Old Russian Quotes

But I think the first real change in women’s body image came when JLo turned it butt-style. That was the first time that having a large-scale situation in the back was part of mainstream American beauty. Girls wanted butts now. Men were free to admit that they had always enjoyed them. And then, what felt like moments later, boom—Beyoncé brought the leg meat. A back porch and thick muscular legs were now widely admired. And from that day forward, women embraced their diversity and realized that all shapes and sizes are beautiful. Ah ha ha. No. I’m totally messing with you. All Beyonce and JLo have done is add to the laundry list of attributes women must have to qualify as beautiful. Now every girl is expected to have Caucasian blue eyes, full Spanish lips, a classic button nose, hairless Asian skin with a California tan, a Jamaican dance hall ass, long Swedish legs, small Japanese feet, the abs of a lesbian gym owner, the hips of a nine-year-old boy, the arms of Michelle Obama, and doll tits. The person closest to actually achieving this look is Kim Kardashian, who, as we know, was made by Russian scientists to sabotage our athletes.

Never try to out-drink a Swede, unless you happen to be a Finn or at least a Russian.

I don't let anyone touch me," I finally said. Why not?" Why not? Because I was tired of men. Hanging in doorways, standing too close, their smell of beer or fifteen-year-old whiskey. Men who didn't come to the emergency room with you, men who left on Christmas Eve. Men who slammed the security gates, who made you love them then changed their minds. Forests of boys, their ragged shrubs full of eyes following you, grabbing your breasts, waving their money, eyes already knocking you down, taking what they felt was theirs. (...) It was a play and I knew how it ended, I didn't want to audition for any of the roles. It was no game, no casual thrill. It was three-bullet Russian roulette.

I used to say to my classes that the ways to get insight are: to study infants; to study animals; to study primitive people; to be psychoanalyzed; to have a religious conversion and get over it; to have a psychotic episode and get over it; or to have a love affair with an old Russian. And I stopped saying that when a little dancer in the front row put up her hand and said, 'Does he have to be old?

The old tale of Sleeping Beauty might end happily in French or English, but he was in Russia, and only a fool would want to live through the Russian version of any fairy tale.

The more one knows, the sooner one grows old,” Midnight returned cheerfully.

The thing about old friends is not that they love you, but that they know you. They remember that disastrous New Year's Eve when you mixed White Russians and champagne, and how you wore that red maternity dress until everyone was sick of seeing the blaze of it in the office, and the uncomfortable couch in your first apartment and the smoky stove in your beach rental. They look at you and don't really think you look older because they've grown old along with you, and, like the faded paint in a beloved room, they're used to the look. And then one of them is gone, and you've lost a chunk of yourself. The stories of the terrorist attacks of 2001, the tsunami, the Japanese earthquake always used numbers, the deaths of thousands a measure of how great the disaster. Catastrophe is numerical. Loss is singular, one beloved at a time.

Besides, this story, my story, is a lot more interesting than some dried up old Russians. Why? This story has dicks, lots and lots of dicks. Oh, so now you’re interested? I should have put dick in the first line.

Now every girl is expected to have Caucasian blue eyes, full Spanish lips, a classic button nose, hairless Asian skin with a California tan, a Jamaican dance hall ass, long Swedish legs, small Japanese feet, the abs of a lesbian gym owner, the hips of a nine-year-old boy, the arms of Michelle Obama, and doll tits. The person closest to actually achieving this look is Kim Kardashian, who, as we know, was made by Russian scientists to sabotage our athletes.

I have a couple of questions," he said. "Do, please, go ahead." "My first one is for Yassen Gregorovich." He turned to the Russian. "Why are you working for this lunatic?" "I sometimes think that I was richer when I was eight years old than most people will be in their lifetime!" "Do we have to listen to this?" Alex asked.

He loved three things in this life: Vespers, white peacocks, And old maps of America, Didn't love children crying, Raspberries with tea, Or feminine hysteria ...And I was his wife.

Nately was instantly up in arms again. "There is nothing so absurd about risking your life for your country!" he declared. "Isn't there?" asked the old man. "What is a country? A country is a piece of land surrounded on all sides by boundaries, usually unnatural. Englishmen are dying for England, Americans are dying for America, Germans are dying for Germany, Russians are dying for Russia. There are now fifty or sixty countries fighting in this war. Surely so many countries can't all be worth dying for." "Anything worth living for," said Nately, "is worth dying for." "And anything worth dying for," answered the sacrilegious old man, "is certainly worth living for.

He was a commander in the Russian army at a time when the Russians were our enemies and still part of the Soviet Union . This wasn't very long ago, Alex.The collapse of communism. It was only in 1989 that the Berlin Wall came down." She stopped. "I suppose none of this means very much to you." "Well, it wouldn't," Alex said. "I was only two years old.

It occurs to him that there are different versions of himself to farewell—the abandoned eight-year-old; the delusional soldier who hovered somewhere in hell; the lightkeeper who dared to leave his heart undefended. Like Russian dolls, these lives sit within him.

There's an old Russian saying that goes some way or another. I don't know it. I don't speak Russian. But sometimes I think about it and wonder if it's relevant to what I'm going through at the time. Probably not. I mean what do Russian know about hunger, anyway?

There is an old Russian saying. 'A serpent changes his skin, not his fangs.

Sandra was fond of an old Russian saying: When a man causes you a problem, remember: no man, no problem.

As the old Russian joke goes, capitalism was the exploitation of man by man, whereas communism was the reverse.

We must distinguish between ‘sentimental’ and ‘sensitive’. A sentimentalist may be a perfect brute in his free time. A sensitive person is never a cruel person. Sentimental Rousseau, who could weep over a progressive idea, distributed his many natural children through various poorhouses and workhouses and never gave a hoot for them. A sentimental old maid may pamper her parrot and poison her niece. The sentimental politician may remember Mother’s Day and ruthlessly destroy a rival. Stalin loved babies. Lenin sobbed at the opera, especially at the Traviata.

Vodka is like Katya - Russian, low calories, and made of old potatoes.

I hope for a light grief in old age. I was born in Rome and it has returned to me. My autumn was a kind of she-wolf, And August - the month of Caesars - smiled at me.

There was something else that [Christopher] Reeve told me privately, off camera, and it made me grin. While he was lying in the hospital, just becoming conscious with tubes connected to all parts of his body, a doctor in a white coat came in and with a Russian accent, commanded: "Turn over!" Are you nuts? Reeve thought. I said: 'Turn over!'" the doctor repeated. As Reeve was about to answer "the imbecile", he realized there was something familiar about the man in the white coat. He wasn't a doctor at all. He was Reeve's old buddy from acting school at Julliard, Robin Williams. Reeve waited for a breath, and almost choked with laughter. He realized, he told me, "If I can laugh, I can live.

Do not count the days, do not count the miles. Count only the Germans you have killed. Kill the German - this is your old mother's prayer. Kill the German - this is what your children beseech you to do. Kill the German - this is the cry of your Russian earth. Do not waver. Do not let up. Kill.

You can’t imagine what the Russian alphabet looks like. It’s no wonder people are illiterate.

There is an old Russian saying: When fingernails are being pulled out in Moscow, fingers are being chopped off in the provinces. That saying one can take at full value.

my story, is a lot more interesting than some dried up old Russians. Why? This story has dicks, lots and lots of dicks.

at one time, a freethinker was a man who had been brought up in the conceptions of religion, law and morality, who reached freethought only after conflict and difficulty. But now a new type of born freethinkers has appeared, who grow up without so much as hearing that there used to be laws of morality, or religion, that authorities existed... In the old days, you see, if a man - a Frenchman, for instance- wished to get an education, he would have set to work to study the classics, the theologians, the tragedians, historians and philosophers- and you can realize all the intellectual labour involved. But nowadays he goes straight for the literature of negation, rapidly assimilates the essence of the science of negation, and thinks he's finished.

