A People's Tragedy (32 page)

I used to loll about in haystacks, although I had not made them, how I used to eat strawberries and raspberries, although I had not planted them, and how I used to drink fresh milk, although I had not milked the cows. So am I... unworthy to be called a revolutionary?

It was not just Lenin's emotions which were rooted in his noble past. So too were many of his political attitudes: his dogmatic outlook and domineering manner; his intolerance of any form of criticism from subordinates; and his tendency to look upon the masses as no more than the human material needed for his own revolutionary plans. As Gorky put it in 1917, 'Lenin is a "leader" and a Russian nobleman, not without certain psychological traits of this extinct class, and therefore he considers himself justified in performing with the Russian people a cruel experiment which is doomed to failure.'26

While, of course, it is all too easy to impose the Lenin of 1917 on that of the early 1890s, it is clear that many of the characteristics which he would display in power were already visible at this early stage. Witness, for example, Lenin's callous attitude to the suffering of the peasants during the famine of 1891 — his idea that aid should be denied to them to hasten the revolutionary crisis. Thirty years later he would show the same indifference to their suffering — which he was now in a position to exploit politically

— during the famine of 1921.

The charmed life of the Ul'ianovs came to an abrupt halt in 1887, when Lenin's elder brother Alexander was executed for his involvement in the abortive plot to kill the Tsar.

Alexander was generally thought to be the most gifted of the Ul'ianov children, the one most likely to leave his mark on the world. Whereas the young Vladimir had a cruel and angry streak — he often told lies and cheated at games — Alexander was honest and kind, serious and hard-working. In 1883 he entered St Petersburg University to read science and seemed set on becoming a biologist. But after his father's sudden death, in 1886, Alexander fell in with a group of student terrorists who modelled themselves on the People's Will. All of them were squires' sons, and many of them Poles, including ironically Joseph Pilsudski, who would later become the ruler of Poland and an arch-enemy of Lenin's regime. They conspired to blow up the Tsar's carriage on I March 1887, the sixth anniversary of Alexander II's assassination, when there would be a procession from the Winter Palace to a special memorial service at St Isaac's Cathedral.

Alexander put his scientific education into practice by designing and making the bombs.

But the plot was discovered by the police and the conspirators were arrested (one of them launched one of Alexander's bombs whilst they were inside the police station but the homemade device failed to go off). The seventy-two conspirators were imprisoned in the Peter and Paul Fortress — fifteen of them were later brought to trial.

Alexander, as one of the ring-leaders, realized that his fate was already sealed, and from the dock made a brave speech justifying the use of terrorism. He and four others were executed.

There is a legend that on hearing of his brother's death Lenin remarked to his sister Maria: 'No, we shall not take that road, our road must be different.' The implication is that Lenin was already committed to the Marxist cause — the 'we' of the quotation —

with its rejection of terror. But this is absurd. Maria at the time was only nine and thus hardly likely to recall the words accurately when she made this claim in 1924. And while it is true that Alexander's execution was a catalyst to Lenin's involvement in the revolutionary movement, his first inclination was, like his brother's, towards the tradition of the People's Will. Lenin's Marxism, which developed slowly after 1889, remained infused with the Jacobin spirit of the terrorists and their belief in the overwhelming importance of the seizure of power.

In 1887 Lenin enrolled as a law student at Kazan University. There, as the brother of a revolutionary martyr, he was drawn into yet another clandestine group modelling itself on the People's Will. Most of the group was arrested that December during student demonstrations. Lenin was singled out for punishment, no doubt partly because of his name, and, along with thirty-nine others, was expelled from the university. This effectively ended Lenin's chance of making a successful career for himself within the existing social order, and it is reasonable to suppose that much of his hatred for that order stemmed from this experience of rejection. Lenin was nothing if not ambitious.

Having failed to make a name for himself as a lawyer, he now set about trying to make one for himself as a revolutionary opponent of the law. Until 1890, when he was readmitted to take his law exams, he lived the life of an idle squire on his mother's estate at Kokushkino. He read law, tried unsuccessfully to run his own farm (which his mother had bought for him in the hope that he would make good), and immersed himself in radical books.

