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“Since the fall of the Berlin Wall in 1989, historians have become both more accurate and more honest—fractionally more brave, one might say—about that 'other' cleansing of the regions and peoples that were ground to atoms between the upper and nether millstones of Hitlerism and Stalinism. One of the most objective chroniclers is Professor Timothy Snyder of Yale University. In his view, it is still 'Operation Reinhardt,' or the planned destruction of Polish Jewry, that is to be considered as the centerpiece of what we commonly call the Holocaust, in which of the estimated 5.7 million Jewish dead, 'roughly three million were prewar Polish citizens.' We should not at all allow ourselves to forget the millions of non-Jewish citizens of Belarus, Russia, Ukraine, and other Slav territories who were also massacred. But for me the salient fact remains that anti-Semitism was the regnant, essential, organizing principle of all the other National Socialist race theories. It is thus not to be thought of as just one prejudice among many.”

“An imaginary friend once asked me why Americans can't stand Russia. The answer was cold, deadly, silent, and, well expected. It’s because in Soviet Russia nothing happens anymore, because it doesn’t exist anymore. And Americans are all about happenings. If there isn’t one – they don’t go where it isn’t, because there isn’t anything to happen to them there.”

“It was partly the war, the revolution did the rest. The war was an artificial break in life-- as if life could be put off for a time-- what nonsense! The revolution broke out willy-nilly like a sigh suppressed too long. Everyone was revived, reborn, changed, transformed. You might say that everyone has been through two revolutions-- his own, personal revolution as well as the general one. It seems to me that socialism is the sea, and all these separate streams, these private, individual revolutions, are flowing into it-- the sea of life, the sea of spontaneity. I said life, but I mean life as you see it in a great picture, transformed by genius, creatively enriched. Only now people have decided to experience it not in books and pictures, but in themselves, not as an abstraction but in practice.”

“Communism — ladies and gentlemen, I say it without flinching: communism in eastern Europe, Russia, China, Mongolia, North Korea, and Cuba brought land reform and human services; a dramatic bettering of the living conditions of hundreds of millions of people on a scale never before or never since witnessed in human history, and that's something to appreciate. Communism transformed desperately poor countries into societies in which everyone had adequate food, shelter, medical care, and education, and some of us who come from poor families who carry around the hidden injuries of class are very impressed; are very, very impressed by these achievements and are not willing to dismiss them as economistic. To say that socialism doesn't work is to overlook the fact that it did work and it worked for hundreds of millions of people. 'But what about the democratic rights that they lost?' We hear U.S. leaders talking about 'restoring' democracy to the communist countries, but these countries—with the exception of Czechoslovakia—were not democracies before communism. Russia was a Czarist autocracy; Poland was a right-wing fascist dictatorship under Piłsudski, with concentration camps of its own; Albania was an Italian fascist protectorate as early as 1927; Cuba was a U.S.-sponsored dictatorship under that butcher Batista; Lithuania, Hungary, Romania, and Bulgaria were outright fascist regimes openly allied with Nazi Germany in World War 2. So, what—exactly what democracy are we talking about restoring? The socialist countries did not take away any rights that didn't exist there in the first place.”

“Margarita scanned the crowd coming up the stairs and found the woman Korovyov was pointing to. She was a young woman of about twenty, with an unusually stunning figure, but with agitated and insistent eyes. "What handkerchief?" asked Margarita. "She has a chambermaid assigned to her," explained Korovyov, "and every night for thirty years the maid has laid out a handkerchief for her on her night table. The minute she wakes up she sees it there. She's tried burning it in the stove and drowning it in the river, but nothing helps. "What kind of handkerchief?" whispered Margarita, raising and lowering her hand. "A handkerchief with a dark-blue border. The fact is that when she was a waitress in a cafe, her boss lured her into the storeroom one day, and nine months later she gave birth to a baby boy, carried him into the woods, stuffed the handkerchief in his mouth, and then buried him in the ground. At her trial she said she had nothing to feed the child." "And where's the owner of the cafe?" asked Margarita. "Your Majesty," squeaked the cat suddenly from below." Allow me to ask you: what does the owner have to do with this? he wasn't the one who smothered the baby in the woods!”

