Metropolitan of Murmansk and Monchegorsk Mitrofan: Instead of a wedding, tonsure awaited me

Mitrofan (Badanin)

Badanin Alexey Vasilievich

1953

Russian Orthodox Church

Third generation of modernists

San: Metropolitan

Graduated from: N. G. Kuznetsov Naval Academy, PSTGU, OTSAD

Organizations: Patriarchal Commission on Physical Culture and Sports

Direction: ecumenism

Modernism

Badanin Alexey Vasilievich

(1953 - ) - Metropolitan of the Russian Orthodox Church, participant in the ecumenical movement.

education

In 1976 he graduated from the Higher Naval School. In 1995 he graduated from the N. G. Kuznetsov Naval Academy.

In 1999 he entered the Orthodox St. Tikhon's Theological Institute, from which he graduated in 2005, entering graduate school. On September 23, 2009, at a meeting of the dissertation council of PSTGU, the defense of his dissertation for the degree of candidate of theology “The Life of St. Tryphon of Pechenga and the history of the Pechenga Monastery in the light of new historical documents (an experience of critical rethinking)” took place [1].

From November 17 to 28, 2014, in Moscow, I attended two-week advanced training courses for newly installed bishops of the Russian Orthodox Church[2][3].

Biography

Hereditary military sailor. His great-grandfather spent 12 years in the Imperial Navy, served under Admiral Makarov, and went on two round-the-world voyages with him. Father, captain 1st rank, participant in the Great Patriotic War, served on submarines in the 50s of the 20th century[1]. Another great-grandfather of Bishop Mitrofan, Stepan Pimenov, was the manager of the palace of Grand Duke Mikhail Alexandrovich.

Born in 1953 in Leningrad in the palace of Grand Duke Mikhail Alexandrovich (the family lived in the wing of the palace until 1959). Baptized in infancy in the St. Nicholas Naval Cathedral in St. Petersburg[2].

In 1976 he graduated from the Higher Naval School and in the same year began serving in the Northern Fleet with the rank of lieutenant. Since 1979, he has been the commander of ships of various classes[2].

In 1995 he graduated from the N. G. Kuznetsov Naval Academy.

In 1997, he retired to the reserve with the rank of captain 2nd rank.

In 1998, he was appointed press secretary of Bishop Simon (Geti) of Murmansk and head of the publishing house of the Murmansk diocese. Founder and first editor of the newspaper of the Murmansk diocese “Orthodox Missionary Newspaper”[2].

In 1999 he entered the Orthodox St. Tikhon's Theological Institute, from which he graduated in 2005, entering graduate school.

In 2000, he received a blessing from Archimandrite John (Krestyankin) to become a monk. On June 11, 2000, Archbishop Simon (Getey) of Murmansk tonsured him as a monk with the name Mitrofan in honor of St. Mitrofan, the first Patriarch of Constantinople[2].

On June 13 of the same year he was ordained a hierodeacon, and on June 25 - a hieromonk. Appointed rector of the Assumption parish in the village of Varzuga[2].

“Before me, there were four priests in Varzuga, after which all of them, having shown themselves from the worst side, ceased to be priests. Varzuga ate them. When Bishop Simon said that he was sending me to Varzuga, I did not expect it. It was scary when four people were sent here and they ceased to be priests. <…> It was hard. There is nowhere to live, the house is not completed. Winter has come - there is no water, no firewood, the stove had to be rebuilt several times. There was not always light. It's cold in the temple. We must prepare for communion. The bread turns to stone, it cannot be cut, the wine is covered with ice. It is impossible to touch metal objects. I had to go through all this. Then the Lord sent helpers. Gradually the situation began to change, people’s attitudes changed.”[3]

On March 28, 2007, he was elevated to the rank of abbot.

On September 23, 2009, at a meeting of the dissertation council of PSTGU, the defense of his dissertation for the degree of candidate of theology “The Life of St. Tryphon of Pechenga and the history of the Pechenga Monastery in the light of new historical documents (an experience of critical rethinking)” took place [4].

