In the two preceding chapters I have tried to give the reader my impression; of Russian life as I saw it in Petersburg and Moscow, as a spectacle of collapse, as the collapse of a political, social, and economic system, akin to our own but weaker and more rotten than our own, which has crashed under the pressure of six years of war and misgovernment. The main collapse occurred in 1917 when Tsarism, brutishly incompetent, became manifestly impossible. It had wasted the whole land, lost control of its army and the confidence of the entire population. Its police system had degenerated into a régime of violence and brigandage. It fell inevitably.
And there was no alternative government. For generations the chief energies of Tsarism had been directed to destroying any possibility of an alternative government. It had subsisted on that one fact that, bad as it was, there was nothing else to put in its place. The first Russian Revolution, herefore, turned Russia into a debating society and a political scramble.
The liberal forces of the country, unaccustomed to action or responsibility, set up a clamorous discussion whether Russia was to be a constitutional monarchy, a liberal republic, a socialist republic, or what not. Over the confusion gesticulated Kerensky in attitudes of the finest liberalism. Through it loomed various ambiguous adventurers, “strong men,” sham strong men, Russian Monks and Russian Bonapartes. What remained of social order collapsed. In the closing months of 1917 murder and robbery were common street incidents in Petersburg and Moscow, as common as an automobile accident in the streets of London, and less heeded. On the Reval boat was an American who had formerly directed the affairs of the American Harvester Company in Russia. He had been in Moscow during this phase of complete disorder. He described hold-ups in open daylight in busy streets, dead bodies lying for hours in the gutter — as a dead kitten might do in a western town — while crowds went about their business along the side-walk.
Through this fevered and confused country went the representatives of Britain and France, blind to the quality of the immense and tragic disaster about them, intent only upon the war, badgering the Russians to keep on fighting and make a fresh offensive against Germany. But when the Germans made a strong thrust towards Petersburg through the Baltic provinces and by sea, the British Admiralty, either through sheer cowardice or through Royalist intrigues, failed to give any effectual help to Russia. Upon this matter the evidence of the late Lord Fisher is plain. And so this unhappy country, mortally sick and, as it were, delirious, staggered towards a further stage of collapse.
From end to end of Russia, and in the Russian-speaking community throughout the world, there existed only one sort of people who had common general ideas upon which to work, a common faith and a common will, and that was the Communist party. While all the rest of Russia was either apathetic like the peasantry or garrulously at sixes and sevens or given over to violence or fear, the Communists believed and were prepared to act. Numerically they were and are a very small part of the Russian population. At the present time not one per cent. of the people in Russia are Communists; the organised party certainly does not number more than 600,000 and has probably not much more than 150,000 active members. Nevertheless, because it was in those terrible days the only organisation which gave men a common idea of action, common formulæ, and mutual confidence, it was able to seize and retain control of the smashed empire. It was and it is the only sort of administrative solidarity possible in Russia. These ambiguous adventurers who have been and are afflicting Russia, with the support of the Western Powers, Deniken, Kolchak, Wrangel and the like, stand for no guiding principle and offer no security of any sort upon which men’s confidence can crystallise. They are essentially brigands. The Communist party, however one may criticise it, does embody an idea and can be relied upon to stand by its idea. So far it is a thing morally higher than anything that has yet come against it. It at once secured the passive support of the peasant mass by permitting them to take land from the estates and by making peace with Germany. It restored order — after a frightful lot of shooting — in the great towns. For a time everybody found carrying arms without authority was shot. This action was clumsy and bloody but effective. To retain its power this Communist Government organised Extraordinary Commissions, with practically unlimited powers, and crushed out all opposition by a Red Terror. Much that that Red Terror did was cruel and frightful, it was largely controlled by narrow-minded men, and many of its officials were inspired by social hatred and the fear of counter-revolution, but if it was fanatical it was honest. Apart from individual atrocities it did on the whole kill for a reason and to an end. Its bloodshed was not like the silly aimless butcheries of the Deniken régime, which would not even recognise, I was told, the Bolshevik Red Cross. And to-day the Bolshevik Government sits, I believe, in Moscow as securely established as any Government in Europe, and the streets of the Russian towns are as safe as any streets in Europe.
