriseum - Provincial Museum of Tourism, 2014. - 144 p. - Parallel text. German, Italian, Russian
  35. Saint Egidius, Byzantine in the West. Life and veneration / Ed.-sost. M. G. Talalay. - St. Petersburg: Aleteyya, 2015. - St. Petersburg: Aleteyya, 2015. - 108 p. - ISBN 978-5-906792-09-9
  36. Russian participants in the Italian war of 1943-1945: partisans, Cossacks, legionnaires. - M.: Staraya Basmannaya, 2015. - 408 p. - ISBN 978-5-906470-40-9
  37. I Russi ad Amalfi. Suggestioni mediterranee e storie di vita [Russians in Amalfi. Mediterranean charm and life stories] / A.A. Kara-Murza, M.G. Talalay, O.A. ukova. - Amalfi: Centro di Cultura e Storia Amalfitana, 2015. - 240 pp. - ISBN 978-88-88283-55-5
  38. Russian church project in Tuscany // General Zakrevsky, governor of Moscow and resident of Tuscany [collective monograph] / comp. O. G. Pochekina, M. G. Talalay; scientific ed. M. G. Talalay. - M: Staraya Basmannaya, 2015 - (in press)
  39. The Russian Church and the Holy Mount Athos in the 15th - early 20th centuries // History of the Russian Orthodox Abroad. Volume I. Russian Orthodoxy Abroad from Ancient Times to the Beginning of the 20th Century. Book 1. Russian Orthodox Presence in the Christian East. X - early 20th century Part 2. The history of Russian Athos from ancient times to 1917. Chapter II. - M.: Publishing house of the Moscow Patriarchy of the Russian Orthodox Church, 2015 - ISBN 978-5-88017-???-? - (in press) - S. 227-318.

St. Petersburg: Publishing house "Kolo", 2010. - 400 pp. The book of the historian M. G. Talalay is the result of his fifteen years of work in the archives and libraries of Italy and Russia. It is a unique "encyclopedia" of Russian church life in the Apennines in all its aspects - historical, political, artistic, biographical, everyday. The church presence of Russia is presented from its origins, from the establishment of embassy and mission churches at the end of the 18th century, through the initiatives of the settled representatives of the pre-revolutionary elite, as well as holidaymakers and pilgrims, and to the activities of emigrants, including their latest “wave” at the turn of the 20th-21st century. centuries.
For the first time, a number of archival materials are published in the Appendixes - first of all, the most detailed "Journal" of the builder of the embassy church in Florence, the venerable archpriest Vladimir Levitsky. Modern domestic historical science in the study of actual recent history pays special attention to the study of Russians abroad.
The new book presents a study that significantly expands our knowledge of Russians in Italy in the 18th-20th centuries. Its theme, the history of the Russian ecclesiastical presence in Italy, comes into contact with the diplomatic history of relations between Russia and the Italian states, more precisely, it includes both issues.
In general, we can say that the author solves an important task - to show the role of Russian churches in Italy, created and supported by both the Russian state and private individuals, in an effort to preserve and establish Orthodoxy in a Catholic country; in the care of compatriots, especially emigrants; in the preservation and development of Russian culture in Western Europe.
Foreword
Introduction
The eternal City
At the origins of the Missionary Church in the Papal States.
Embassy church in the capital of the Italian kingdom
Parish of St. Nicholas in the Palazzo Chernysheff
Pilgrimage to Roman shrinesIn the "cradle" of the Renaissance
Mission Church in the Grand Duchy of Tuscany
House "chapels" of Russian aristocrats
Embassy Imperial Church
"The most beautiful temple in the diocese"
“We, who do not have a homeland, have only the church left”
On South
Embassy church in Naples
House church in Palermo
In the north
Embassy and parish churches in the Piedmontese kingdom
Embassy church in the Republic of Venice
In the Tyrolean region
Resorts from the Empire
church life
Years of oblivion
On the Italian Riviera
Church building in Sanremo
Arrival at the "Riviera of Flowers"
Montenegrin memorial
To Nicholas the Wonderworker
Orthodox pilgrimage to Bari
Construction of a hospice
Litigation around the courtyard
Emigrant initiatives
Milan
Genoa
DP camps
Torre Pelic
In modern Italy
Russian Orthodox Church (Moscow Patriarchate)
Stauropegial temples
Rome
Bari
Korsun diocese
Italian deanery of Bologna
Venice
Genoa.
Magliano Alfieri (Province of Cuneo)
Milan
Modena
Naples
Ravenna
Turin
Francavilla Fontana
Archdiocese of Orthodox Russian Churches Western Europe(Patriarchate of Constantinople). Italian deanery
San Remo
Florence
Rome
Brescia
Vigevano (Lombardy)
Busto Arsizio (Lombardy)
Conclusion
Applications:
Archpriest Vladimir Levitsky. Journal of the construction of the Russian Orthodox Church in Lorenzia. 1897-1912
Adrian Kharkevich. Diary of a choir director. 1903-1954
Anna Sukhanina. The construction of the Russian church in San Remo in Italy. 1910-1954
Prince Nikolai Zhevakhov. Letters from Bari. 1920s
Orthodox cemeteries in Italy
List of abbreviations
Chronology
Topography
Notes
name index