Chernyshevsky was his first and greatest love. It was through reading him that Lenin was converted into a revolutionary — long before he read any Marx. Indeed, by the time he came to Marxism, Lenin was already forearmed with the ideas not just of Chernyshevsky but also of Tkachev and the People's Will, and it was these that made for the distinctive features of his 'Leninist' approach to Marx. All the main components of Lenin's doctrine — the stress on the need for a disciplined revolutionary vanguard; the belief that action (the 'subjective factor') could alter the objective course of history (and in particular that seizure of the state apparatus could bring about a social revolution); his defence of Jacobin methods of dictatorship; his contempt for liberals and democrats (and indeed for socialists who compromised with them) — all these stemmed not so much from Marx as from the Russian revolutionary tradition.

Lenin used the ideas of Chernyshevsky, Nechaev, Tkachev and the People's Will to inject a distinctly Russian dose of conspiratorial politics into a Marxist dialectic that would otherwise have remained passive — content to wait for the revolution to mature through the development of objective conditions rather than eager to bring it about through political action. It was not Marxism that made Lenin a revolutionary but Lenin who made Marxism revolutionary.

Gradually, between 1889 and 1894, Lenin moved towards the Marxist mainstream. But only temporarily. To begin with, like many provincial revolutionaries, he merely added Marx's sociology to the putschist tactics of the People s Will. The goal of the revolutionary movement was still the seizure of power but the arena for this struggle was to be transferred from the peasantry to the working class. Then, in his first major published work,
The Development of Capitalism in Russia
(1893), he squared the lessons of Marx's work — that a capitalist stage of development was necessary before a socialist revolution — with his own preference for such a revolution in the immediate future through the bizarre (not to say preposterous) thesis that peasant Russia was already in the throes of capitalism, classifying no less than one-fifth of its peasant households as 'capitalist' and over half the peasants as 'proletarians'. This was Tkachev dressed up as Marx. It was only after his arrival in St Petersburg, during the autumn of 1893, that Lenin came round to the standard Marxist view — the view that Russia was only at the start of its capitalist stage and that to bring this to its maturity there had to be a democratic movement uniting the workers with the bourgeoisie in the struggle against autocracy. No more talk of a
coup d'etat
or of terror. It was only after the establishment of a 'bourgeois democracy', granting freedoms of speech and association for the organization of the workers, that the second and socialist phase of the revolution could begin.

Plekhanov's influence was paramount here. It was he who had first mapped out this two-stage revolutionary strategy. With it the Russian Marxists at last had an answer to the problem of how to bring about a post-capitalist society in a pre-capitalist one. After so many years of fruitless terror, it gave them grounds for their belief that in forsaking the seizure of power — which, as Plekhanov put it, could only lead to a 'despotism in Communist form' — they could still advance towards socialism. Lenin, in his own words, fell 'in love' with Plekhanov, as did all the Marxists in St Petersburg. Although Plekhanov lived in exile, his works made him their undisputed leader and sage. No other Russian Marxist had such a high standing in the European movement. His most famous work of 1895 — a stunningly reductionist interpretation of the Marxist world-view published under the pseudonym of Beltov and, like Marx's
Capital,
slipped past the Russian censors with the esoteric title
On the Question of Developing a Monistic
View of History
— 'made people into Marxists overnight'. He was the Moses of the Marxists. His works, in Potresov's words, brought 'the ten commandments of Marxism down from Mount Sinai and handed them to the Russian young'.27

At first, Lenin made a bad impression on the Marxists in St Petersburg. Many of them were repelled by this short and stocky figure with his egg-shaped, balding head, small piercing eyes, dry sarcastic laugh, brusqueness and acerbity. Lenin was a newcomer and his musty and 'provincial' appearance was distinctly unimpressive. Potresov described him at their first meeting as a 'typical middle-aged tradesman from some northern Yaroslavl' province'.* But through his conscientious dedication and self-discipline, his iron logic and practicality, Lenin soon emerged as a natural leader — a clear man of action — among the Petersburg intellectuals. Many people thought he was a decent man

— Lenin could be charming when he wanted and he was nearly always personally decent in his comradely relations — and not a few people fell in love with him. One of these was his future wife, Nadezhda Krupskaya, whom Lenin met around this time as a fellow propagandist in St Petersburg.28

The purpose of their propaganda was the education of a vanguard of 'conscious' workers

— Russian Bebels like Kanatchikov, who would organize the working class for the coming revolution. But education did not necessarily make the workers revolutionary.