Bishop's ministry

On October 2, 2013, by decision of the Holy Synod, he was elected Bishop of North Sea and Umba[5]. On November 1, in the cross church in honor of the Vladimir Icon of the Mother of God of the working Patriarchal residence in Chisty Lane, he was named bishop. The naming ceremony was headed by Patriarch Kirill of Moscow and All Rus'[6]. On November 24, in the Church of the Descent of the Holy Spirit in the village of Pervomaiskoye, Moscow, he was consecrated Bishop of North Sea and Umba. The consecration was performed by Patriarch Kirill of Moscow and All Rus', Metropolitan Yuvenaly of Krutitsa and Kolomna, Metropolitan Barsanuphius of Saransk and Mordovia, Metropolitan Simon of Murmansk and Monchegorsk, Bishop of Krasnogorsk Irinarh (Grezin), Bishop of Solnechnogorsk Sergius (Chashin), Bishop of the Resurrection Savva (Mikheev)[7] .

From November 17 to 28, 2014, in Moscow, I attended two-week advanced training courses for newly installed bishops of the Russian Orthodox Church[8][9].

On December 25, 2014, by decision of the Holy Synod, he was confirmed as the Holy Archimandrite of the Holy Trinity Trifonov Pechenga Monastery[10].

On July 14, 2021, by decision of the Holy Synod, he was included in the Supreme Church Council as chairman of the Patriarchal Commission for Physical Culture and Sports[11].

On February 26, 2021, by decision of the Holy Synod, he was appointed Bishop of Murmansk and Monchegorsk and head of the Murmansk Metropolis; at the same time he was entrusted with the temporary management of the North Sea diocese[12].

On March 17, 2021, in connection with his appointment as head of the Murmansk Metropolitanate, he was elevated to the rank of metropolitan[13].

On July 17, 2021, the Holy Synod approved him as the holy archimandrite of the Holy Trinity Theodorite Kola Monastery in the city of Murmansk[14].

hierarchy

In 2000, Archbishop Simon (Getey) of Murmansk tonsured him as a monk.

On June 13 of the same year he was ordained a hierodeacon, and on June 25 - a hieromonk. Appointed rector of the Assumption parish in the village of Varzuga. On March 28, 2007, he was elevated to the rank of abbot.

On November 1, 2013, he was named bishop[4]. On November 24, 2013, he was consecrated Bishop of North Sea and Umba[5].

On December 25, 2014, by decision of the Holy Synod, he was confirmed as the Holy Archimandrite of the Holy Trinity Trifonov Pechenga Monastery[6].

On February 26, 2021, by decision of the Holy Synod, he was appointed Bishop of Murmansk and Monchegorsk and head of the Murmansk Metropolis; at the same time, he was entrusted with temporary management of the North Sea diocese[7].

On March 17, 2021, in connection with his appointment as head of the Murmansk Metropolitanate, he was elevated to the rank of metropolitan[8]