My prayerful gratitude to the Athonites who knowingly and unknownly contributed to the appearance of this book - fathers Paul, Maxim, Vitaly, Ephraim, Isidore, Gerasim, Kukta and many others.

There are many mountains in the world called Saints.

However, when the conversation turns to the Holy Mountain, it becomes clear to everyone that it is the one that is meant, hovering over the northern waters of the Aegean Sea. And it doesn't even mean himself. geographical feature with a height of 2033 meters - the people of Athos simply call it a spire - but the whole long and narrow peninsula, as if trying to break away from the sinful European mainland and freezing in this effort to take off.

There are mountains in the world that are higher and more majestic. But there is no more significant in the history of mankind than this, the Holy. For at its foot for more than a thousand years, special people have been living who are not like us. They seem to live far from the world, but at the same time they influence it (however, they do not say about themselves that they live or live, they are being saved). Their main business is drawing closer to God for the sake of saving themselves and the world.

In Slavic, such people are called monks, that is, others, others. And everything in the history and appearance of Athos is different, mysterious for the uninitiated. Everything here is full of miracles. How did such an ardent collective faith survive in our enlightened Europe? What is it: a monastic republic or a monarchy with the Queen of Heaven on the throne? Is it necessary to so diligently reject technological progress and live in a medieval way? Why aren't women allowed here? Doesn't anyone here ever eat meat? Why take out the remains of the dead from the graves and put their skulls on the shelves?

It is clear that there cannot be one exhaustive book that answers all questions. Perhaps someday a certain Athos Encyclopedia will appear, which will include articles about the political structure of this other land, its economy, avaton (a ban on women visiting the peninsula), architecture, local nature, chants, monastic menu, daily routine, funeral traditions.

At the same time, a significant question arises: is it possible to talk about the Russian Athos? And isn't there a temptation here to so-called phyletism, that is, the predominance of the national over the Christian? After all, the Holy Mountain is the treasury of the entire Orthodox world (and of all mankind, if we talk not only about faith, but also about culture). For a thousand years, here, on the indigenous Byzantine soil, the prayer deeds of various peoples were fused together: Greeks, Slavs, Georgians, Romanians and others (until the 13th century, for example, there was even one Italian monastery here). Yes, and canonically all brotherhoods belong to the Ecumenical Patriarchate. Local monks, although they are required by the rules to obtain Greek passports, tend to believe that they are losing their nationality along with their secular first and last names.

And yet, having made such reservations, it is both possible and necessary to talk about Russian Athos: our people had their own, and unusually rich, history of relations with this place.

To begin with, the very first Russian monk, who entered our Saints as St. Anthony of the Kiev Caves, was tonsured precisely on this peninsula. He and after him his disciples implanted into the very soul Ancient Rus' reverent love for Athos: thus the beginning of our Christian life received a blessing from the Holy Mountain.

The Holy Mountain blessing is remembered not only in Russia, but also on the modern, very Hellenized Athos: in the Esfigmensky Monastery, a stronghold of the Zealots, the founder of Russian monasticism is proudly referred to as St. Anthony of Esfigmensky.