It not only established itself and restored order, but — thanks largely to the genius of that ex-pacifist Trotsky — it re-created the Russian army as a fighting force. That we must recognise as a very remarkable achievement. I saw little of the Russian army myself, it was not what I went to Russia to see, but Mr. Vanderlip, the enterprising American financier, whom I found in Moscow engaged in some mysterious negotiations with the Soviet Government, had been treated to a review of several thousand troops, and was very enthusiastic about their spirit and equipment. My son and I saw a number of drafts going to the front, and also bodies of recruits joining up, and our impression is that the spirit of the men was quite as good as that of similar bodies of British recruits in London in 1917–18.
Now who are these Bolsheviki who have taken such an effectual hold upon Russia? According to the crazier section of the British Press they are the agents of a mysterious racial plot, a secret society, in which Jews, Jesuits, Freemasons, and Germans are all jumbled together in the maddest fashion. As a matter of fact, nothing was ever quite less secret than the ideas and aims and methods of the Bolsheviks, nor anything quite less like a secret society than their organisation. But in England we cultivate a peculiar style of thinking, so impervious to any general ideas that it must needs fall back upon the notion of a conspiracy to explain the simplest reactions of the human mind. If, for instance, a day labourer in Essex makes a fuss because he finds that the price of his children’s boots has risen out of all proportion to the increase in his weekly wages, and declares that he and his fellow-workers are being cheated and underpaid, the editors of The Times and of the Morning Post will trace his resentment to the insidious propaganda of some mysterious society at Konigsberg or Pekin. They cannot conceive how otherwise he should get such ideas into his head. Conspiracy mania of this kind is so prevalent that I feel constrained to apologise for my own immunity. I find the Bolsheviks very much what they profess to be. I find myself obliged to treat them as fairly straightforward people. I do not agree with either their views or their methods, but that is another question.
The Bolsheviks are Marxist Socialists. Marx died in London nearly forty years ago; the propaganda of his views has been going on for over half a century. It has spread over the whole earth and finds in nearly every country a small but enthusiastic following. It is a natural result of worldwide economic conditions. Everywhere it expresses the same limited ideas in the same distinctive phrasing. It is a cult, a world-wide international brotherhood. No one need learn Russian to study the ideas of Bolshevism. The enquirer will find them all in the London Plebs or the New York Liberator in exactly the same phrases as in the Russian Pravda. They hide nothing. They say everything. And just precisely what these Marxists write and say, so they attempt to do.
It will be best if I write about Marx without any hypocritical deference. I have always regarded him as a Bore of the extremest sort. His vast unfinished work, Das Kapital, a cadence of wearisome volumes about such phantom unrealities as the bourgeoisie and the proletariat, a book for ever maundering away into tedious secondary discussions, impresses me as a monument of pretentious pedantry. But before I went to Russia on this last occasion I had no active hostility to Marx. I avoided his works, and when I encountered Marxists I disposed of them by asking them to tell me exactly what people constituted the proletariat. None of them knew. No Marxist knows. In Gorky’s flat I listened with attention while Bokaiev discussed with Shalyapin the fine question of whether in Russia there was a proletariat at all, distinguishable from the peasants. As Bokaiev has been head of the Extraordinary Commission of the Dictatorship of the Proletariat in Petersburg, it was interesting to note the fine difficulties of the argument. The “proletarian” in the Marxist jargon is like the “producer” in the jargon of some political economists, who is supposed to be a creature absolutely distinct and different from the “consumer.” So the proletarian is a figure put into flat opposition to something called capital. I find in large type outside the current number of the Plebs, “The working class and the employing class have nothing in common.” Apply this to a works foreman who is being taken in a train by an engine-driver to see how the house he is having built for him by a building society is getting on. To which of these immiscibles does he belong, employer or employed? The stuff is sheer nonsense.