essays

• "The Holy Martyrs of Puzov Evdokia, Daria, Daria and Maria." Murmansk, 2002.
• "Blessed Theodoret of Kola, enlightener of the Lapps." Murmansk, 2002. (Orthodox ascetics of the Kola North: Book I).
• “Reverend Tryphon of Pechenga and his spiritual heritage. Lives, legends, historical documents. An experience of critical rethinking." Murmansk, 2003. (Orthodox ascetics of the Kola North: Book II).
• Knowledge or love? On the admissibility of scientific methods in the interpretation of the Gospel. Murmansk, 2005.
• The Life of St. Theodoret, Enlightener of Kola. Murmansk, 2006. (Kola Patericon: Book I).
• The legend about the Tikhvin Icon of the Mother of God, which is in the village of Kashkarantsy on the Terek coast of the White Sea. Murmansk - St. Petersburg, 2007. (Shrines of the Kola North: Issue I).
• Venerable Varlaam of Keret. Historical materials for writing a life. SPb. - Murmansk, 2007. - (Orthodox ascetics of the Kola North: Book III).
• Venerable Tryphon of Pechenga. Historical materials for writing a life. Murmansk - St. Petersburg, 2009. - (Orthodox ascetics of the Kola North: Book IV).
• Varzuga. The pearl of the Kola North. To the 590th anniversary of the first Russian settlement in the Kola North. Murmansk - St. Petersburg, 2009.
• “The unquenchable lamp of the Kursk. To the 10th anniversary of the tragedy of August 12, 2000." Murmansk - St. Petersburg. 2010.
• Lives of the New Martyrs of the Kola North. SPb. - Murmansk, 2011. - (Kola Patericon: Book II).
• Prayer books to all Kola saints and revered icons. St. Petersburg, Murmansk, 2011.
• The life of St. Varlaam the Wonderworker of Keret in a brief edition, with a poetic presentation in the form of an akathist. St. Petersburg, - Murmansk, 2011. (Kola Patericon: Book III).
• Icon of the Grand Duke. St. Petersburg, Murmansk, 2012.
• Kashkaran shrines of the Terek coast. St. Petersburg, - Murmansk, 2012. (Shrines of the Kola North: Issue II).
• History of the Kandalaksha Monastery. St. Petersburg, - Murmansk, 2012.- (Shrines of the Kola North: Issue III).
• Prince Alexander Nevsky and the Kola North. Unknown pages of life. St. Petersburg, - Murmansk, 2013. (Kola Patericon: Book IV).
• War and love. St. Petersburg, Murmansk, 2013.
• The truth about Russian swearing. St. Petersburg, Murmansk, 2014.
• Kola North in the Middle Ages. St. Petersburg, - Murmansk, 2021 (In three volumes).
• Spiritual origins of the Russian revolution. St. Petersburg, Murmansk, 2018.[12]