From Anthony's Cave, the path along Athos can be continued by sea. Then the next stop will be the beautiful Vatopedi Monastery. It was there that the Greek youth Mikhail Trivolis took tonsure, who later became a Russian spiritual writer, the Monk Maximus the Greek (on Athos he is called Maximus of Vatopedi). In 1997, a remarkable event took place here: the Russian Church sent as a gift to Vatoped an ark with a particle of the relics of the monk: "Maxim returned home," said the touched monks.

The Moscow Metropolitan Saint Cyprian (1395-1406) also began his ministry on Mount Athos. In a difficult time - both for Rus' and for Byzantium - he did an unusually lot to strengthen Orthodoxy.

It is impossible to overestimate the importance of the spiritual experience of the elder Nil of Sorsk, which he acquired in 1460-1480 on Mount Athos and served as the basis for his teaching on non-covetousness.

In the 18th century, a similar feat was accomplished by Elder Paisios (Velichkovsky), the founder of the Ilyinsky Skete and a tireless collector of the patristic heritage. The translation of Greek manuscripts organized by him became fundamental for the monastic revival in Russia. And there are a great many such episodes of the special relations of our country with the Holy Mountain.

…Sometimes a visitor to present-day Russian Athos is gripped by inevitable bitterness: for various historical reasons, which will be discussed below, Russian monasticism lost many of its institutions, and its number of five thousand monks at the beginning of the 20th century decreased to fifty at the beginning of the 21st century. It is impossible not to think about this when visiting the great, once Russian, sketes, Andreevsky and Ilyinsky, which have now become Greek.

But statistics on Athos is not the main thing. Let us give just one example: precisely at the time when Russian monasteries were experiencing a visible decline, the spiritual exploits of Elder Siluan Panteleimonovsky took place - exploits that amazed the Christian world.

Russian Athos continues to live.

The key to this is the following remarkable event: in 2000, here, in one cell of the Kutlumushsky monastery, the Russians of Athos consecrated a church in the name of St. Seraphim of Sarov, the first with such a dedication on the Holy Mountain. Once this elder was called the radiation of Mount Athos. Now this light, as if reflected, returns to the original source, to Athos, where from the depths of Russia the love of St. Seraphim rushed, as well as the love of thousands of other Russian people who never set foot on these roads, but who know them very well in their hearts.

Holy Mountain at the beginning of the 21st century

Blessed is Hellas, which has such a treasure as Athos!

Of course, it belongs to the entire Orthodox world, but the Greeks are still more convenient: you can go to the Holy Mountain at least every weekend (the Hellenes, by the way, in the fight against Americanization, decided to call it savatokiryaki, that is, Saturday-Sunday).

The Russian pilgrim on Mount Athos is not so frequent. Not every compatriot manages to overcome all sorts of barriers, built, probably, not without the help of the evil one. One of the barriers, called the "Iron Curtain", collapsed and was replaced by a "golden curtain". But even having found funds for an expensive trip to Greece, the modern pilgrim encounters a new difficulty in the form of a visa to visit Athos (recently, thanks to the Panteleimon metochion in Moscow, a visa can also be obtained in Russia).

The fact is that the Svyatogorsk territory has a special status. On the one hand, it is an integral part of Greece, to which all local laws apply. On the other hand, it is a kind of autonomous "republic" with its own government (Protate), its own "president" (Patriarch of Constantinople) and its borders, seriously guarded. To visit Mount Athos, permission from a special department of the Greek Ministry of Foreign Affairs is required, and clerics also need the blessing of the Patriarch.

Permission is not granted very well. At one time, for example, Russian citizens required a letter of guarantee from the consulate. Such measures in the ministry were explained by the influx of emigrants from Eastern Europe, many of whom illegally entered Hellas, and then to Athos, where you can get a job, for Christ's sake, for a long time. And it is true. They are also afraid of blasphemers in Hellas: the peninsula is full of not only spiritual, but also material values, which are almost not protected. And this is also true: not so long ago, for example, in Poland, they found manuscripts stolen from the library of a Russian monastery.