My Disillusionment in Russia, Emma Goldman [superbooks4u .TXT] 📗

stood the test of Tsarist dungeons and exile, and persecution and suffering in other countries. They were Fanya Baron, who several months before had escaped from the Ryazan prison, and Lev Tcherny who had spent many years of his life in katorga and exile, under the old regime. The Bolsheviki did not have the courage to say that they had shot Lev Tcherny; in the list of the executed he appeared as “Turchaninoff,” which⁠—though his real name⁠—was unfamiliar to some even of his closest friends. Tcherny was known throughout Russia as a gifted poet and writer. In 1907 he had published an original work on “Associational Anarchism,” and since his return from Siberia in 1917 he had enjoyed wide popularity among the workers of Moscow as a lecturer and founder of the “Federation of Brain Workers.” He was a man of great gifts, tender and sympathetic in all his relationships. No person could be further from banditism.

The mother of Tcherny had repeatedly called at the Ossoby Otdel28 to learn the fate of her son. Every time she was told to come next day; she would then be permitted to see him. As established later, Tcherny had already been shot when these promises were being made. After his death the authorities refused to turn his body over to his relatives or friends for burial. There were persistent rumours that the Cheka had not intended to execute Tcherny, but that he died under torture.

Fanya Baron was of the type of Russian woman completely consecrated to the cause of humanity. While in America she gave all her spare time and a goodly part of her meagre earnings in a factory to further Anarchist propaganda. Years afterward, when I met her in Kharkov, her zeal and devotion had become intensified by the persecution she and her comrades had endured since their return to Russia. She possessed unbounded courage and a generous spirit. She could perform the most difficult task and deprive herself of the last piece of bread with grace and utter selflessness. Under harrowing conditions of travel, Fanya went up and down the Ukraine to spread the Nabat, organize the workers and peasants, or bring help and succour to her imprisoned comrades. She was one of the victims of the Butyrki raid, when she had been dragged by her hair and badly beaten. After her escape from the Ryazan prison she tramped on foot to Moscow, where she arrived in tatters and penniless. It was her desperate condition which drove her to seek shelter with her husband’s brother, at whose house she was discovered by the Cheka. This bighearted woman, who had served the Social Revolution all her life, was done to death by the people who pretended to be the advance guard of revolution. Not content with the crime of killing Fanya Baron, the Soviet Government put the stigma of banditism on the memory of their dead victim.

XXIX Travelling Salesmen of the Revolution

Great preparations were being made by the Communists for the Third Congress of the Third International and the First Congress of the Red Trade Union International. A preliminary committee had been organized in the summer of 1920, while delegates from various countries were in Moscow. How much the Bolsheviki depended upon the First Congress of the Red Trade Union International was apparent from a remark of an old Communist. “We haven’t the workers in the Third International,” he said; “unless we succeed in welding together the proletariat of the world into the R.T.U.I., the Third International cannot last very long.”

The Hôtel de Luxe, renovated the previous year, became the foreign guest house of the Third International and was put in festive attire. The delegates began to arrive in Moscow.

During my stay in Russia I came across three classes of visitors who came to “study the Revolution.” The first category consisted of earnest idealists to whom the Bolsheviki were the symbol of the Revolution. Among them were many emigrants from America who had given up everything they possessed to return to the promised land. Most of these became bitterly disappointed after the first few months and sought to get out of Russia. Others, who did not come as Communists, joined the Communist Party for selfish reasons and did in Rome as the Romans do. There were also the Anarchist deportees who came not of their own choice. Most of them strained every effort to leave Russia after they realized the stupendous deception that had been imposed on the world.

In the second class were journalists, newspapermen, and some adventurers. They spent from two weeks to two months in Russia, usually in Petrograd or Moscow, as the guests of the Government and in charge of Bolshevik guides. Hardly any of them knew the language and they never got further than the surface of things. Yet many of them have presumed to write and lecture authoritatively about the Russian situation. I remember my astonishment when I read in a certain London daily that the teachings of Jesus were “being realized in Russia.” A preposterous falsehood of which none but a charlatan could be guilty. Other writers were not much nearer the truth. If they were at all critical of the Bolsheviki they were so at the expense of the whole Russian people, whom they charged with being “crude, primitive savages, too illiterate to grasp the meaning of the Revolution.” According to these writers it was the Russian people who imposed upon the Bolsheviki their despotic and cruel methods. It did not occur to those so-called investigators that the Revolution was made by those primitive and illiterate people, and not by the present rulers in the Kremlin. Surely they must have possessed some quality which enabled them to rise to revolutionary heights⁠—a quality which, if properly directed, would have prevented the wreck and ruin of Russia. But that quality has persistently been overlooked by Bolshevik apologists who sacrifice all