articles

1. Unknown details of the life of St. Varlaam of Keret from the discovered ancient canon of 1657, a letter from the Solovetsky monk Sergius (Shelonin) // Materials of the scientific-practical conference II Ushakov Readings. Murmansk, 2005. pp. 252-262.
2. A brief historical overview of the geographical locations of the Trifonov-Pechenga Monastery from the 16th to the 21st centuries. // III Ushakov Readings. Collection of scientific articles. Murmansk, 2006. pp. 43 - 50.
3. Barlaam of Keret // Orthodox Encyclopedia. M., 2003. T. VI. pp. 632-633.
4. Herman of Pechenga // Orthodox Encyclopedia. M., 2006. T. XI. pp. 227-228.
5. Gury Pechenga // Orthodox Encyclopedia. M., 2006. T. XIII. pp. 470-471.
6. Venerable Tryphon of Pechenga and his spiritual heritage // Materials of the XIV Theological Conference of PSTGU. M., 2004.
7. The enlighteners of the Kola North, Reverend Theodoret of Kola and Typhon of Pechenga. Experience of the Orthodox mission in the 16th century // First Theodorite Readings. Collection of scientific articles. Murmansk - St. Petersburg, 2007.
8. Unknown details of the life of St. Barlaam of Keret (based on the Canon of letters from the Solovetsky monk Sergius (Shelonin)) // Russian hagiography: Research. Materials. Publications. St. Petersburg, 2009. T. - LXI.
9. Mitrofan Badanin. La missione tra i Lapponi: San Trifon di Pečenga, San Feodorit di Kola ei loro discepoli // Le missioni della chiesa ortodossa russa. Atti del XIV Сonvegno ecumenico internazionale di spiritualita ortodossa sezione russa. L'Italia, Bose. 2006.
10. The problem of interpreting the hagiographic image of St. Tryphon of Pechenga in the light of new historical documents // IV Ushakov Readings. Collection of scientific articles. Murmansk, 2008.
11. Saint Macarius and the experience of the Orthodox mission in the Kola North in the 16th century // IV Makarievsky readings. Collection of scientific articles. Mozhaisk, 2008.
12. Images of ascent to Orthodox holiness using the example of the lives of the saints of the Kola North of the 16th century. Uniqueness of the path with unity of purpose. // IV Trifonov educational readings. Collection of scientific articles. Murmansk, 2009.
13. The problem of the reliability of medieval hagiographic material using the example of the Lives of the Saints of the Kola North // Glorification and Veneration of Saints. XVII International Christmas educational readings. Conference materials. M., 2009. pp. 33-42.
14. The problem of the reliability of medieval hagiographic material using the example of the lives of saints of the Kola North // Church Bulletin. M., 2009. No. 6. P. 11.
15. The moral example of the saints as a true guide in spiritual quests. Based on materials from the hagiography of the saints of the Far North // Second International Conference “Ambrosian Readings”. Digest of articles. Milan. 2009.
16. Jonah of Pechenga // Orthodox Encyclopedia. M., 2009. T. XXIII.
17. The moral example of the saints of the Kola North as a true guide in spiritual quests in the modern world // V Trifonov educational readings. Collection of scientific articles. Murmansk, 2010.
18. A return to traditional spiritual values ​​is the right path to a qualitative leap in increasing teacher potential // New school - new teacher. Materials of the Regional Scientific and Practical Conference. Murmansk, 2010.
19. Varzuga is the oldest settlement in the Kola North. The historical path of formation of spirituality and traditions // Second Theodorite Readings. Collection of scientific articles. Murmansk - St. Petersburg, 2010.
20. The view of St. Luke (Voino-Yasenetsky), Archbishop of Crimea on human health and illness from a Christian point of view // Second international scientific and practical conference “The spiritual and medical heritage of St. Luke (Voino-Yasenetsky).” Collection of scientific articles. M., 2010.
21. The path of suffering with Christ as a unique opportunity to heal human nature // Third Theodorite Readings “Suffering and Sorrow in the Salvation of Man.” Collection of scientific articles. Murmansk - St. Petersburg, 2010.
22. Some aspects of the spiritual causes of disasters and upheavals in the life of modern man. To the tenth anniversary of the tragedy of the nuclear submarine "Kursk" // Third international conference "Ambrosian Readings". Digest of articles. Milan. 2010.
23. The Far North as a phenomenon of human history // Fourth Theodoret Readings “North and History”. Collection of scientific articles. Murmansk - St. Petersburg, 2011.
24. The problem of historical knowledge of the world in “post-Christian” science // Fourth International Conference “Ambrosian Readings”. Digest of articles. Milan. 2011.
25. Man is the steward of God's creation. Experience of transformation of the surrounding nature in the hagiographic heritage of the Far North. XX International Theological Conference. Bose Monastery. Italy. 2012.
26. History of the Kandalaksha (Kokuev) Monastery // Orthodox Encyclopedia. M., 2012. T. XXVII.
27. Icon of the House of Romanov. On the occasion of the four hundredth anniversary of the salvation of Russia from enemies in 1612 through the intercession of the Mother of God for the sake of the Kazan Icon of Her. // Fifth Theodorite Readings “The House of Romanov in History.” Collection of scientific articles. Murmansk - St. Petersburg, 2012.
28. To the 400th anniversary of the House of Romanov. Christian testimony of the representatives of the dynasty in the final period of their reign // Fifth international conference “Ambrosian Readings”. Digest of articles. Milan. 2012.
29. Martyrs of the 20th century // Fifth Theodorite Readings. Collection of scientific articles. Murmansk - St. Petersburg, 2013.

interview

• Hegumen Mitrofan: “The temple changes the situation around it”, “Arguments and Facts”, 2010
• “Kursk” went into oblivion so that we could return from oblivion // “Orthodoxy and Peace”, August 12, 2011
• Trifonov-Pechenga Monastery: a monastery for repentant robbers // “Orthodoxy and Peace”, December 24, 2012
• The closed circle of Bishop Mitrofan of the North Sea // Orthodoxy and Peace

