The Romanov Bride (23 page)

– New-Martyr Saint Elisabeth

The city of Alapayevsk fell to the White Army in late September, 1918, and soon thereafter the bodies of Her Imperial Highness Grand Duchess Elisabeth Fyodorovna, Nun Barbara, and the five other Romanovs and one servant were recovered from the bottom of the mine shaft where they had been pushed to their deaths on July 18, 1918. While the gruesome details of what happened in those last moments are still not certain, many stories persist. The most frequently related of those comes from the only eyewitness interrogated by White investigators, Vasily Ryabov, who claimed that burning branches and grenades were thrown into the mine shaft after the bodies, and still Elisabeth and the other Romanovs lived (Ryabov claimed they could be heard singing hymns). However, months later when the bodies were pulled from the mine, the only physical damage found on their bodies was severe physical trauma from being clubbed and hurled down.

A few months after the Whites took Alapayevsk they lost it again to the Reds, and during the retreat the bodies of the Romanovs were hastily removed to Siberia and eventually, in 1920, to Beijing. Soon thereafter the relics of the Grand Duchess and Nun Barbara were transported to Jerusalem and laid to rest in the Church of Saint Mary Magdalene, where they remain to this day.

In 1981, Grand Duchess Elisabeth was canonized New-Martyr Saint Elisabeth and her faithful cell attendant canonized Nun-Martyr Saint Barbara by the Russian Orthodox Church Outside Russia and, in 1992, by the entire Russian Orthodox Church. To commemorate Saint Elisabeth, who was one of only ten 20th-century martyrs to be so honored, a statue of her was installed above the Great West Door of Westminster Abbey in 1998; Saint Elisabeth’s great-nephew, Prince Philip, and his wife, Queen Elizabeth II, attended the ceremony.

In 1926 the Marfo-Marinski Obitel Miloserdiya (the Martha and Mary Convent of Mercy) was closed and all the remaining nuns were banished to Siberia and Central Asia; the Grand Duchess’s spiritual confessor, Father Mitrofan, was imprisoned in the Gulag and later died of pneumonia. As for the convent itself, its buildings, which during the Communist era were used as community halls and warehouses, fell into extreme disrepair. In 1993 the Marfo-Marinski Obitel Miloserdiya was reconsecrated at its original site on the Bolshaya Ordinka, vows for 33 nuns were renewed, and its orphanage reopened.

To this day, restoration of Grand Duchess Elisabeth’s beloved obitel continues, as does her pioneering social work.

The author gratefully acknowledges that for the purposes of authenticity many of Grand Duchess Elisabeth’s own words from her diaries and letters (including her farewell letter written on the train to Siberia) were used in the writing of this novel. Similarly, other non-copyrighted historical documents, such as the letters of Nicholas II and Empress Alexandra as well as Rhetta Dorr’s actual interview of Grand Duchess Elisabeth regarding education in America, were also employed. For more information, a readers’ group guide, and to view historical photographs, please visit:

www.robertalexanderbooks.com

Many thanks to those who helped so very much: researcher Mary Ann Fogarty, Ellen Hart, Dr. Don Houge, Robin Seaman, Katherine Solomonson, and Meri Tarlova. My deep gratitude to everyone at Viking, particularly my editor David Cashion and publicist Ann Day. And of course, thank you, Marly!

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