It was a sad and dismal day today, rainy, without a ray of hope, just like the long days of my old age which I know will be as sad and dismal.

An old Russian folk song is like water held back by a dam. It looks as if it were still and were no longer flowing, but in its depths it is ceaselessly rushing through the sluice gates and the stillness of its surface is deceptive. By every possible means, by repetitions and similes, the song slows down the gradual unfolding of its theme. Then at some point it suddenly reveals itself and astounds us. That is how the song’s sorrowing spirit comes to expression. The song is an insane attempt to stop time by means of its words.

He loved three things alone: White peacocks, evensong, old maps of America. He hated children crying, and raspberry jam with his tea, and womanish hysteria. ...And then he married me. 1911

Persian, Dilorom told me, had only one word for crying, whereas Old Uzbek had one hundred. Old Uzbek had words for wanting to cry and not being able to, for being caused to sob by something, for loudly crying like thunder in the clouds, for crying in gasps, for weeping inwardly or secretly, for crying ceaselessly in a high voice, for crying in hiccups, and for crying while uttering the sound 'hay hay.

Life itself has lost its plane reality: it is projected, not along the old fixed points, but along the dynamic coordinates of Einstein, of revolution. In this new projection, the best-known formulas and objects become displaced, fantastic, familiar-unfamiliar. This is why it is so logical for literature today to be drawn to the fantastic plot, or to the amalgam of reality and fantasy. ("The New Russian Prose")

There was a huge moon over the western mountains, and it made the city seem even more mysterious and old, and the great black castle on the ridge stood out in front of the moon. And if there are ghosts anyplace in the world, they must be here, and if there is a ghost of Queen Tamara, she must have been walking the ridge in the moonlight that night.

The degeneration of the revolution in Russia does not pass from the revolution for communism to the revolution for a developed kind of capitalism, but to a pure capitalist revo­lution. It runs in parallel with world-wide capitalist domination which, by successive steps, eliminates old feudal and Asiatic forms in various zones. While the historical situation in the seventeenth, eighteenth and nineteenth centuries caused the capitalist revolution to take liberal forms, in the twentieth century it must have totalitarian and bureaucratic ones.

Old Spice           Every Sunday afternoon he dresses in his old army uniform, tells you the name of every man he killed. His knuckles are unmarked graves.   Visit him on a Tuesday and he will describe the body of every woman he could not save. He’ll say she looked like your mother and you will feel a storm in your stomach.   Your grandfather is from another generation– Russian degrees and a school yard Cuban national anthem, communism and religion. Only music makes him cry now.   He married his first love, her with the long curls down to the small of her back. Sometimes he would pull her to him, those curls wrapped around his hand like rope.   He lives alone now. Frail, a living memory reclining in a seat, the room orbiting around him. You visit him but never have anything to say. When he was your age he was a man. You retreat into yourself whenever he says your name.   Your mother’s father, “the almost martyr, can load a gun under water in under four seconds.   Even his wedding night was a battlefield. A Swiss knife, his young bride, his sobs as he held Italian linen between her legs.   His face is a photograph left out in the sun, the henna of his beard, the silver of his eyebrows the wilted handkerchief, the kufi and the cane.   Your grandfather is dying. He begs you Take me home yaqay, I just want to see it one last time; you don’t know how to tell him that it won’t be anything like the way he left it.

Ah, don’t grieve, little falcon,’ he said with that tenderly melodious gentleness with which old Russian women speak. ‘Don’t grieve, little friend: you suffer an hour, you live an age! So it is, my dear. And we live here, thank God, with no offense. There’s bad people, and there’s good

Very often the test of one's allegiance to a cause or to a people is precisely the willingness to stay the course when things are boring, to run the risk of repeating an old argument just one more time, or of going one more round with a hostile or (much worse) indifferent audience. I first became involved with the Czech opposition in 1968 when it was an intoxicating and celebrated cause. Then, during the depressing 1970s and 1980s I was a member of a routine committee that tried with limited success to help the reduced forces of Czech dissent to stay nourished (and published). The most pregnant moment of that commitment was one that I managed to miss at the time: I passed an afternoon with Zdenek Mlynar, exiled former secretary of the Czech Communist Party, who in the bleak early 1950s in Moscow had formed a friendship with a young Russian militant with an evident sense of irony named Mikhail Sergeyevitch Gorbachev. In 1988 I was arrested in Prague for attending a meeting of one of Vaclav Havel's 'Charter 77' committees. That outwardly exciting experience was interesting precisely because of its almost Zen-like tedium. I had gone to Prague determined to be the first visiting writer not to make use of the name Franz Kafka, but the numbing bureaucracy got the better of me. When I asked why I was being detained, I was told that I had no need to know the reason! Totalitarianism is itself a cliché (as well as a tundra of pulverizing boredom) and it forced the cliché upon me in turn. I did have to mention Kafka in my eventual story. The regime fell not very much later, as I had slightly foreseen in that same piece that it would. (I had happened to notice that the young Czechs arrested with us were not at all frightened by the police, as their older mentors had been and still were, and also that the police themselves were almost fatigued by their job. This was totalitarianism practically yawning itself to death.) A couple of years after that I was overcome to be invited to an official reception in Prague, to thank those who had been consistent friends through the stultifying years of what 'The Party' had so perfectly termed 'normalization.' As with my tiny moment with Nelson Mandela, a whole historic stretch of nothingness and depression, combined with the long and deep insult of having to be pushed around by boring and mediocre people, could be at least partially canceled and annealed by one flash of humor and charm and generosity.

Between the onion and the parsley, therefore, I shall give the summation of my case for paying attention. Man's real work is to look at the things of the world and to love them for what they are. That is, after all, what God does, and man was not made in God's image for nothing. The fruits of his attention can be seen in all the arts, crafts, and sciences. It can cost him time and effort, but it pays handsomely. If an hour can be spent on one onion, think how much regarding it took on the part of that old Russian who looked at onions and church spires long enough to come up with St. Basil's Cathedral. Or how much curious and loving attention was expended by the first man who looked hard enough at the inside of trees, the entrails of cats, the hind ends of horses and the juice of pine trees to realize he could turn them all into the first fiddle. No doubt his wife urged him to get up and do something useful. I am sure that he was a stalwart enough lover of things to pay no attention at all to her nagging; but how wonderful it would have been if he had known what we know now about his dawdling. He could have silenced her with the greatest riposte of all time: Don't bother me; I am creating the possibility of the Bach unaccompanied sonatas. But if man's attention is repaid so handsomely, his inattention costs him dearly. Every time he diagrams something instead of looking at it, every time he regards not what a thing is but what it can be made to mean to him - every time he substitutes a conceit for a fact - he gets grease all over the kitchen of the world. Reality slips away from him; and he is left with nothing but the oldest monstrosity in the world: an idol. Things must be met for themselves. To take them only for their meaning is to convert them into gods - to make them too important, and therefore to make them unimportant altogether. Idolatry has two faults. It is not only a slur on the true God; it is also an insult to true things. They made a calf in Horeb; thus they turned their Glory into the similitude of a calf that eateth hay. Bad enough, you say. Ah, but it was worse than that. Whatever good may have resided in the Golden Calf - whatever loveliness of gold or beauty of line - went begging the minute the Israelites got the idea that it was their savior out of the bondage of Egypt. In making the statue a matter of the greatest point, they missed the point of its matter altogether.

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.

You speak Russian . . . ?’ ‘Yes, I went on a five-year course in your country’s language shortly after we last met,’ said Allan. ‘The school was called Gulag. What about that vodka?