On the contrary, as Kanatchikov soon discovered, most of the skilled and educated workers were more inclined to improve their lot within the capitalist system than seek to overthrow it. There was a growing tension between the mainly economic concerns of the workers and the political aims of those activists and intellectuals who would be their leaders. The Marxists were thus faced with the same dilemma which the Populists had confronted in relation to the peasantry after the mid-1870s: what should they do when the masses failed to respond to their propaganda? Whereas the Populists had been driven to isolated terrorism, the Marxists found a temporary solution to this problem in the switch from propaganda to mass agitationf as a means of organizing — and in the process politicizing — the working class through specific labour struggles. The new strategy was pioneered in the Vilno strikes of 1893, where the Marxist intelligentsia, instead of preaching to the Jewish workers, participated in the strikes and even learned Yiddish to gain their support. Two of the Wilno Social Democrats, Arkadii Kremer and Yuli Martov, explained their strategy in an influential pamphlet,
On Agitation,
written in 1895: through their involvement in organized strikes the workers would learn to appreciate the need for a broader political campaign, one led by the Social

* The merchants of Yaroslavl' had a long-established reputation, stretching back to the Middle Ages, for being much more cunning than the rest.

f For the Marxists of the 1890s 'propaganda' meant the gradual education of the workers in small study groups with the goal of inculcating in them a general understanding of the movement and class consciousness. Agitation' meant a mass campaign on specific labour and political issues.

Democrats, since the tsarist authorities would not tolerate a legal trade union movement.

In St Petersburg the new plan was taken up by the short-lived but windily titled Union of Struggle for the Emancipation of the Working Class. It was organized in 1895 by a small group of Marxist intellectuals, Martov and Lenin prominent among them, who were arrested almost at once. However, its local activists could claim some credit for the big but unsuccessful textile strike of 1896, when over 30,000 workers came out in protest.

After a year in prison Lenin was sentenced to three years' exile in Siberia (1897—1900).

Unlike the 'politicals' of his own regime, Lenin was allowed to live in considerable comfort. For 'health reasons' he was allowed to choose where he would live, and he chose a remote village called Shushenskoe in the southern Minusinsk region, which was well known for its tolerable climate. He took several crates of books and even a hunting gun with him, and kept in constant touch with his comrades. To enable Krupskaya to accompany him he agreed to marry her. The wedding took place in a church, since the Russian government did not recognize civil marriages, although neither bride nor bridegroom ever referred to this embarrassing episode in their later writings.29

During Lenin's exile the workers' movement in Russia became increasingly dominated by the new trend of 'Economism'. The Economists advocated concentrating on purely economic goals. Their aim was to improve the workers' conditions within the capitalist system rather than seeking to destroy it. To begin with, it was the workers and local factory activists who expressed this view. They believed that the workers should be left alone to run their own affairs, free from the direction of the socialist intelligentsia. But increasingly the same ideas were taken up by the so-called Legal Marxists. Kuskova and Struve, their best-known leaders, were brilliant theorists. Influenced by Eduard Bernstein's Revisionism, which was convulsing the German workers' movement at the time, as well as by neo-Kantian ideas, they sought to challenge many of the basic Marxist doctrines. Like Bernstein, they denied that capitalism was leading to a worsening of the workers' conditions. On the contrary, capitalism could be reconciled with socialism under a democratic system. The two would eventually converge. This meant that the workers should focus their efforts on reform rather than revolution. They should work within the law, in collaboration with the bourgeoisie rather than underground and in violent conflict with it.