In the autumn of 1945 Isaiah Berlin, then an official of the British Foreign Office, visited Russia for the first time since he had left it in 1920, aged eleven. It was during this visit that his famous meetings with Anna Akhmatova and Boris Pasternak took place.1 At the end of his period of duty Berlin wrote a remarkable long memorandum, to which he gave the characteristically unassuming title “A Note on Literature and the Arts in the Russian Soviet Federated Socialist Republic in the Closing Months of 1945.”2
He was modest, too, about the content of his report. He enclosed a copy of it with a letter dated March 23, 1946, to Averell Harriman, US ambassador to the USSR. In the letter, written from the British embassy in Washington, he told Harriman: “I enclose a long and badly written report on Russian literature etc. which I am instructed to forward to you by Frank Roberts [British Minister in Moscow]. I doubt whether there is anything in it that is either new or arresting—here only Jock Balfour [British Minister in Washington] has read it, in the Foreign Office I doubt if anyone will. It is confidential only because of the well-known consequences to the possible sources of the information contained in it, should its existence ever become known to ‘them.”‘
Berlin’s self-effacing account of his dispatch is of course quite misleading. As Michael Ignatieff writes in his biography of Berlin: “Its modest title belied its ambitions: it was nothing less than a history of Russian culture in the first half of the twentieth century, a chronicle of Akhmatova’s fateful generation. It was probably the first Western account of Stalin’s war against Russian culture. On every page there are traces of what she—Chukovsky and Pasternak as well—told him about their experiences in the years of persecution.” 3
The Soviet literary scene is a peculiar one, and in order to understand it few analogies from the West are of use. For a variety of causes Russia has in historical times led a life to some degree isolated from the rest of the world, and never formed a genuine part of the Western tradition; indeed her literature has at all times provided evidence of a peculiarly ambivalent attitude to the uneasy relationship between herself and the West, taking the form now of a violent and unsatisfied longing to enter and become part of the mainstream of European life, now of a resentful (“Scythian”) contempt for Western values, not by any means confined to professing Slavophiles; but most often of an unresolved, self-conscious combination of these mutually opposed currents of feeling. This mingled emotion of love and of hate permeates the writing of virtually every well-known Russian author, sometimes rising to great vehemence in the protest against foreign influence which, in one form or another, colors the masterpieces of Griboedov, Pushkin, Gogol, Nekrasov, Dostoevsky, Herzen, Tolstoy, Chekhov, Blok.
The October Revolution insulated Russia even more completely, and her development became perforce still more self-regarding, self-conscious, and incommensurable with that of its neighbors. It is not my purpose to trace the situation historically, but the present [autumn 1945] is particularly unintelligible without at least a glance at previous events, and it would perhaps be convenient, and not too misleading, to divide its recent growth into three main stages—(a) 1900-1928; (b) 1928- 1937; (c) 1937 to the present—artificial and oversimple though this can easily be shown to be.
The first quarter of the present century was a time of storm and stress during which Russian literature, particularly poetry (as well as the theater and the ballet), principally (although one is not allowed to say so today) under French and, to some degree, German influence, attained its greatest height since its classical age of Pushkin, Lermontov, and Gogol. Upon this the October Revolution made a violent impact, but it did not dam the swelling tide. Absorbed and inexhaustible preoccupation with social and moral questions is perhaps the most arresting single characteristic of Russian art and thought as a whole; and this largely shaped the great Revolution, and after its triumph led to a long, fierce battle between, on one side, those primarily artistic rebels who looked to the Revolution to realize their own most violent “anti-bourgeois” attitudes (and attitudinizing) and, on the other, those primarily political men of action who wished to bend all artistic and intellectual activity directly to the social and economic ends of the Revolution.
The rigid censorship which shut out all but carefully selected authors and ideas, and the prohibition or discouragement of many nonpolitical forms of art (particularly trivial genres such as popular love, mystery, and detective stories, as well as all varieties of novelettes and general trash), automatically focused the attention of the reading public on new and experimental work, filled, as often before in Russian literary history, with strongly felt and often quaint and fanciful social notions. Perhaps because conflicts in the more obviously dangerous waters of politics and economics might easily be thought too alarming, literary and artistic wars became (as they did in German countries a century earlier under Metternich’s police) the only genuine battlefield of ideas; even now the literary periodicals, tame as they necessarily are, for this very reason make livelier reading than the monotonously conformist daily, and purely political, press.
The main engagement of the early and middle 1920s was fought between the free and somewhat anarchist literary experimenters and the Bolshevik zealots, with unsuccessful attempts at a truce by such figures as Lunacharsky and Bubnov.4 This culminated, by 1927-1928, first in the victory, and then, when it seemed to the authorities too revolutionary and even Trotskyist, in the collapse and purge (during the 1930s), of the notorious RAPP (the Revolutionary Association of Proletarian Writers), led by the most uncompromising fanatic of a strictly collectivist proletarian culture, the critic Averbakh. There followed, during the period of “pacification” and stabilization organized by Stalin and his practical-minded collaborators, a new orthodoxy, directed principally against the emergence of any ideas likely to disturb and so divert attention from the economic tasks ahead. This led to a universal dead level, to which the only surviving classical author of the great days, Maxim Gorky, finally and, according to some of his friends, with reluctant despair, gave his blessing.
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