I was a terrible dancer. I couldn't carry a tune. I had no sense of balance, and when we had to walk down a narrow board with our hands out and a book on our heads in gym class I always fell over. I couldn't ride a horse or ski, the two things I wanted to do most, because they cost too much money. I couldn't speak German or read Hebrew or write Chinese. I didn't even know where most of the old out-of-the-way countries the UN men in front of me represented fitted in on the map. For the first time in my life, sitting there in the soundproof heart of the UN building between Constantin who could play tennis as well as simultaneously interpret and the Russian girl who knew so many idioms, I felt dreadfully inadequate. The trouble was, I had been inadequate all along, I simply hadn't thought about it.

The shots left a hard ringing sound within the closeness of the brick walls. Terry held the pistol at arm's length on a level with his eyes--the Russian Tokarev resembling an old-model Colt .45, big and heavy--and made the sign of the cross with it over the dead. He said, "Rest in peace, motherfuckers," turned, and walked out of the beer lady's house to wait at the side of the road.

In a clock the complex action of countless different wheels works its way out in the even, leisurely movement of hands measuring time; in a similar way the complex action of humanity in those 160,000 Russians and Frenchmen – all their passions, longings, regrets, humiliation and suffering, their rushes of pride, fear and enthusiasm – only worked its way out in defeat at the battle of Austerlitz, known as the battle of the three Emperors, the slow tick-tock of the age-old hands on the clock face of human history.

He went to the Palo Alto public library to read about rocket engineering and started calling experts, asking to borrow their old engine manuals. At a gathering of PayPal alumni in Las Vegas, he sat in a cabana by the pool reading a tattered manual for a Russian rocket engine. When one of the alums, Mark Woolway, asked him what he planned to do next, Musk answered, “I’m going to colonize Mars. My mission in life is to make mankind a multiplanetary civilization.” Woolway’s reaction was unsurprising. “Dude, you’re bananas.

Now we will live!” This is what the hungry little boy liked to say, as he toddled along the quiet roadside, or through the empty fields. But the food that he saw was only in his imagination. The wheat had all been taken away, in a heartless campaign of requisitions that began Europe’s era of mass killing. It was 1933, and Joseph Stalin was deliberately starving Soviet Ukraine. The little boy died, as did more than three million other people. “I will meet her,” said a young Soviet man of his wife, “under the ground.” He was right; he was shot after she was, and they were buried among the seven hundred thousand victims of Stalin’s Great Terror of 1937 and 1938. “They asked for my wedding ring, which I….” The Polish officer broke off his diary just before he was executed by the Soviet secret police in 1940. He was one of about two hundred thousand Polish citizens shot by the Soviets or the Germans at the beginning of the Second World War, while Nazi Germany and the Soviet Union jointly occupied his country. Late in 1941, an eleven-year-old Russian girl in Leningrad finished her own humble diary: “Only Tania is left.” Adolf Hitler had betrayed Stalin, her city was under siege by the Germans, and her family were among the four million Soviet citizens the Germans starved to death. The following summer, a twelve-year-old Jewish girl in Belarus wrote a last letter to her father: “I am saying good-bye to you before I die. I am so afraid of this death because they throw small children into the mass graves alive.” She was among the more than five million Jews gassed or shot by the Germans.

But now, as he paced up and down the ward, he remembered how the old folk used to die back home on the Kama—Russians, Tartars, Votyaks or whatever they were. They didn’t puff themselves up or fight against it or brag that they weren’t going to die—they took death calmly. They didn’t stall squaring things away, they prepared themselves quietly and in good time, deciding who should have the mare, who the foal, who the coat and who the boots.

Have you seen a leaf, a leaf from a tree?" "I have. " "I saw one recently, a yellow one, with some green,decayed on the edges. Blown about by the wind. When I was 10 years old, I'd close my eyes on purpose, in winter, and imagine a leaf – green, bright, with veins, and the sun shining. I'd open my eyes and not believe it, because it was so good, then I'd close them again. " "What's that, an allegory?" "N-no... Why? Not an allegory, simply a leaf, one leaf. A leaf is good. Everything is good." "Everything? " "Everything. Man is unhappy because he doesn't know he's happy; only because of that. It's everything, everything! Whoever learns will at once immediately become happy, that same moment. This mother-in-law will die and the girl won't remain – everything is good. I discovered suddenly. " "And if someone dies of hunger, or someone offends and dishonors the girl – is that good? " "Good. And if someone's head get smashed in for the child's sake, that's good, too; and if it doesn't get smashed in, that's good, too. Everything is good, everything. For all those who know that everything is good. If they knew it was good with them, it would be good with them, but as long as they don't know it's good with them, it will not be good with them. That's the whole thought, the whole, there isn't any more! " "And when did you find out that you were so happy? " "Last week, on Tuesday, no, Wednesday, because it was Wednesday by then, in the night.

Maddie -" Logan started, but Maddie was already turning around. Shouting, "Mr. Kidnapper Man?" She could practically hear Stefan's groan, but he still asked "What?" "I need to go," she told him. His gruff laugh cut through the air. "You're not going anywhere." "No." Maddie crossed her legs. She bobbed up and down in the age-old way of two-year-olds everywhere. "I mean I need to go go." Maddie never had the chance to learn Russian, but she knew a curse word when she heard one, no matter the language. Loosely translated, it meant girls are so annoying. On this, at least, he and Logan seemed to have found common ground.

The story we are told of women is not this one. The story of women is the story of love, of foundering into another. A slight deviation: longing to founder and being unable to. Being left alone in the foundering, and taking things into one’s own hands: rat poison, the wheels of a Russian train. Even the smoother and gentler story is still just a modified version of the above. In the demotic, in the key of bougie, it’s the promise of love in old age for all the good girls of the world.

Klaipeda is, of course, the old Lithuanian port of Memel, and I have previously read that when the Russians took over, a proportion of the native population was deported and replaced by Russians. I am unable to ascertain the extent of this, and since Klaipeda is now part of the Soviet Union, I shall refer to all the people I meet as Russians.

You're the Baba Yaga?" He gazed at her in disbelief. "But the Baba Yaga is an ugly old crone, and you're, you're... not!

[On Du Bois] Celebrated Negro scholar and organizer. 70 years old, but looks 50. Dusky face, grizzled goatee, nice wrinkles, big ears — prodigiously like a White Russian General in mufti played sympathetically by Emil Jannings. Piebald hands. Brilliant talker, with an old-world touch. Très gentilhomme. Smokes special Turkish cigarettes. Charming and distinguished in other, more important, ways. Told me that when he went to England he was listed as “Colonel” on the Channel boat, because his name bore the addition “Col.” on his passport.

In the old man's face there was nothing very special - save that the chin was so greatly projected that whenever he spoke he was forced to wipe it with a handkerchief to avoid dribbling.

Every type of political power presupposes some particular form of human slavery, for the maintenance of which it is called into being. Just as outwardly, that is, in relation to other states the state has to create certain artificial antagonisms in order to justify its existence, so also internally the cleavage of society into castes, ranks and classes is an essential condition of its continuance. The development of the Bolshevist bureaucracy in Russia under the alleged dictatorship of the proletariat (which has never been anything but the dictatorship of a small clique over the proletariat and the whole Russian people) is merely a new instance of an old historical experience which has repeated itself countless times. This new ruling class, which to-day is rapidly growing into a new aristocracy, is set apart from the great masses of the Russian peasants and workers just as clearly as are the privileged castes and classes in other countries from the mass of the people. And this situation becomes still more unbearable when a despotic state denies to the lower classes the right to complain of existing conditions, so that any protest is made at the risk of their lives. But even a far greater degree of economic equality than that which exists in Russia would be no guarantee against political and social oppression. Economic equality alone is not social liberation. It is precisely this which all the schools of authoritarian Socialism have never understood. In the prison, in the cloister, or in the barracks one finds a fairly high degree of economic equality, as all the inmates are provided with the same dwelling, the same food, the same uniform, and the same tasks. The ancient Inca state in Peru and the Jesuit state in Paraguay had brought equal economic provision for every inhabitant to a fixed system, but in spite of this the vilest despotism prevailed there, and the human being was merely the automaton of a higher will on whose decisions he had not the slightest influence. It was not without reason that Proudhon saw in a "Socialism" without freedom the worst form of slavery. The urge for social justice can only develop properly and be effective when it grows out of man's sense of freedom and responsibility, and is based upon it. In other words, Socialism will be free or it will not be at all. In its recognition of this fact lies the genuine and profound justification of Anarchism.