Interview

• [www.pskov.aif.ru/society/society_details/147100 Hegumen Mitrofan: “The temple changes the situation around it”], “Arguments and Facts”, 2010
• [www.pravmir.ru/kursk-ushel-v-nebytie-dlya-togo-chtoby-my-vernulis-iz-nebytiya/ “Kursk” went into oblivion so that we could return from oblivion] // “Orthodoxy and Peace ", August 12, 2011
• [www.pravmir.ru/trifonov-pechengskij-monastyr-obitel-dlya-pokayavshixsya-razbojnikov/ Trifonov-Pechenga Monastery: a monastery for repentant robbers] // “Orthodoxy and Peace”, December 24, 2012
• [www.pravmir.ru/zamknutyj-krug-episkopa-severomorskogo-mitrofana/ The closed circle of Bishop Mitrofan of the North Sea] // “Orthodoxy and Peace”

sources

• Mitrofan, Bishop of North Sea and Umba (Badanin Alexey Vasilievich) // Patriarchy.ru
• Mitrofan (Badanin) // Kola Encyclopedia. In 5 vols. T. 3. L - O / Ch. ed. V. P. Petrov. - Murmansk: RUSMA (IP Glukhov A. B.), 2013. - 477 p. : ill., portrait
• Mitrofan (Badanin) on the Russian Line website
• Mitrofan (Badanin) on the website “Orthodoxy and Peace”
• Mitrofan (Badanin) on the website of the publishing house "Ladan"
• Ecumenical symposium in Bose // Antimodernism.ru. – 2012. – September 5. – Date of access: 22.8.2018.
• Modernists on the “Christian” mission. Conference in Milan // Antimodernism.ru. – 2012. – October 4. – Date of access: 22.8.2018.

Footnotes

1. Defense of the candidate's thesis of Hegumen Mitrofan (Badanin) // Bulletin of PSTGU II: History. History of the Russian Orthodox Church. 2009. Vol. II:4 (33). pp. 156-158.
2. Advanced training courses for newly installed bishops of the Russian Orthodox Church have been completed - Church-wide postgraduate and doctoral studies of the Russian Orthodox Church.
3. Metropolitan Hilarion of Volokolamsk opened IV advanced training courses for newly installed bishops of the Russian Orthodox Church.
4. His Holiness Patriarch Kirill led the naming of Archimandrite Silouan (Glazkin) as Bishop of Lyskovsky, Archimandrite Mitrofan (Badanin) as Bishop of North Sea and Archimandrite Alexy (Mulyar) as Bishop of Sayan.
5. The Primate of the Russian Church consecrated the Church of the Descent of the Holy Spirit in the village. Pervomayskoye, Moscow and led the consecration of Archimandrite Mitrofan (Badanin) as Bishop of North Sea and Umba.
6. Journals of the meeting of the Holy Synod of December 25, 2014. Patriarchy.ru.
7. Journals of the meeting of the Holy Synod of February 26, 2021 Patriarchia.ru.
8. On the Week of the Triumph of Orthodoxy, the Primate of the Russian Church celebrated the Liturgy in the Cathedral of Christ the Savior
9. Mitrofan, Bishop of North Sea and Umba (Badanin Alexey Vasilievich) // Patriarchy.ru.
10. Journals of the meeting of the Holy Synod of July 14, 2021. Patriarchy.ru.
11. Metropolitan Mitrofan spoke about the desire to build a church in Kirkenes // Aif-Murmansk. – 2021. – January 22. — Date of access: 28.1.2020.
12. “Spiritual origins of the Russian revolution” // North Sea News. 01/04/2018

An excerpt characterizing Mitrofan (Badanin)