In Russia I must confess my passive objection to Marx has changed to a very active hostility. Wherever we went we encountered busts, portraits, and statues of Marx. About two-thirds of the face of Marx is beard, a vast solemn woolly uneventful beard that must have made all normal exercise impossible. It is not the sort of beard that happens to a man, it is a beard cultivated, cherished, and thrust patriarchally upon the world. It is exactly like Das Kapital in its inane abundance, and the human part of the face looks over it owlishly as if it looked to see how the growth impressed mankind. I found the omnipresent images of that beard more and more irritating. A gnawing desire grew upon me to see Karl Marx shaved. Some day, if I am spared, I will take up shears and a razor against Das Kapital; I will write The Shaving of Karl Marx.
But Marx is for the Marxists merely an image and a symbol, and it is with the Marxist and not with Marx that we are now dealing. Few Marxists have read much of Das Kapital. The Marxist is very much the same sort of person in all modern communities, and I will confess that by my temperament and circumstances I have the very warmest sympathy for him. He adopts Marx as his prophet simply because he believes that Marx wrote of the class war, an implacable war of the employed against the employer, and that he prophesied a triumph for the employed person, a dictatorship of the world by the leaders of these liberated employed persons (dictatorship of the proletariat), and a Communist millennium arising out of that dictatorship. Now this doctrine and this prophecy have appealed in every country with extraordinary power to young persons, and particularly to young men of energy and imagination who have found themselves at the outset of life imperfectly educated, ill-equipped, and caught into hopeless wages slavery in our existing economic system. They realise in their own persons the social injustice, the stupid negligence, the colossal incivility of our system; they realise that they are insulted and sacrificed by it; and they devote themselves to break it and emancipate themselves from it. No insidious propaganda is needed to make such rebels; it is the faults of a system that half-educates and then enslaves them which have created the Communist movement wherever industrialism has developed. There would have been Marxists if Marx had never lived. When I was a boy of fourteen I was a complete Marxist, long before I had heard the name of Marx. I had been cut off abruptly from education, caught in a detestable shop, and I was being broken in to a life of mean and dreary toil. I was worked too hard and for such long hours that all thoughts of self-improvement seemed hopeless. I would have set fire to that place if I had not been convinced it was over-insured. I revived the spirit of those bitter days in a conversation I had with Zorin, one of the leaders of the Commune of the North. He is a young man who has come back from unskilled work in America, a very likeable human being and a humorous and very popular speaker in the Petersburg Soviet. He and I exchanged experiences, and I found that the thing that rankled most in his mind about America was the brutal incivility he had encountered when applying for a job as packer in a big dry goods store in New York. We told each other stories of the way our social system wastes and breaks and maddens decent and willing men. Between us was the freemasonry of a common indignation.
It is that indignation of youth and energy, thwarted and misused, it is that and no mere economic theorising, which is the living and linking inspiration of the Marxist movement throughout the world. It is not that Marx was profoundly wise, but that our economic system has been stupid, selfish, wasteful, and anarchistic. The Communistic organisation has provided for this angry recalcitrance certain shibboleths and passwords; “Workers of the World unite,” and so forth. It has suggested to them an idea of a great conspiracy against human happiness concocted by a mysterious body of wicked men called capitalists. For in this mentally enfeebled world in which we live to-day conspiracy mania on one side finds its echo on the other, and it is hard to persuade a Marxist that capitalists are in their totality no more than a scrambling disorder of mean-spirited and short-sighted men. And the Communist propaganda has knitted all these angry and disinherited spirits together into a world-wide organisation of revolt — and hope — formless though that hope proves to be on examination. It has chosen Marx for its prophet and red for its colour. . . . And so when the crash came in Russia, when there remained no other solidarity of men who could work together upon any but immediate selfish ends, there came flowing back from America and the West to rejoin their comrades a considerable number of keen and enthusiastic young and youngish men, who had in that more bracing Western world lost something of the habitual impracticability of the Russian and acquired a certain habit of getting things done, who all thought in the same phrases and had the courage of the same ideas, and who were all inspired by the dream of a revolution that should bring human life to a new level of justice and happiness. It is these young men who constitute the living force of Bolshevism. Many of them are Jews, because most of the Russian emigrants to America were Jews; but few of them have any strong racial Jewish feeling. They are not out for Jewry but for a new world. So far from being in continuation of the Jewish tradition the Bolsheviks have put most of the Zionist leaders in Russia in prison, and they have proscribed the teaching of Hebrew as a “reactionary” language. Several of the most interesting Bolsheviks I met were not Jews at all, but blond Nordic men. Lenin, the beloved leader of all that is energetic in Russia to-day, has a Tartar type of face and is certainly no Jew.