Ice-cold chills ran through my body as I stared at this little soldier beneath me, slight but with a heart of steel. Lifting her head, she pressed her forehead to mine and said, “We are different. Me weak and you strong. Me a Georgian and you Russian, but our broken hearts are tired and old. Our spirits are low, though not broken. But our souls, though thoroughly tested and hardened through pain, are resilient.” Her lips twitched, and she added, “They are the same.

I feel about Olenka the way I think God might. I know so much about her. Nothing has been hidden from me. It’s rare, in the real world, that I get to know someone so completely. I’ve known her in so many modes: a happy young newlywed and a lonely old lady; a rosy, beloved darling and an overlooked, neglected piece of furniture, nearly a local joke; a nurturing wife and an overbearing false mother. And look at that: the more I know about her, the less inclined I feel to pass a too-harsh or premature judgment. Some essential mercy in me has been switched on. What God has going for Him that we don’t is infinite information. Maybe that’s why He’s able to, supposedly, love us so much.

And while Constantin and I sat in one of those hushed plush auditoriums in the UN, next to a stern muscular Russian girl with no makeup who was a simultaneous interpreter like Constantin, I thought how strange it had never occurred to me before that I was only purely happy until I was nine years old.

It was drizzling. As people rushed along, they began opening umbrellas over their heads, and all at once the streets were crowded, too. Arched umbrella roofs collided with one another. The men were courteous, and when passing Tereza they held their umbrellas high over their heads and gave her room to go by. But the women would not yield; each looked straight ahead, waiting for the other woman to acknowledge her inferiority and step aside. The meeting of the umbrellas was a test of strength. At first Tereza gave way, but when she realized her courtesy was not being reciprocated, she started clutching her umbrella like the other women and ramming it forcefully against the oncoming umbrellas. No one ever said "Sorry." For the most part no one said anything, though once or twice she did hear a "Fat cow!" or "Fuck you!" The women thus armed with umbrellas were both young and old, but the younger among them proved the more steeled warriors. Tereza recalled the days of the invasion and the girls in miniskirts carrying flags on long staffs. Theirs was a sexual vengeance: the Russian soldiers had been kept in enforced celibacy for several long years and must have felt they had landed on a planet invented by a science fiction writer, a planet of stunning women who paraded their scorn on beautiful long legs the likes of which had not been seen in Russia for the past five or six centuries. She had taken many pictures of those young women against a backdrop of tanks. How she had admired them! And now these same women were bumping into her, meanly and spitefully. Instead of flags, they held umbrellas, but they held them with the same pride. They were ready to fight as obstinately against a foreign army as against an umbrella that refused to move out of their way.

A fundamental difference between modern dictatorships and all other tyrannies of the past is that terror is no longer used as a means to exterminate and frighten opponents, but as an instrument to rule masses of people who are perfectly obedient. Terror as we know it today strikes without any preliminary provocation, its victims are innocent even from the point of view of the persecutor. This was the case in Nazi Germany when full terror was directed against Jews, i.e., against people with certain common characteristics which were independent of their specific behavior. In Soviet Russia the situation is more confused, but the facts, unfortunately, are only too obvious. On the one hand, the Bolshevik system, unlike the Nazis, never admitted theoretically that it could practice terror against innocent people, and though in view of certain practices this may look like hypocrisy, it makes quite a difference. Russian practice, on the other hand, is even more "advanced" than the German in one respect: arbitrariness of terror is not even limited by racial differentiation, while the old class categories have long since been discarded, so that anybody in Russia may suddenly become a victim of the police terror. We are not concerned here with the ultimate consequence of rule by terror—namely, that nobody, not even the executors, can ever be free of fear; in our context we are dealing merely with the arbitrariness by which victims are chosen, and for this it is decisive that they are objectively innocent, that they are chosen regardless of what they may or may not have done.

Many colorful characters like Paul Hawken, and Michael Laton, who always wears a Russian astrakhan hat, and Jack the Fluke, who is a laughing grizzly Irishman with a beard like an Airedale and a cab driver’s cap and flapping tweeds bought from the Slightly Soiled Shop … all of them sitting around the great parlor, bare but a glory of old carved wood, fourteen-foot ceilings … Jack the Fluke tells about his girlfriend Sandra,

There were fat cats and skinny cats. The long-tailed and the bobbed. The daring young leapers, and the old windowsill sleepers. Balls of waddling fluff, smooth-coated prowlers, and hairless ones that looked fragile and wise. The tiger-striped, the ring-tailed, and the ones with matching coloured socks and mittens. There were tabbies and calicos. Manx and Persians. Siamese and Bombay. Ragdolls and Birmans. Maine Coons and Russian Blues. There were Snowshoes and Somalis, Tonkinese and Turkish, and many, many more. Brown and beige and orange and grey and black and white and silver cats, each with gleaming eyes of emerald, or sapphire, or amber. A rainbow of precious stones.

Well,' Rydell said, trying to pick up his end, 'I was watching this one old movie last night-' Sublett perked up. 'Which one?' Dunno,' Rydell said. 'This guy's in L.A. and he's just met this girl. Then he picks up a pay phone, 'cause it's ringing. Late at night. It's some guy in a missile silo somewhere who knows they've just launched theirs at the Russians. He's trying to phone his dad, or his brother, or something. Says the world's gonna end in short order. Then the guy who answered the phone hears these soldiers come in and shoot the guy. The guy on the phone, I mean.' Suhlett closed his eyes, scanning his inner trivia-banks. 'Yeah? How's it end?' Dunno,' Rydell said. 'I went to sleep.

In the fall of 2000, a group of Russian Olympic athletes met with Putin and complained that the lack of a singable anthem demoralized them in competitions and made their victories feel hollow. The old Soviet anthem had been so much better this way, they said.

For Russian Jews, Zionism was an immediate solution to age-old problems. “Anywhere is better than Russia,” Karl agreed, “but for Western Jews, Zionism is a trap, I think. Once Jews are permitted a territorial center, it will be too easy to drive the rest of us from every other nation on Earth. ‘Go back where you belong!’ ” he cried dismissively, jerking his thumb toward Palestine. “ ‘Oh, by the way, leave all your possessions behind.’ ” ... But I have no need of some artificial homeland invented by the British. I am not a German Jew, Agnes, but a Jewish German.

No matter how competent or how seasoned, every astronaut is essentially a perpetual student, forever cramming for the next test. It's not how I envisioned things when I was 9 years old. Then I dreamed of blasting off in a blaze of glory to explore the universe, not sitting in a classroom studying orbital mechanics. In Russian.

Without knowing I was going to, I started to laugh, a crazy laugh like Ian's the night before, and at first he looked worried, but then he started too. Even with the wind whipping past the station, even with Ian hugging his backpack to his chest for warmth, we were laughing, and not a laughter of release or a laughter that was really sadness in disguise. It was the laugh of the absurd. Your grandmother is a seventeen-year-old boy? That creepy Russian man just paid for your ticket? Ferret-Glo?

