The Shadow of the Gloomy East. Ferdynand Antoni Ossendowski

Чтение книги онлайн.

СКАЧАТЬ

      The war, then, had to be fought upon two fronts: against the awakening masses of the nation which were drifting ever nearer towards the revolutionary camp and against those of their own kind, who in their sagacious efforts at the progress of civilisation, desired the State to seize upon the thoughts and energies of the rising nation and to turn them to good account.

      On both the fronts the self-same weapon was used, the most dastardly of all-provocation—the practice of conjuring up disturbances during which leaders and participants could be seized. Of those arrested the most depraved were seduced into the service of the ​political police; they became the willing tools to spread demoralisation and disorder in the revolutionary ranks, and they served thus the purpose o the parasites.

      The revolution of 1905, that uprising of the Russian intelligentsia, was choked in blood in the Court Square in Petrograd, and in the so-called "express courts" in the provinces, through the paid agents of the Minister Durnovo, Generals Kurlov and Trepov, who had been drawn from the ranks of the revolutionaries.

      The priest Gapon, worshipped by the workmen, led to death in front of the Imperial Palace masses of his comrades, and then hid behind the walls of the political police till he received the money for a journey abroad.

      The agent-provocator Ivanov first incited the Siberian social-democrats to armed risings of protest against General Rennenkampf, then denounced the more prominent leaders and took a leading part in hunting them down and dragging them to execution.

      Through the revelations of the publicist Burtsev, and the ex-director of the III Department of the Ministry of the Interior, Lopuchin, the responsible leaders of the social-democratic and revolutionary parties were one after the other proved to be paid agents of the Government and at the same time in touch with the most secret revolutionary councils.

      These are but a few instances which illustrate the very peculiar methods of aristocratic and official Russia.

      ​

      CHAPTER II

      The Face Laid Bare

      THAT great master, Leo Tolstoy, during the period of his life when he was perfectly frank and candid, described with ruthless sincerity the weird twilight which broods over the peasant soul, although at a later epoch he devoted himself to search and to find the rejuvenating and ennobling elements that lie in the depths of the mind.

      Savage, brutish instincts, primitive passion and hatred, a hand ready to murder, the love-seeking dusk reminiscent of the murkmess of the low, smoke-filled cottages, silent, ill-boding hatred resembling the combat of two enraged stags in misty dawn upon a marsh dotted with tufts of brown-black, rank grass cut down by winds and frosts. When betimes the conscience, the almost listless conscience, of that savage stirs, and begins to give utterance to words that whip and scourge of an almost pagan mysticism, then, in his frenzy of self-mortification, that savage man is ready of his own free will to submit to every martyrdom that shall purge with the torment of the sinful body the mire and dirt deposited upon his soul.

      Tolstoy was the first of Russian novelists to give ​currency to the definition of the Russian nation as one "carrying God in its soul"—"the carrier of God" (Bogonosiets). Is this definition apposite? It would be useless to discuss this question. If we admit this truth, we have to acknowledge that the Deity which abides in the soul of the Russian people is neither Yahove nor the Christian God, but only the idol of some primitive deistic thought, made of clay, wood, and stone, some Perkunas or Moloch.

      Still another great writer, Theodor Dostoyevski, the anatomist of the Russian soul, endeavoured to approach the true Divinity abiding in the Russian soul by every possible metaphysical quibble, but succeeded in putting before us the Karamasovs—father and sons—and Smierdyakov, and sundry "devils," including Raskolnikov, in whose souls a European psychologist can in no wise discern his God. He will behold there the sinister, contorted features of the gods of primeval pagans, nomadic Shaman-images, and only sometimes he feels himself in the presence of a sectarian God, in whose name men killed and burned others and themselves. This divinity has been worshipped for the last three hundred years secretly in the forests of the North and Kama within ancient "Skitas" (chapels) made of cedar or larch trees, by the priests of the "old Faith," which was suppressed by the "first Antichrist," Tsar Peter I, and later by the "General of the Knights of Malta," Tsar Paul I, who himself met with a violent death.

      ​Thus, while in the country we behold primitive men and primeval passions, the instincts of the original "homo sapiens," turned nomad and pagan, according to whose views crimes are not sins, we are being shown quite a different picture, perhaps even more dangerous from a psychological point of view, by the poet of barefeeters and revolutionary workmen in the towns—Gorky.

      When he saw that the types of heroes, represented for instance in the novel Mother, were not exactly attractive in their nudity, he tried to adorn them with the mantle of respect for old age, of filial love, of fidelity to ideals; but then his figures became wooden, astonishingly like marionettes of a pantomime, like vociferous provincial actors. Nobody could believe that these worthies ever lived.

      But when those heroes dream of "the naked man upon the naked earth," when they want to throw one massive, collective bomb of revenge into the human ant-heap—their words burn with true force.

      Let us consider the facts. There came the October revolution, that triumph of the illiterate, the day of the "approaching brute," of the Russian "Apocalyptic monster." What were Gorky's heroes doing? Why, they robbed and destroyed the workshops of their own labour and the property of the whole nation, condemning all to misery and to degrading independence on other nations. They have killed off or driven off the brains of industry—the technicians and capitalists, the ​organisers; they took over the management of mine and factory, reducing them within three years to a state of utter bankruptcy; they were giving away millions of national money to a multitude of swindlers or jesters for the setting up of factories for the manufacture of bread from sawdust, sugar from straw, soap from turf, etc.; they were the men who, during the Soviet rule, took a bloody revenge, annihilated morality and faith, introduced inquisitorial tortures, and welcomed the unknown author of the imaginary decrees on the "nationalisation of women" and on the "Freelove Sunday" with a roar of applause.

      If Gorky walks on stilts when describing characters equipped with general human psychological traits, his talent blazes up with magnificent fire when the heroes are types from Malvina or The Barefeeters … barefeeted … bare in the direct meaning of the word and transferred in their attitude to society and nationhood. The barefeeters are the outcasts of society not because they are criminals, terrorists, or anarchists. No! they are neither petty pickpockets nor slothful parasites produced as well by the town as by the village. What is there terrible in them? Such types fill at best the nightshelters, at worst prisons. We know them from the works of Chehov. Some of them are drunken dreamers, generally harmless, though sometimes given to smash windows or the faces of those with whom they disagree; others are suicidal dreamers, who brood over the unhealthy passages of their lives ​with souls and brains corroded with a hereditary wild desire for disorder, who curse everything and everybody, see darkness in the rays of the sun and the abyss opening under their feet, as they stand upon the paved courtyard of their wretched, lonely, dull cottages. Such degraded souls differ from the whimpering souls of Chehov's heroes inasmuch as their masters are "barefooted."

      What then is there terrible in these specific types of the Russian proletariat? Nothing at all; they are rather tragi-comic, pitiful, or at the utmost deserving of the attention of the policeman, of the social welfare worker or the doctor.

      And, nevertheless … a, perusal of the thoughts and imagination of the barefeeters fills the heart of a cultured reader with terror. There is an absolute self-erasement from the ranks СКАЧАТЬ