“It was the USSR, as an emerging basketball power in the 1950s, that first called on Olympic leaders to officially add women's basketball to the program as a medal sport, a half century after the Fort Shaw girls demonstrated the game in St. Louis. Their first attempt came during a June 1955 meeting of the International Olympic Committee in Paris, where the Soviets asked delegates to vote on the adding women's competitions in volleyball, basketball, speed skating, and rowing, all of which were already open to male athletes.”

“The worst lie ever told is that it is easier to destroy than to create. This lie makes people apathetic about a number of imminently avoidable horrors, particularly the nuclear ones. But Oppenheimer didn’t just go outside one day and trip over an atomic bomb. Nuclear development required trillions of dollars and a massive sustained effort by America’s top politicians, military advisors, and scientific geniuses. Not one damn bit of it was easy. It was certainly harder that sitting down with Stalin or Khrushchev and having a talk . . . America had options. The path of destruction was a choice. It has always been America’s choice, and we citizens have always shrugged, assuming it’s too late to turn back the doomsday clock, although we’re the ones who wound it in the first place.”

“When I was a little boy and we were leaving Russia for some reason... my parents told me to say that we're moving to Belarus. Then we came to America and my parents like to say that we're FROM Belarus... I think so they don't hate us for being Russian. I guess we might actually be from Belarus, but I honestly don't know much about it. As they say, little lies become big lies, so most days, I like to think I'm from Paris.”

“Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.”

“Появилась даже такая шутка: Украина — это страна, где люди говорят по-русски, а Россия — это страна, где люди молчат по-русски [141].”

“Now life is given in exchange for pain and fear, and that's the basis of the whole deception. Now man is still not what he should be. There will e a new man, happy and proud. Whoever doesn't care whether he lives or doesn't live, he himself will be God. And that other God will no longer be.' 'So, that other God does exist, in your opinion?' 'He doesn't exist, but he does exist. In the stone there' no pain, but in the fear of the stone there is pain. God is the pain of the fear of death. Whoever conquers pain and fear will himself become God.”

“Christianity cannot be reduced to sentimental compassion, because it must be just. Compassionate Europeans need to realize that by taking Russians out of responsibility, they are actually doing them a disservice. Because the crime of the Russian state in Ukraine, not understood as a sin and not brought out of the soul through repentance, will inevitably lead to an even worse sin. To truly love the Russians is precisely to reveal to them the scale of their crime, to allow them to be horrified by what they have done, and to direct their souls to sincere repentance before God and men. Only after the collective Russian soul stumbles before the burden of its own responsibility and washes away tears of repentance before the victims, only then will it open the door to the future.”

“Presumably, the bells of the Church of the Ascension had been reclaimed by the Bolsheviks for the manufacture of artillery, thus returning them to the realm from whence they came. Though for all the Count knew, the cannons that had been salvaged from Napoleon's retreat to make the Ascension's bells had been forged by the French from the bells at La Rochelle; which in turn had been forged from British blunderbusses seized in the Thirty Years War. From bells to cannons and back again, from now until the end of time.”

“The bast, dispersing in shreds in the sunset whispered "Time has begun." The son, Adam, stripped naked, descended into the Old Testament of his native land and arrayed himself in bast; a wreath of roadside field grass he placed upon his brow, a staff, not a switch, he pulled from the ground, flourishing the birch branch like a sacred palm. On the road he stood like a guard. The dust-gray road ran into the sunset. And a crow perched there, perched and croaked, there where the celestial fire consumed the earth. There were blind men along the dust-gray road running into the twilight. Antique, crooken, they trailed along, lonely and sinister silhouettes, holding to one another and to their leader's cane. They were raising dust. One was beard-less, he kept squinting. Another, a little old man with a protruding lip, was whispering and praying. A third, covered with red hair, frowned. Their backs were bent, their heads bowed low, their arms extended to the staff. Strange it was to see this mute procession in the terrible twilight. They made their way immutable, primordial, blind. Oh, if only they could open their eyes, oh if only they were not blind! Russian Land, awake! And Adam, rude image of the returned king, lowered the birch branch to their white pupils. And on them he laid his hands, as, groaning and moaning they seated themselves in the dust and with trembling hands pushed chunks of black bread into their mouths. Their faces were ashen and menacing, lit with the pale light of deadly clouds. Lightning blazed, their blinded faces blazed. Oh, if only they opened their eyes, oh, if only they saw the light! Adam, Adam, you stand illumined by lightnings. Now you lay the gentle branch upon their faces. Adam, Adam, say, see, see! And he restores their sight. But the blind men turning their ashen faces and opening their white eyes did not see. And the wind whispered "Thou art behind the hill." From the clouds a fiery veil began to shimmer and died out. A little birch murmured, beseeching, and fell asleep. The dusk dispersed at the horizon and a bloody stump of the sunset stuck up. And spotted with brilliant coals glowing red, the bast streamed out from the sunset like a striped cloak. On the waxen image of Adam the field grass wreaths sighed fearfully giving a soft whistle and the green dewy clusters sprinkled forth fiery tears on the blind faces of the blind. He knew what he was doing, he was restoring their sight. ("Adam")”