Hence, Orlando and Sasha, as he called her for short, and because it was the name of a white Russian fox he had had as a boy—a creature soft as snow, but with teeth of steel, which bit him so savagely that his father had it killed—hence they had the river to themselves. Hot with skating and with love they would throw themselves down in some solitary reach, where the yellow osiers fringed the bank, and wrapped in a great fur cloak Orlando would take her in his arms, and know, for the first time, he murmured, the delights of love. Then, when the ecstasy was over and they lay lulled in a swoon on the ice, he would tell her of his other loves, and how, compared with her, they had been of wood, of sackcloth, and of cinders. And laughing at his vehemence, she would turn once more in his arms and give him, for love’s sake, one more embrace. And then they would marvel that the ice did not melt with their heat, and pity the poor old woman who had no such natural means of thawing it, but must hack at it with a chopper of cold steel. And then, wrapped in their sables, they would talk of everything under the sun; of sights and travels; of Moor and Pagan; of this man’s beard and that woman’s skin; of a rat that fed from her hand at table; of the arras that moved always in the hall at home; of a face; of a feather. Nothing was too small for such converse, nothing was too great.

There was no more reasonable sequitur between “provocation” and “reaction” in the case of the French Revolution than in the case of the Jews and the Nazis, the Armenians and the young Turks, the old Russian regime, the Kerensky interlude and bolshevism, Portuguese colonial rule in Angola and the horrors perpetrated by savage monsters of Holden Roberto’s “Liberation Front,” the Belgian administration in the Congo and the delirious atrocities of Gbenye and Mulele, British colonialism in Kenya and the Mau-Mau. We have to face the fact that man is not “good”—only the extraordinary man is, only the heroic saint or the saintly hero, while the noble savage belongs to the world of fairy tales.

To the Germans, these Jewish foreigners, so different from the local bourgeois Jews who had, with discipline, allowed themselves t be rounded up and slaughtered, seemed suspect: too quick, too energetic, dirty, tattered, proud, unpredictable, primitive, too "Russian". The Jews found it impossible, and at the same time necessary, to distinguish the headhunters they had eluded and on whom they had taken passionate revenge from these shy, reserved old people, these blond, polite children who looked in at the station doors as if through the bars of the zoo. They aren't the ones, no; but it's their father, their teachers, their sons, themselves yesterday and tomorrow. How to resolve the puzzle? It can't be solved. Leave: as soon as possible. This land, too, is searing under our feet, this neat, trim town, loving order, this sweet bland air of full summer also scorches Leave, leave: we haven't come from the depths of Polessia in order to go to sleep in the Wartesaal of Plauen-am-Elster, and to while away our waiting with group snapshots and the Red Cross soup.

Hold your tongue, or I'll kill you! You'll kill me? No, excuse me, I will speak. I came to treat myself to that pleasure. Oh, I love the dreams of my ardent young friends, quivering with eagerness for life! 'There are new men,' you decided last spring, when you were meaning to come here, 'they propose to destroy everything and begin with cannibalism. Stupid fellows! they didn't ask my advice! I maintain that nothing need be destroyed, that we only need to destroy the idea of God in man, that's how we have to set to work. It's that, that we must begin with. Oh, blind race of men who have no understanding! As soon as men have all of them denied God -- and I believe that period, analogous with geological periods, will come to pass -- the old conception of the universe will fall of itself without cannibalism, and, what's more, the old morality, and everything will begin anew. Men will unite to take from life all it can give, but only for joy and happiness in the present world. Man will be lifted up with a spirit of divine Titanic pride and the man-god will appear. From hour to hour extending his conquest of nature infinitely by his will and his science, man will feel such lofty joy from hour to hour in doing it that it will make up for all his old dreams of the joys of heaven. Everyone will know that he is mortal and will accept death proudly and serenely like a god. His pride will teach him that it's useless for him to repine at life's being a moment, and he will love his brother without need of reward. Love will be sufficient only for a moment of life, but the very consciousness of its momentariness will intensify its fire, which now is dissipated in dreams of eternal love beyond the grave'... and so on and so on in the same style. Charming! Ivan sat with his eyes on the floor, and his hands pressed to his ears, but he began trembling all over. The voice continued. (The devil) The question now is, my young thinker reflected, is it possible that such a period will ever come? If it does, everything is determined and humanity is settled for ever. But as, owing to man's inveterate stupidity, this cannot come about for at least a thousand years, everyone who recognises the truth even now may legitimately order his life as he pleases, on the new principles. In that sense, 'all things are lawful' for him. What's more, even if this period never comes to pass, since there is anyway no God and no immortality, the new man may well become the man-god, even if he is the only one in the whole world, and promoted to his new position, he may lightheartedly overstep all the barriers of the old morality of the old slaveman, if necessary. There is no law for God. Where God stands, the place is holy. Where I stand will be at once the foremost place... 'all things are lawful' and that's the end of it! That's all very charming; but if you want to swindle why do you want a moral sanction for doing it? But that's our modern Russian all over. He can't bring himself to swindle without a moral sanction. He is so in love with truth-.

Kolya, this wasn’t supposed to happen. Not like this.” Nikolai actually grinned. “You? Me? Two gangs who want to take us out? It’s like old times, huh?” “Yeah,” Alexei replied with a wry smile. “Except this time we’re too old for this shit and have too much on the line to lose.” Nikolai’s gaze softened. “Sometimes too much to lose gives us a better reason to fight.

To a Familiar Genius Flying By Reveal yourself, anonymous enchanter! What heaven hastens you to me? Why draw me to that promised land again That I gave up so long ago? Was it not you who in my youth Enchanted me with such sweet dreams, Did you not whisper, long ago, Dear hopes of a guests ethereal? Was it not you through whom all lived In golden days, in happy lands Of fragrant meadows, waters bright, Where days were merry ?neath clear skies? Was it not you who breathed into my vernal breast Some melancholy mysteries Tormenting it with keen desire Exciting it to anxious joy? Was it not you who bore my soul aloft Upon the inspiration of your sacred verse, Who flamed before me like a holy vision, Initiating me into life's beauty? In hours lost, hours of secret grief, Did you not always murmur to my heart, With happy comfort soothe it And nurture it with quiet hope? Did not my soul forever heed you In all the purest moments of my life When'ere it glimpsed fate's sacred essence With only God to witness it? What news bring you, O, my enchantress? Or will you once more call in dreams Awaken futile thoughts of old, Whisper of joy and then fall silent? O spirit, bide with me awhile; O, faithful friend, haste not away; Stay, please become my earthly life, O, Guardian angel of my soul.

From above you could see the chaos of entangled plots on the other side of the road, and a couple of tough tethered goats, and the glint of a frozen pond somewhere in the trees. Above them the sun was shining vaguely through the milky November sky, old but strong. In April – between the thaw and the jungly green explosion of summer – or in raw mid-October, I bet the same view would have been barren and depressing. But when we stood there all the bits of old tractors and discarded refrigerators, the shoals of empty vodka bottles and dead animals that tend to litter the Russian countryside were invisible, smothered by the annual oblivion of the snow. The snow let you forget the scars and blemishes, like temporary amnesia for a bad conscience.

The comparison of Rasputin and Christ was customary in that circle, and by no means accidental. The alarm of the royal couple before the menacing forces of history was too sharp to be satisfied with an impersonal God and the futile shadow of a Biblical Christ. They needed a second coming of “the Son of Man.” In Rasputin the rejected and agonizing monarchy found a Christ in its own image. “If there had been no Rasputin,” said Senator Tagantsev, a man of the old regime, “it would have been necessary to invent one.” There is a good deal more in these words than their author imagined.