When he woke up the next morning, the butler came to report that a police official had come from Count Rastopchin on purpose to find out whether Count Bezukhov had left or was leaving. About ten different people who had business with Pierre were waiting for him in the living room. Pierre hastily dressed, and, instead of going to those who were waiting for him, he went to the back porch and from there went out through the gate. From then until the end of the Moscow devastation, none of the Bezukhovs’ household, despite all the searches, saw Pierre again and did not know where he was. The Rostovs remained in the city until September 1, that is, until the eve of the enemy’s entry into Moscow. After Petya joined Obolensky’s Cossack regiment and his departure to Belaya Tserkov, where this regiment was being formed, fear came over the countess. The thought that both of her sons are at war, that both of them have left under her wing, that today or tomorrow each of them, and maybe both together, like the three sons of one of her friends, could be killed, for the first time just now, this summer, it came to her mind with cruel clarity. She tried to get Nikolai to come to her, she wanted to go to Petya herself, to place him somewhere in St. Petersburg, but both of them turned out to be impossible. Petya could not be returned except with the regiment or through transfer to another active regiment. Nicholas was somewhere in the army and after his last letter, in which he described in detail his meeting with Princess Marya, he did not give any news about himself. The Countess did not sleep at night and, when she fell asleep, she saw her murdered sons in her dreams. After much advice and negotiations, the count finally came up with a means to calm the countess. He transferred Petya from Obolensky’s regiment to Bezukhov’s regiment, which was being formed near Moscow. Although Petya remained in military service, with this transfer the countess had the consolation of seeing at least one son under her wing and hoped to arrange for her Petya in such a way that she would no longer let him out and would always enroll him in places of service where he could not possibly end up. into battle. While only Nicolas was in danger, it seemed to the countess (and she even repented of it) that she loved the eldest more than all the other children; but when the youngest, the naughty one, who was a bad student, who broke everything in the house and who was boring everyone, Petya, this snub-nosed Petya, with his cheerful black eyes, a fresh blush and a little fluff on his cheeks, ended up there, with these big, scary, cruel men who they fight something there and find something joyful in it - then it seemed to the mother that she loved him more, much more than all her children. The closer the time approached when the expected Petya was supposed to return to Moscow, the more the countess’s anxiety increased. She already thought that she would never see this happiness. The presence of not only Sonya, but also her beloved Natasha, even her husband, irritated the countess. “What do I care about them, I don’t need anyone except Petya!” - she thought. In the last days of August, the Rostovs received a second letter from Nikolai. He wrote from the Voronezh province, where he was sent for horses. This letter did not reassure the countess. Knowing that one son was out of danger, she began to worry even more about Petya. Despite the fact that already on the 20th of August almost all of the Rostovs’ acquaintances left Moscow, despite the fact that everyone tried to persuade the countess to leave as soon as possible, she did not want to hear anything about leaving until her treasure, her beloved, returned. Peter. On August 28, Petya arrived. The sixteen-year-old officer did not like the painfully passionate tenderness with which his mother greeted him. Despite the fact that his mother hid from him her intention not to let him out from under her wing, Petya understood her intentions and, instinctively fearing that he would become soft with his mother, that he would not be fooled (as he thought to himself), he treated him coldly with her, avoided her and during his stay in Moscow exclusively stuck to the company of Natasha, for whom he always had a special, almost loving brotherly tenderness. Due to the count's usual carelessness, on August 28 nothing was ready for departure, and the carts expected from the Ryazan and Moscow villages to lift all the property from the house arrived only on the 30th. From August 28 to 31, all of Moscow was in trouble and movement. Every day, thousands of wounded in the Battle of Borodino were brought to the Dorogomilovskaya outpost and transported around Moscow, and thousands of carts, with residents and property, went to other outposts. Despite Rastopchin's posters, or independently of them, or as a result of them, the most contradictory and strange news was transmitted throughout the city. Who said that no one was ordered to leave; who, on the contrary, said that they had lifted all the icons