“There is something in this January Siberian landscape that overpowers, oppresses, stuns. Above all, it is its enormity, its boundlessness, its oceanic limitlessness. The earth has no end here; the world has no end. Man is no created for such measureless. For him a comfortable, palpable, serviceable measure is the measure of his village, his field, street, house. At sea, the size of the ship's deck will be such a measure. Man is created for the kind of space that he can traverse at one try, with a single effort.”

“I wish I wasn't an imperial highness or an ex-grand duchess. I'm sick of people doing things to me because of what I am. Girl-in-white-dress. Short-one-with-fringe. Daughter-of-the-tsar. Child-of-the-ex-tyrant. I want people to look and see me, Anastasia Nikolaevna Romanova, not the caboose on a train of grand duchesses. Someday, I promise myself, no one will be able to hear my name or look at my picture and suppose they know all about me. Someday I will do something bigger than what I am.”

“The saddest thing of all was that their party represented a deviation from the conditions of the time. It was impossible to imagine that in the houses across the lane people were eating and drinking in the same way at such an hour. Beyond the window lay mute, dark, hungry Moscow. Her food stores were empty, and people had even forgotten to think of such things as game and vodka. And thus it turned out that the only true life is one that resembles the life around us and drowns in it without leaving a trace, that isolated happiness is not happiness, so that duck and alcohol, when they seem to be the only ones in town, are not alcohol and a duck at all.”

“My novels are set in a global space and pace. However, I have never visited most of the places. I wrote my first book in London but the story took the reader to places in Mexico, Denmark and Russia, and carefully avoided London. I access these global locations with my feet planted in front of my computer. I will use my internet connection to carefully enter the streets of a foreign city and find out how long it will take my main character to get from the airport to the city center – and if there are any shortcuts on the way. I wanted to do something new. The world is becoming a global village and we have to understand these different cultures. There is a Danish culture, an Israeli culture and so on. So if you want to go to Denmark, then read the book.”

“Democracy—here and in Britain and France, it hasn't been so universal a sniveling slavery as Naziism in Germany, such an imagination-hating, pharisaic materialism as Russia—even if it has produced industrialists like you, Frank, and bankers like you, R. C., and given you altogether too much power and money. On the whole, with scandalous exceptions, Democracy's given the ordinary worker more dignity than he ever had.”

“Les étrangers pensent que les nouveaux Russes sont obsédés par l’argent. Mais ce n’est pas ça. Les Russes jouent avec l’argent. Ils le jettent en l’air comme des confettis. Il est arrivé si vite et si abondamment. Hier il n’y en avait pas. Demain, qui sait ? Autant le claquer tout de suite. Chez vous, l’argent est essentiel, c’est la base de tout. Ici, je vous assure, ce n’est pas comme ça. Seul le privilège compte en Russie, la proximité du pouvoir. Tout le reste est accessoire. C’était comme ça du temps du tsar et pendant les années communistes encore plus.”

“Мать в другой комнате перешивала мне пальто к зиме. Она вышла, глянула в газету. — Не верю я ничему, — пробормотала она. — Кошмар какой-то. Не было хороших царей. Убивали все от Святослава до Сталина. — Про Сталина забудь, дурная! — весело сказал дед. — И ныне, и присно, и во веки веков. Будет хороший царь. — Нет, — сказала мать. Может где-нибудь на Мадагаскаре, в Америке, в Австралии, только не в России. В России — нет [42].”

“Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.”