I have five flashlights and each performs its own trick. I have a raincoat with zippers and net material so I never get too hot in a downpour. I have a shelf crammed with books and a shortwave that speaks Arabic, Japanese, Dutch and Russian. They have mud huts with maybe a few chairs and faded pages of old magazines fastened to the wall. I ride my twenty-one speed Peace Corps-issue bike to Ferke not to save a dollar on transport but for the luxury of exercise. They ride in from their settlements on cranky old mopeds or bikes with a single cog because it's the only option. And they give me charity. I just stare at it - near tears. To refuse their offer would be pure insult. So I do the rounds again shaking hands with all the men in boubous saying over and over "An y che " Thank you.

The root destruction of religion in the country, which throughout the twenties and thirties was one of the most important goals of the GPU-NKVD, could be realized only by mass arrests of Orthodox believers. Monks and nuns, whose black habits had been a distinctive feature of Old Russian life, were intensively rounded up on every hand, placed under arrest, and sent into exile. They arrested and sentenced active laymen. The circles kept getting bigger, as they raked in ordinary believers as well, old people and particularly women, who were the most stubborn believers of all and who, for many long years to come, would be called 'nuns' in transit prisons and in camps. True, they were supposedly being arrested and tried not for their actual faith but for openly declaring their convictions and for bringing up their children in the same spirit. As Tanya Khodkevich wrote: You can pray freely But just so God alone can hear. (She received a ten-year sentence for these verses.) A person convinced that he possessed spiritual truth was required to conceal it from his own children! In the twenties the religious education of children was classified as a political crime under Article 58-10 of the Code--in other words, counterrevolutionary propaganda! True, one was permitted to renounce one's religion at one's trial: it didn't often happen but it nonetheless did happen that the father would renounce his religion and remain at home to raise the children while the mother went to the Solovetsky Islands. (Throughout all those years women manifested great firmness in their faith.) All persons convicted of religious activity received 'tenners,' the longest term then given. (In those years, particularly in 1927, in purging the big cities for the pure society that was coming into being, they sent prostitutes to the Solovetsky Islands along with the 'nuns.' Those lovers of a sinful earthly life were given three-year sentences under a more lenient article of the Code. The conditions in prisoner transports, in transit prisons, and on the Solovetsky Islands were not of a sort to hinder them from plying their merry trade among the administrators and the convoy guards. And three years later they would return with laden suitcases to the places they had come from. Religious prisoners, however, were prohibited from ever returning to their children and their home areas.)

Nobody knew literature and history better than these people, nobody could write better Russian than they, nobody despised our times more profoundly. For these characters civilization meant more than daily bread and a nightly hug. This wasn’t, as it would seem, another lost generation. This was the only generation of Russians that had found itself, for whom Giotto and Mandelstam were more imperative than their own personal destinies. Poorly dressed yet somehow still elegant…broken, growing old, they still retained their love for the non-existent (or existing only in their balding heads) thing called ‘civilization.

WHAT KIND OF TIMES ARE THESE There’s a place between two stands of trees where the grass grows uphill and the old revolutionary road breaks off into shadows near a meeting-house abandoned by the persecuted who disappeared into those shadows. I’ve walked there picking mushrooms at the edge of dread, but don’t be fooled this isn’t a Russian poem, this is not somewhere else but here, our country moving closer to its own truth and dread, its own ways of making people disappear. I won’t tell you where the place is, the dark mesh of the woods meeting the unmarked strip of light — ghost-ridden crossroads, leafmold paradise: I know already who wants to buy it, sell it, make it disappear. And I won’t tell you where it is, so why do I tell you anything? Because you still listen, because in times like these to have you listen at all, it’s necessary to talk about trees.

The Russian Revolution is a radical change in history. The abolition of private property has created a new world. You may like it or detest it, but it’s new. Hitler’s socialism was a sham to get a mob of gangsters into power. He’s frozen the German economy just as it was, smashed the labor unions, lengthened the working hours, cut the pay, and kept all the old rich crowd on top, the Krupps and Thyssens, the men who gave him the money to run for office. The big Nazis live like barons, like sultans. The concentration camps are for anybody who still wants the socialist part of National Socialism." [...] "I’m sorry. I’m impressed with Hitler’s ability to use socialist prattle when necessary, and then discard it. He uses doctrines as he uses money, to get things done. They’re expendable. He uses racism because that’s the pure distillate of German romantic egotism, just as Lenin used utopian Marxism because it appealed to Russia’s messianic streak. Hitler means to hammer out a united Europe.... He understands them, and he may just succeed. A unified Europe must come. The medieval jigsaw of nations is obsolete. The balance of power is dangerous foolishness in the industrial age. It must all be thrown out. Somebody has to be ruthless enough to do it, since the peoples with their ancient hatreds will never do it themselves. It’s only Napoleon’s original vision, but he was a century ahead of his time.

But, by a curious twist, it is not the leadership that is old and decorous that fetches him, but the leadership that is new and extravagant. He will resist dictation out of the past, but he will follow a new messiah with almost Russian willingness, and into the wildest vagaries of economics, religion, morals and speech. A new fallacy in politics spreads faster in the United States than anywhere else on earth, and so does a new fashion in hats, or a new revelation of God, or a new means of killing time, or a new metaphor or piece of slang. Thus the American, on his linguistic side, likes to make his language as he goes along, and not all the hard work of his grammar teachers can hold the business back. A novelty loses nothing by the fact that it is a novelty; it rather gains something, and particularly if it meet the national fancy for the terse, the vivid, and, above all, the bold and imaginative. The characteristic American habit of reducing complex concepts to the starkest abbreviations was already noticeable in colonial times, [Pg023] and such highly typical Americanisms as O. K., N. G., and P. D. Q., have been traced back to the first days of the republic. Nor are the influences that shaped these early tendencies invisible

Communication between people of different nationalities enriches human society and makes it more colourful.. Imagine our Russian intellectuals, the kind, merry, perceptive old women in our villages, our elderly workers, our young lads, our little girls being free to enter the melting pot of ordinary human intercourse with the people of North and South America, of China, France, India, Britain and the Congo. What a rich variety of customs, fashion, cuisine and labour would then be revealed! what a wonderful human community would then come into being, emerging out of so many peculiarities of national characters and ways of life. And the beggarliness, blindness and inhumanity of narrow nationalism and hostility between states would be clearly demonstrated.

Old Campion had once said that he believed – he positively believed, with shudders – that Christopher desired to live in the spirit of Christ. That had seemed horrible to the general, but Mark did not see that it was horrible, per se.… He doubted, however, whether Christ would have refused to manage Groby had it been his job. Christ was a sort of an Englishman and Englishmen did not as a rule refuse to do their jobs.… They had not used to; now no doubt they did. It was a Russian sort of trick. He had heard that even before the revolution great Russian nobles would disperse their estates, give their serfs their liberty, put on a hair shirt and sit by the roadside begging.… Something like that. Perhaps Christopher was a symptom that the English were changing. He himself was not. He was just lazy and determined – and done with it!

It is in connection with the deliberate effort of the skillful demagogue to weld together a closely coherent and homogeneous body of supporters that the third and perhaps most important negative element of selection enters. It seems to be almost a law of human nature that it is easier for people to agree on a negative program — on the hatred of an enemy, on the envy of those better off — than on any positive task. The contrast between the "we" and the "they," the common fight against those outside the group, seems to be an essential ingredient in any creed which will solidly knit together a group for common action. It is consequently always employed by those who seek, not merely support of a policy, but the unreserved allegiance of huge masses. From their point of view it has the great advantage of leaving them greater freedom of action than almost any positive program. The enemy, whether he be internal, like the "Jew" or the "kulak," or external, seems to be an indispensable requisite in the armory of a totalitarian leader. That in Germany it was the Jew who became the enemy until his place was taken by the "plutocracies" was no less a result of the anticapitalist resentment on which the whole movement was based than the selection of the kulak in Russia. In Germany and Austria the Jew had come to be regarded as the representative of capitalism because a traditional dislike of large classes of the population for commercial pursuits had left these more readily accessible to a group that was practically excluded from the more highly esteemed occupations. It is the old story of the alien race's being admitted only to the less respected trades and then being hated still more for practicing them. The fact that German anti-Semitism and anticapitalism spring from the same root is of great importance for the understanding of what has happened there, but this is rarely grasped by foreign observers.