from the churches and that everyone was being expelled by force; who said that there was another battle after Borodino, in which the French were defeated; who said, on the contrary, that the entire Russian army was destroyed; who spoke about the Moscow militia, which would go with the clergy ahead to the Three Mountains; who quietly told that Augustine was not allowed to travel, that traitors had been caught, that the peasants were rioting and robbing those who were leaving, etc., etc. But that was only what they said, and in essence, those who were traveling and those who remained (despite the fact that there had not yet been a council in Fili, at which it was decided to leave Moscow) - everyone felt, although they did not show it, that Moscow would certainly be surrendered and that they had to get out themselves as soon as possible and save your property. It was felt that everything should suddenly break apart and change, but until the 1st, nothing had changed yet. Just as a criminal who is being led to execution knows that he is about to die, but still looks around him and straightens his poorly worn hat, so Moscow involuntarily continued its ordinary life, although it knew that the time of destruction was near, when everything would be torn apart. those conditional relations of life to which we are accustomed to submit. During these three days preceding the capture of Moscow, the entire Rostov family was in various everyday troubles. The head of the family, Count Ilya Andreich, constantly traveled around the city, collecting rumors circulating from all sides, and at home he made general superficial and hasty orders about preparations for departure. The Countess watched over the cleaning of things, was dissatisfied with everything and followed Petya, who was constantly running away from her, jealous of him for Natasha, with whom he spent all his time. Sonya alone managed the practical side of the matter: packing things. But Sonya has been especially sad and silent all this time. Nicolas's letter, in which he mentioned Princess Marya, evoked in her presence the countess's joyful reasoning about how she saw God's providence in Princess Marya's meeting with Nicolas. “I was never happy then,” said the countess, “when Bolkonsky was Natasha’s fiancé, but I always wanted, and I have a presentiment, that Nikolinka would marry the princess.” And how good that would be! Sonya felt that this was true, that the only way to improve the Rostovs’ affairs was to marry a rich woman and that the princess was a good match. But she was very sad about it. Despite her grief, or perhaps precisely as a result of her grief, she took upon herself all the difficult worries of orders for cleaning and arranging things and was busy all day long. The Count and Countess turned to her when they needed to order something. Petya and Natasha, on the contrary, not only did not help their parents, but for the most part they bothered and disturbed everyone in the house. And all day long you could almost hear their running, screaming and causeless laughter in the house. They laughed and rejoiced not at all because there was a reason for their laughter; but their souls were joyful and cheerful, and therefore everything that happened was a reason for joy and laughter for them. Petya was happy because, having left home as a boy, he returned (as everyone told him) a fine man; It was fun because he was at home, because he had left Belaya Tserkov, where there was no hope of getting into battle soon, and ended up in Moscow, where one of these days they would fight; and most importantly, it was cheerful because Natasha, whose mood he always obeyed, was cheerful. Natasha was cheerful because she had been sad for too long, and now nothing reminded her of the reason for her sadness, and she was healthy. She was also cheerful because there was a person who admired her (the admiration of others was the ointment of the wheels that was necessary for her car to move completely freely), and Petya admired her. The main thing is that they were cheerful because the war was near Moscow, that they would fight at the outpost, that they were distributing weapons, that everyone was running, leaving somewhere, that in general something extraordinary was happening, which is always joyful for a person, especially for a young person. On August 31, Saturday, in the Rostov house everything seemed to be turned upside down. All the doors were opened, all the furniture was taken out or rearranged, mirrors, paintings were removed. There were chests in the rooms, hay, wrapping paper and ropes lying around. The men and servants carrying out things walked with heavy steps along the parquet floor. Men's carts were crowded in the yard, some already topped and hitched, some still empty. The voices and footsteps of the huge servants and the men who arrived with carts sounded, calling to each other, in the yard and in the house. The Count went somewhere in the morning. The Countess, who had a headache from the bustle and noise, lay in the new sofa with vinegar