This Bolshevik Government is at once the most temerarious and the least experienced governing body in the world. In some directions its incompetence is amazing. In most its ignorance is profound. Of the diabolical cunning of “capitalism” and of the subtleties of reaction it is ridiculously suspicious, and sometimes it takes fright and is cruel. But essentially it is honest. It is the most simple-minded Government that exists in the world to-day.
Its simple-mindedness is shown by one question that I was asked again and again during this Russian visit. “When is the social revolution going to happen in England?” Lenin asked me that, Zenovieff, who is the head of the Commune of the North, Zorin, and many others.
Because it is by the Marxist theory all wrong that the social revolution should happen first in Russia. That fact is bothering every intelligent man in the movement. According to the Marxist theory the social revolution should have happened first in the country with the oldest and most highly developed industrialism, with a large, definite, mainly propertyless, mainly wages-earning working class (proletariat). It should have begun in Britain, and spread to France and Germany, then should have come America’s turn and so on. Instead they find Communism in power in Russia, which really possesses no specialised labouring class at all, which has worked its factories with peasant labourers who come and go from the villages, and so has scarcely any “proletariat”— to unite with the workers of the world and so forth — at all. Behind the minds of many of these Bolsheviks with whom I talked I saw clearly that there dawns now a chill suspicion of the reality of the case, a realisation that what they have got in Russia is not truly the promised Marxist social revolution at all, that in truth they have not captured a State but got aboard a derelict. I tried to assist the development of this novel and disconcerting discovery. And also I indulged in a little lecture on the absence of a large “class-conscious proletariat” in the Western communities. I explained that in England there were two hundred different classes at least, and that the only “class-conscious proletarians” known to me in the land were a small band of mainly Scotch workers kept together by the vigorous leadership of a gentleman named MacManus. Their dearest convictions struggled against my manifest candour. They are clinging desperately to the belief that there are hundreds of thousands of convinced Communists in Britain, versed in the whole gospel of Marx, a proletarian solidarity, on the eve of seizing power and proclaiming a British Soviet Republic. They hold obstinately to that after three years of waiting — but their hold weakens.
Among the most amusing things in this queer intellectual situation are the repeated scoldings that come by wireless from Moscow to Western Labour because it does not behave as Marx said it would behave. It isn’t red — and it ought to be. It is just yellow.
My conversation with Zenovieff was particularly curious. He is a man with the voice and animation of Hilaire Belloc, and a lot of curly coal-black hair. “You have civil war in Ireland,” he said. “Practically,” said I. “Which do you consider are the proletarians, the Sinn Feiners or the Ulstermen?” We spent some time while Zenovieff worked like a man with a jigsaw puzzle trying to get the Irish situation into the class war formula. That jigsaw puzzle remained unsolved, and we then shifted our attention to Asia. Impatient at the long delay of the Western proletarians to emerge and declare themselves, Zenovieff, assisted by Bela Kun, our Mr. Tom Quelch, and a number of other leading Communists, has recently gone on a pilgrimage to Baku to raise the Asiatic proletariat. They went to beat up the class-conscious wages slaves of Persia and Turkestan. They sought out factory workers and slum dwellers in the tents of the steppes. They held a congress at Baku, at which they gathered together a quite wonderful accumulation of white, black, brown, and yellow people, Asiatic costumes and astonishing weapons. They had a great assembly in which they swore undying hatred of Capitalism and British imperialism; they had a great procession in which I regret to say certain batteries of British guns, which some careless, hasty empire-builder had left behind him, figured; they disinterred and buried again thirteen people whom this British empire-builder seems to have shot without trial, and they burnt Mr. Lloyd George, M. Millerand, and President Wilson in effigy. I not only saw a five-part film of this remarkable festival when I visited the Petersburg Soviet, but, thanks to Zorin, I have brought the film back with me. It is to be administered with caution and to adults only. There are parts of it that would make Mr. Gwynne of the Morning Post or Mr. Rudyard Kipling scream in their sleep. If so be they ever slept again after seeing it.
