Speak, Memory

To some of the several fellow émigrés I met in Cambridge the general trend of my feelings was so obvious and familiar a thing that it would have fallen flat and seemed almost improper if put into words. With the whiter of those White Russians I soon found out that patriotism and politics boiled down to a snarling resentment which was directed more against Kerenski than against Lenin and which proceeded solely from material discomforts and losses. Then, too, I ran into some quite unexpected difficulties with such of my English acquaintances as were considered to be cultured and subtle, and humane, but who, for all their decency and refinement, would lapse into the most astonishing drivel when Russia was being discussed. I want to single out here a young Socialist I knew, a lanky giant whose slow and multiple manipulations of a pipe were horribly aggravating when you did not agree with him and delightfully soothing when you did. With him, I had many political wrangles, the bitterness of which invariably dissolved when we turned to the poets we both cherished. Today he is not unknown among his peers, which is, I readily admit, a pretty meaningless phrase, but then, I am doing my best to obscure his identity; let me refer to him by the name of “Nesbit” as I dubbed him (or affirm now having dubbed him), not only because of his alleged resemblance to early portraits of Maxim Gorki, a regional mediocrity of that era, one of whose first stories (“My Fellow Traveler”—another apt note) had been translated by a certain R. Nesbit Bain, but also because “Nesbit” has the advantage of entering into a voluptuous palindromic association with “Ibsen,” a name I shall have to evoke presently.

It is probably true, as some have argued, that sympathy for Leninism on the part of English and American liberal opinion in the twenties was swung by consideration of home politics. But it was also due to simple misinformation. My friend knew little of Russia’s past and this little had come to him through polluted Communist channels. When challenged to justify the bestial terror that had been sanctioned by Lenin—the torture-house, the blood-bespattered wall—Nesbit would tap the ashes out of his pipe against the fender knob, recross sinistrally his huge, heavily shod, dextrally crossed legs, and murmur something about the “Allied Blockade.” He lumped together as “Czarist elements” Russian émigrés of all hues, from peasant Socialist to White general—much as today Soviet writers wield the term “Fascist.” He never realized that had he and other foreign idealists been Russians in Russia, he and they would have been destroyed by Lenin’s regime as naturally as rabbits are by ferrets and farmers. He maintained that the reason for what he demurely called “less variety of opinion” under the Bolsheviks than in the darkest Tsarist days was “the want of any tradition of free speech in Russia,” a statement he got, I believe, from the sort of fatuous “Dawn in Russia” stuff that eloquent English and American Leninists wrote in those years. But the thing that irritated me perhaps most was Nesbit’s attitude toward Lenin himself. All cultured and discriminating Russians knew that this astute politician had about as much taste and interest in aesthetic matters as an ordinary Russian bourgeois of the Flaubertian épicier sort (the type that admired Pushkin on the strength of Chaykovski’s vile librettos, wept at the Italian opera, and was allured by any painting that told a story); but Nesbit and his highbrow friends saw in him a kind of sensitive, poetic-minded patron and promoter of the newest trends in art and would smile a superior smile when I tried to explain that the connection between advanced politics and advanced art was a purely verbal one (gleefully exploited by Soviet propaganda), and that the more radical a Russian was in politics, the more conservative he was on the artistic side.