bandages on her head. Petya was not at home (he went to see a comrade with whom he intended to transfer from the militia to the active army). Sonya was present in the hall during the installation of crystal and porcelain. Natasha was sitting in her ruined room on the floor, between scattered dresses, ribbons, scarves, and, motionless looking at the floor, holding in her hands an old ball gown, the same (already old in fashion) dress that she wore for the first time at the St. Petersburg ball. Natasha was ashamed to do nothing in the house, while everyone was so busy, and several times in the morning she tried to get down to business; but her soul was not in this business; but she could not and did not know how to do anything not with all her heart, not with all her strength. She stood over Sonya while laying out the china, wanted to help, but immediately gave up and went to her room to pack her things. At first she was amused by the fact that she was distributing her dresses and ribbons to the maids, but then, when the rest still had to be put to bed, she found it boring. - Dunyasha, will you put me to bed, my dear? Yes? Yes? And when Dunyasha willingly promised to do everything for her, Natasha sat down on the floor, took the old ball gown in her hands and thought not at all about what should occupy her now. Natasha was brought out of her reverie by the talk of the girls in the neighboring maid's room and the sounds of their hasty steps from the maid's room to the back porch. Natasha stood up and looked out the window. A huge train of wounded stopped in the street. Girls, footmen, housekeeper, nanny, cook, coachmen, postilions, kitchen boys stood at the gate, looking at the wounded. Natasha, throwing a white handkerchief over her hair and holding the ends with both hands, went out into the street. The former housekeeper, the old woman Mavra Kuzminishna, separated herself from the crowd standing at the gate, and, going up to a cart on which there was a matting wagon, talked to a young pale officer lying in this cart. Natasha moved a few steps and timidly stopped, continuing to hold her handkerchief and listening to what the housekeeper was saying. - Well, then you don’t have anyone in Moscow? – said Mavra Kuzminishna. - You would be more comfortable somewhere in the apartment... If only you could come to us. The gentlemen are leaving. “I don’t know if they’ll allow it,” the officer said in a weak voice. “There’s the chief... ask,” and he pointed to the fat major, who was walking back down the street along a row of carts. Natasha looked into the face of the wounded officer with frightened eyes and immediately went to meet the major. – Can the wounded stay in our house? – she asked. The major put his hand to the visor with a smile. - Whom do you want, mamzel? He said, narrowing his eyes and smiling. Natasha calmly repeated her question, and her face and whole manner, despite the fact that she continued to hold her handkerchief by the ends, were so serious that the major stopped smiling and, at first thinking, as if asking himself to what extent this was possible, answered her in the affirmative. “Oh, yes, why, it’s possible,” he said. Natasha slightly bowed her head and quickly walked back to Mavra Kuzminishna, who was standing over the officer and talking to him with pitiful sympathy. - It’s possible, he said, it’s possible! – Natasha said in a whisper. An officer in a wagon turned into the Rostovs' yard, and dozens of carts with the wounded began, at the invitation of city residents, to turn into the courtyards and drive up to the entrances of the houses on Povarskaya Street. Natasha apparently benefited from these relationships with new people, outside the usual conditions of life. She, together with Mavra Kuzminishna, tried to bring as many wounded as possible into her yard. “We still need to report to dad,” said Mavra Kuzminishna. - Nothing, nothing, doesn’t it matter! For one day we will move to the living room. We can give them all our half. - Well, you, young lady, will come up with it! Yes, even to the outbuilding, to the bachelor, to the nanny, and then you need to ask. - Well, I'll ask. Natasha ran into the house and tiptoed through the half-open door of the sofa, from which there was a smell of vinegar and Hoffmann's drops. -Are you sleeping, mom? - Oh, what a dream! - said the countess, who had just dozed off, waking up. “Mom, darling,” said Natasha, kneeling in front of her mother and putting her face close to hers. “I’m sorry, I’m sorry, I never will, I woke you up.” Mavra Kuzminishna sent me, they brought the wounded here, officers, if you please? And they have nowhere to go; I know that you will allow...” she said quickly, without taking a breath. - Which officers? Who did they bring? “I don’t understand anything,” said the Countess. Natasha laughed, the Countess also smiled faintly. – I knew that you would allow... so I’ll say so. - And Natasha, kissing her mother, got up and went to the door. In the hall she met her father, who had returned home with bad news.