You see? Imagine a man his age risking what little life he has left for something so absurd as a country.' Nately was instantly up in arms again. 'There is nothing so absurd about risking your life for your country!' he declared. 'Isn't there?' asked the old man. 'What is a country? A country is a piece of land surrounded on all sides by boundaries, usually unnatural. Englishmen are dying for England, Americans are dying for America, Germans are dying for Germany, Russians are dying for Russia. There are now fifty or sixty countries fighting in this war. Surely so many countries can't all be worth dying for.' 'Anything worth living for,' said Nately, 'is worth dying for.' 'And anything worth dying for,' answered the sacrilegious old man, 'is certainly worth living for.' You know, you're such a pure and naive young man that I almost feel sorry for you. How old are you? Twenty-five? Twenty-six?' 'Nineteen,' said Nately. 'I'll be twenty in January.' 'If you live.

Tatiana liked the notion of the dress, she liked the feeling of the cotton against her skin and the stitched roses under her fingers, but she did not like the feeling of her exploding body trapped inside the lung-squeezing material. What she enjoyed was the memory of her skinny-as-a-stick fourteen-year-old self putting on that dress for the first time and going out for a Sunday walk on Nevsky. It was for that feeling that she had put on the dress again this Sunday, the day Germany invaded the Soviet Union. On another level, on a conscious, loudly-audible-to-the-soul level, what Tatiana also loved about the dress was a small tag that said FABRIQUÉ EN FRANCE. Fabriqué en France! It was gratifying to own a piece of anything not made badly by the Soviets, but instead made well and romantically by the French; for who was more romantic than the French? The French were masters of love. All nations were different. The Russians were unparalleled in their suffering, the English in their reserve, the Americans in their love of life, the Italians in their love of Christ, and the French in their hope of love. So when they made the dress for Tatiana, they made it full of promise. They made it as if to tell her, put it on, chérie, and in this dress you, too, shall be loved as we have loved; put it on and love shall be yours. And so Tatiana never despaired in her white dress with red roses. Had the Americans made it, she would have been happy. Had the Italians made it, she would have started praying, had the British made it, she would have squared her shoulders, but because the French had made it, she never lost hope. Though at the

This is always always always what she wished a bazaar to be. Demre, proudly claiming to be the birthplace of Santa Claus, was direly lacking in workshops of wonder. Small corner stores, an understocked chain supermarket on the permanent edge of bankruptcy and a huge cash and carry that serviced the farms and the hotels squeezed between the plastic sky and the shingle shore. Russians flew there by the charter load to sun themselves and get wrecked on drink. Drip irrigation equipment and imported vodka, a typical Demre combination. But Istanbul; Istanbul was the magic. Away from home, free from the humid claustrophobia of the greenhouses, hectare after hectare after hectare; a speck of dust in the biggest city in Europe, anonymous yet freed by that anonymity to be foolish, to be frivolous and fabulous, to live fantasies. The Grand Bazaar! This was a name of wonder. This was hectare upon hectare of Cathay silk and Tashkent carpets, bolts of damask and muslin, brass and silver and gold and rare spices that would send the air heady. It was merchants and traders and caravan masters; the cornucopia where the Silk Road finally set down its cargoes. The Grand Bazaar of Istanbul was shit and sharks. Overpriced stuff for tourists, shoddy and glittery. Buy buy buy. The Egyptian Market was no different. In that season she went to every old bazaar in Sultanahmet and Beyoğlu. The magic wasn’t there.

Obama was the most powerful man in the world, but that didn’t mean he could control the forces at play in the Middle East. There was no Nelson Mandela who could lead a country to absolution for its sins and ours. Extremist forces were exploiting the Arab Spring. Reactionary forces—with deep reservoirs of political support in the United States—were intent on clinging to power. Bashar al-Assad was going to fight to the death, backed by his Russian and Iranian sponsors. Factions were going to fight it out in the streets of Libya. The Saudis and Emiratis were going to stamp out political dissent in Egypt before it could come to their kingdoms. A Likud prime minister was going to mouth words about peace while building settlements that made peace impossible. Meanwhile, innocent people were going to suffer, some of them were going to be killed, and there didn’t seem to be anything I could do about it. Obama had reached that conclusion before I had. History had opened up a doorway in 2011 that, by the middle of 2013, had been slammed shut. There would be more war, more conflict, and more suffering, until—someday—old men would make peace.

The Mercy The ship that took my mother to Ellis Island eighty-three years ago was named "The Mercy." She remembers trying to eat a banana without first peeling it and seeing her first orange in the hands of a young Scot, a seaman who gave her a bite and wiped her mouth for her with a red bandana and taught her the word, "orange," saying it patiently over and over. A long autumn voyage, the days darkening with the black waters calming as night came on, then nothing as far as her eyes could see and space without limit rushing off to the corners of creation. She prayed in Russian and Yiddish to find her family in New York, prayers unheard or misunderstood or perhaps ignored by all the powers that swept the waves of darkness before she woke, that kept "The Mercy" afloat while smallpox raged among the passengers and crew until the dead were buried at sea with strange prayers in a tongue she could not fathom. "The Mercy," I read on the yellowing pages of a book I located in a windowless room of the library on 42nd Street, sat thirty-one days offshore in quarantine before the passengers disembarked. There a story ends. Other ships arrived, "Tancred" out of Glasgow, "The Neptune" registered as Danish, "Umberto IV," the list goes on for pages, November gives way to winter, the sea pounds this alien shore. Italian miners from Piemonte dig under towns in western Pennsylvania only to rediscover the same nightmare they left at home. A nine-year-old girl travels all night by train with one suitcase and an orange. She learns that mercy is something you can eat again and again while the juice spills over your chin, you can wipe it away with the back of your hands and you can never get enough.

Probably you were not quite well, my little dove, when you wrote to me, for a note of real melancholy pervaded your letter. I recognized in it a nature closely akin to my own. I know the feeling only too well. In my life, too, there are days, hours, weeks, aye, and months, in which everything looks black, when I am tormented by the thought that I am forsaken, that no one cares for me. Indeed, my life is of little worth to anyone. Were I to vanish from the face of the earth to-day, it would be no great loss to Russian music, and would certainly cause no one great unhappiness. In short, I live a selfish bachelor’s life. I work for myself alone, and care only for myself. This is certainly very comfortable, although dull, narrow, and lifeless. But that you, who are indispensable to so many whose happiness you make, that you can give way to depression, is more than I can believe. How can you doubt for a moment the love and esteem of those who surround you? How could it be possible not to love you? No, there is no one in the world more dearly loved than you are. As for me, it would be absurd to speak of my love for you. If I care for anyone, it is for you, for your family, for my brothers and our old Dad. I love you all, not because you are my relations, but because you are the best people in the world.

All revolutions have liberté, égalité, fraternité, and other noble slogans inscribed on their banners. All revolutionaries are enthusiasts, zealots; all are utopians, with dreams of creating a new world in which the injustice, corruption, and apathy of the old world are banished forever. They are intolerant of disagreement; incapable of compromise; mesmerized by big, distant goals; violent, suspicious, and destructive. Revolutionaries are unrealistic and inexperienced in government; their institutions and procedures are extemporized. They have the intoxicating illusion of personifying the will of the people, which means they assume the people is monolithic. They are Manicheans, dividing the world into two camps: light and darkness, the revolution and its enemies. They despise all traditions, received wisdom, icons, and superstition. They believe society can be a tabula rasa on which the revolution will write.

