However, inasmuch as the Russian Idea was not fated to lead the salvation of Europe from the 'despot of ziomst blood' that threatened it in the 1920s and '30s, the only practical function it could serve was to help Nazism achieve victory in Germany and unleash it on the New Judea' (Russia) and the rest of Europe (ruled, as you recall, by the Freemason—Kike secret alliance). Thus the noble retrospective Utopia of Russian nationalism, which arose out of a dream of saving Russia and Europe from historical catastrophe, completed its first century by- being transformed into an instrument of that catastrophe
Notes
M. Lemke, Nikolaevskie zhandarmv i ateratura 1826— 1885 gg.. St. Petersburg, 1909, p. 142.
Quoted from Voprosy literatury, 1969, No. 5, p. 115.
M. Lemke, op. cit., p 598
'Calling his Majesty an earthly god, although it has not become a title, is. however, tolerated as an exegesis of the tsar's authority,' wrote Konstantin Aksakov indignandy. 'His Majesty is [referred to as] somt kind of mysterious force that may not be talked or thought about and which, in addition, supplants all moral forces. Deprived of moral forces, a person becomes fcckless and, with an instinctive guile, s able to plunder, rob, and swindle . . .' Things reached such a poi.it, Aksakov fumed, that even'm the form of written regulations . has been added something strange for Christian society. Namely, that "For his subjects, his Majesty is their supreme conscience," as though fthelr] personal consciences were idle.' (Tenr!a . . . , pp 40, 49)
Teoria . . . , p. 36.
Karl Marx and Friednch Engels, Polnoe sobranie suchinenii, Moscow, v. 1, p. 414
Moskovskii sbornik, Moscow, 1887, p. 81.
K. N. Leont'ev, Vostok, Rossia i slavianstvo, Moscow, 1886, v. 2, p. 156.
N. Danilevskii, Rossia i Evropa, St. Petersburg, 1871, pp. 407 — 8.
[bid., p. 338. [The stanza is from a poem entitled 'A Prophecy'. The English translation is from Jesse Zeldin, Poems and Political Letters of F. I. Tiutchev, University of Tennesee Press, Knoxville, 1973, p. 132].
Ibid., p. 406.
Quoted from A. Volzhskii, Sviataia Rus' i isskoe prizvanie, Moscow, 1915, p. 36.
Russkoe obozrenie, 1895, No. 1, p. 264.
K. N. Leont' ev, Sobranie sochinenii, Moscow, 1912 —14, v. 6, p. 118.
K. N. Leont'ev, Vostok, Rossia i slavianstvo, v. 2, p. 13.
Ibid., p. 24.
Quoted from Vestnik Evropy, 1885, No. 12, p. 909.
PamiatiK. N. Leont'eva, St. Petersburg, 1911, p. 157.
Russkoe obozrenie, 1897, No. 5, p. 400.
Leont'ev, Sobranie sochinenii, v. , p. 500.
Nikolai Danilevskii, Sbornik politicheskikh i ekologichesckikh siatei [Collection of Political and Ecological Articles], St. Petersburg, 1890, p. 23.
K. N. Leont'ev, Sobranie sochinenii, v. 7, p. 203.
Ibid., v. 6, p. 76.
V. Apushkin, Skobelev о nemtsakh [Skobelev on the Germans], Petrograd, 1914, p. 92.
Moskovskii sbornik, p. xxvi.
A. Volzhskii, op. cit., p. 86.
Ibid.
Moskovskii sbornik, p. xxv.
A. Volzhskii, op. cit., p. 23.
S. F. Sharapov, Cherez polveka [Fifty Years on], Moscow, 1901, p 3.
Ibid., p. 23.
Ibid., p. 45.
Ibid., p. 59.
Ibid., p. 60.
Ibid., p. 24.
Ibid.