I did my best to find out from Zenovieff and Zorin what they thought they were doing in the Baku Conference. And frankly I do not think they know. I doubt if they have anything clearer in their minds than a vague idea of hitting back at the British Government through Mesopotamia and India, because it has been hitting them through Kolchak, Deniken, Wrangel, and the Poles. It is a counter-offensive almost as clumsy and stupid as the offensives it would counter. It is inconceivable that they can hope for any social solidarity with the miscellaneous discontents their congress assembled. One item “featured” on this Baku film is a dance by a gentleman from the neighbourhood of Baku. He is in fact one of the main features of this remarkable film. He wears a fur-trimmed jacket, high boots, and a high cap, and his dancing is a very rapid and dexterous step dancing. He produces two knives and puts them between his teeth, and then two others which he balances perilously with the blades dangerously close to his nose on either side of it. Finally he poises a fifth knife on his forehead, still stepping it featly to the distinctly Oriental music. He stoops and squats, arms akimbo, sending his nimble boots flying out and back like the Cossacks in the Russian ballet. He circles slowly as he does this, clapping his hands. He is now rolled up in my keeping, ready to dance again when opportunity offers. I tried to find out whether he was a specimen Asiatic proletarian or just what he symbolised, but I could get no light on him. But there are yards and yards of film of him. I wish I could have resuscitated Karl Marx, just to watch that solemn stare over the beard, regarding him. The film gives no indication of the dancer’s reception by Mr. Tom Quelch.
I hope I shall not offend Comrade Zorin, for whom I have a real friendship, if I thus confess to him that I cannot take his Baku Conference very seriously. It was an excursion a pageant, a Beano. As a meeting of Asiatic proletarians it was preposterous. But if it was not very much in itself, it was something very important in its revelation of shifting intentions. Its chief significance to me is this, that it shows a new orientation of the Bolshevik mind as it is embodied in Zenovieff. So long as the Bolsheviki held firmly with unshaken conviction to the Marxist formula they looked westward, a little surprised that the “social revolution” should have begun so far to the east of its indicated centre. Now as they begin to realise that it is not that prescribed social revolution at all but something quite different which has brought them into power, they are naturally enough casting about for a new system of relationships. The ideal figure of the Russian republic is still a huge western “Worker,” with a vast hammer or a sickle. A time may come, if we maintain the European blockade with sufficient stringency and make any industrial recuperation impossible, when that ideal may give place altogether to a nomadic-looking gentleman from Turkestan with a number of knives. We may drive what will remain of Bolshevik Russia to the steppes and the knife. If we help some new Wrangel to pull down the by no means firmly established Government in Moscow, under the delusion that thereby we shall bring about “representative institutions” and a “limited monarchy,” we may find ourselves very much out in our calculations. Any one who destroys the present law and order of Moscow will, I believe, destroy what is left of law and order in Russia. A brigand monarchist government will leave a trail of fresh blood across the Russian scene, show what gentlemen can do when they are roused, in a tremendous pogrom and White Terror, flourish horribly for a time, break up and vanish. Asia will resume. The simple ancient rhythm of the horseman plundering the peasant and the peasant waylaying the horseman will creep back across the plains to the Niemen and the Dniester. The cities will become clusters of ruins in the waste; the roads and railroads will rot and rust; the river traffic will decay. . . .
This Baku Conference has depressed Gorky profoundly. He is obsessed by a nightmare of Russia going east. Perhaps I have caught a little of his depression.
Last updated Monday, December 22, 2014 at 10:56