Ibid., p. 36. In fairness I must add that other representatives of the degenerate Russian Idea differed from Sharapov in the methods they proposed for the 'final solution'. Whereas Yu. M. Odinzgoev supported the idea of a total boycott against the Jews — 'Boycott by Christians of all press organs with a kike slant, boycott in industry and trade, boycott of the kike element in all the decisive spheres of human activity, coupled with the cleansing of it first and foremost from the organs of authority' (V dni tsarstva Antikhrista: Sumerki khristianstva [In the Days of the Reign of the Antichrist: the Twilight of Christianity], p. 225) — V. M. Purishkevich proposed resettling all the Jews to the Kolyma region of Siberia north of the Arctic Circle (an idea which was subsequently picked up and modified by Stalin). The most radical, however, was N. В Markov who once declared in the Duma that all Jews, 'to the last one', would be exterminated in pogroms. (See Alexander B. Tager, The Decay of Czar ism, Philadelphia, 1935, p. 44). This idea was subsequently picked up on by Hitler, also with certain modifications. The variations in these differeni approaches however, as one can see, were strictly tactical.
Vasiln Mikhailov, h'ovaia ludeia tli razonaemaya Rossia [The New Judea or Russia Being Ravaged], Trudovaia Rossiia, New York, 1921, pp. 6, 15, 9.
Yu. M. Odinzgoev, op. cit pp. 204, 225. Unfortunately, this book does not contain either a year, place of publication, name of a publishing house, or even the author's real name (Odinzgoev is clearly a name made up from the Russian for 'one of the goys' — odin iz goev), It can be deduced from the text, however, that the book was published after the defeat of Wrangel and before the Genoa Conference, i.e., apparently in 1921. Incidentally, the same ideas expressed in the very same words can be found in a small two-volume work by N. E. Markov Voiny temnykh sil [The Wars of Dark Forces J (Paris, 1928) and m the book bv G. Bostunich Masunstvo v svoei sushchnosti i proiavleniakh \Masonry in its Essence and Manifestations] (Published by M G. Kovale\ Belgrade, 1928). About Bostunich, Walter Laqueui had this to say. 'He became a confidant of Himmler and a friend of men like Heydnch, Ohlendorf and Karl Wolff and a fairly high ranking member of the SS ' 'The Bostunich case
shows ... the kinship between the Black Hundred ideology and Nazi thought' (Russia and Germany, A Century of Conflict, Weidenfeld and Nicholson. 1965, pp. 122, 125).
Yu. M. Odinzgoev, op. cit., pp. 204, 205.
Walter Eaquer, op. cit., p. 57.
Ibid., p. 75.
Ibid., p. 62. There is a solidly rooted cliche according to which Russian Koblenz' consisted entirely of homeless writers and former colonels who all drove taxis. The evidence, however, shows otherwise. For example, the wife of one of the pretenders to the Russian throne (Prince Kynll of Coburg), Viktoria Fedorovna, set at the disposal of General Ludendorf an 'enormous sum' between 1922 and 1924 for distribution among German right-wing extremist organizations. Others too donated to the struggle against the worldwide Jewish conspiracy — Gukasov, Nobel, I.enisov, to mention only a few. Baron Koeppen spent his entire fortune in contributions to these causes.
Ibid , p. 51,
The Drama of the Soviet 19b0s: A Lost Reform, Institute of International Studies, Berkeley: 1984.
Odinzgoev, op. cit., pp. 207, 213.
The Russian Idea and its Critics
This short chaptcr deals with the evolution of the Russian Idea from 1830 to 1930 and is intended to answer the questions which ended the second chapter. Wh^ don't contemporary Russian liberal thinkers in Moscow and the emigre community share the same feelings towards the present-day Russian New Right as the generation of Herzen and Chernyshevskii did towards the early Slavophiles? Why did the most prominent liberal thinkers of the 1880s and 1890s feel so differently towards proponents of the Russian Idea of their day — even to the extent that a respectable person in Moscow at the time would nave refused a Russophile his hand? The shortest answer to all these questions is that Slavophilism as an ally in the struggle against 'soul- destroying despotism' no longer existed by the 1880s.