Harrison Salisbury When Amor Towles was ten years old, he threw a bottle containing a short note he had written into the Atlantic Ocean. A few weeks later he received a letter from the man who found it: Harrison Salisbury, the managing editor of The New York Times. From this childhood incident, a correspondence developed between Salisbury and Towles and they eventually met. In his earlier career, Harrison Salisbury was the real-life chief correspondent for The New York Times in Moscow. The author of an important history of the Russian Revolution, Black Nights, White Snow, his memoirs were the source of some of the detail Towles uses in A Gentleman in Moscow. Salisbury’s cameo appearance in the novel, along with the mention of his fedora and trench coat (stolen by the Count as a disguise) pay tribute to Salisbury’s literary legacy on early twentieth century Russia as well as the author’s serendipitous connection with him.

In my native valley of the middle Dniester, gentry spoke Polish, peasants — Ukrainian, officials — Russian with the Odessa accent, merchants — Jewish, carpenters and joiners — being Filippians and Old Believers — Russian with the Novogrod accent, the kabanists spoke in their own dialect. Additionally, in the same area there were also villages of Polish-speaking noblemen, and nobles who spoke Ukrainian, Moldovan villages speaking in Romanian; Gypsies speaking in Gypsy, Turks were no longer there, but in Khotyn, on the other side of the Dniester and in Kamieniec, their minarets were still standing...All these shades of nationality and languages were also in a semi-fluid state. Sons of Poles sometimes became Ukrainians, sons of Germans and French — Poles. In Odessa, unusual things happened: the Greeks became Russians, Poles were seen joining Soyuz Russkavo Naroda. Even stranger combinations arose from mixed marriages. ‘If a Pole marries a Russian woman,’ my father used to say, ‘their children are usually Ukrainians or Lithuanians’.

Letters blend to give rise to words  Like colors pave way for the birth of million shades! Evanescence reminisces sepia! Memory takes back to black and white! Music pops hot pink! Dance rocks wine red! Marvelous is miraculous as the indigo! Magnificent is magnanimous like Russian red! Splendid is classy like arctic blue! Resplendent inspires like  strawberry pink! Flamboyance is flowery like fuchsia! Flawless is perfect like flamingo! Extraordinary stands out like lime yellow! Peculiar is unique like cyan! Pleasant pleases like periwinkle! Soothing soothes like lemonade! Opulent glitters gold! Spectacular shimmers silver! Nice is as mild as dulce de leche! Attractive dazzles onyx! Powerful is headstrong like tangerine! Puissance stupefies like scarlet red! Mellifluence is dissolving, like lavender! Sonorous sounds magenta! Lovely cutely blushes! Sweet is peachy! Richness is wealthy like lush green! Poverty is brown as in flower wilt! Candid is frank as candy red! Altruism is selfless like parmesan! But, BEAUTY IS IRIDESCENT! Which

Asia is rising against me. I haven't got a chinaman's chance. I'd better consider my national resources. My national resources cousist of two joints of marijuana millions of genitals an unpublishable private literature that goes 1400 miles an hour and twentyfive-thousand mental institutions. I say nothing about my prisons nor the millions of underprivileged who live in my flowerpots under the light of five hundred suns. I have abolished the whorehouses of France, Tangiers is the next to go. My ambition is to be President despite the fact that I'm a Catholic. America how can I write a holy litany in your silly mood? I will continue like Henry Ford my strophes are as individual as his automobiles more so they're all different sexes. America I will sell you strophes $2500 apiece $500 down on your old strophe America free Tom Mooney America save the Spanish Loyalists America Sacco & V anzetti must not die America I am the Scottsboro boys. America when I was seven momma took me to Communist Cell meetings they sold us garbanzos a handful per ticket a ticket costs a nickel and the speeches were free everybody was angelic and sentimental about the workers it was all so sincere you have no idea what a good thing the party was in 1835 Scott Nearing was a grand old man a real mensch Mother Bloor made me cry I once saw Israel Amter plain. Everybody must have been a spy. America you don't really want to go to war. America it's them bad Russians. Them Russians them Russians and them Chinamen. And them Russians. The Russia wants to eat us alive. The Russia's power mad. She wants to take our cars from out our garages. Her wants to grab Chicago. Her needs a Red Readers' Digest. Her wants our auto plants in Siberia. Him big bureaucracy running our fillingstations. That no good. Ugh. Him make Indians learn read. Him need big black niggers. Hah. Her make us all work sixteen hours a day. Help. America this is quite serious. America this is the impression I get from looking in the television set. America is this correct? I'd better get right down to the job. It's true I don't want to join the Army or turn lathes in precision parts factories, I'm nearsighted and psychopathic anyway. America I'm putting my queer shoulder to the wheel.

Louis XIV was a very proud and self-confident man. He had such and such mistresses, and such and such ministers, and he governed France badly. The heirs of Louis XIV were also weak men, and also governed France badly. They also had such and such favourites and such and such mistresses. Besides which, certain persons were at this time writing books. By the end of the eighteenth century there gathered in Paris two dozen or so persons who started saying that all men were free and equal. Because of this in the whole of France people began to slaughter and drown each other. These people killed the king and a good many others. At this time there was a man of genius in France – Napoleon. He conquered everyone everywhere, i.e. killed a great many people because he was a great genius; and, for some reason, he went off to kill Africans, and killed them so well, and was so clever and cunning, that, having arrived in France, he ordered everyone to obey him, which they did. Having made himself Emperor he again went to kill masses of people in Italy, Austria and Prussia. And there too he killed a great many. Now in Russia there was the Emperor Alexander, who decided to reestablish order in Europe, and therefore fought wars with Napoleon. But in the year ’07 he suddenly made friends with him, and in the year ’11 quarrelled with him again, and they both again began to kill a great many people. And Napoleon brought six hundred thousand men to Russia and conquered Moscow. But then he suddenly ran away from Moscow, and then the Emperor Alexander, aided by the advice of Stein and others, united Europe to raise an army against the disturber of her peace. All Napoleon’s allies suddenly became his enemies; and this army marched against Napoleon, who had gathered new forces. The allies conquered Napoleon, entered Paris, forced Napoleon to renounce the throne, and sent him to the island of Elba, without, however, depriving him of the title of Emperor, and showing him all respect, in spite of the fact that five years before, and a year after, everyone considered him a brigand and beyond the law. Thereupon Louis XVIII, who until then had been an object of mere ridicule to both Frenchmen and the allies, began to reign. As for Napoleon, after shedding tears before the Old Guard, he gave up his throne, and went into exile. Then astute statesmen and diplomats, in particular Talleyrand, who had managed to sit down before anyone else in the famous armchair1 and thereby to extend the frontiers of France, talked in Vienna, and by means of such talk made peoples happy or unhappy. Suddenly the diplomats and monarchs almost came to blows. They were almost ready to order their troops once again to kill each other; but at this moment Napoleon arrived in France with a battalion, and the French, who hated him, all immediately submitted to him. But this annoyed the allied monarchs very much and they again went to war with the French. And the genius Napoleon was defeated and taken to the island of St Helena, having suddenly been discovered to be an outlaw. Whereupon the exile, parted from his dear ones and his beloved France, died a slow death on a rock, and bequeathed his great deeds to posterity. As for Europe, a reaction occurred there, and all the princes began to treat their peoples badly once again.

At Dniepropetrovsk the Stalin regime had made great efforts in construction. We were at first impressed as we approached the suburbs of the city, where we saw outlined the large masonry blocks of the proletarian housing erected by the Soviets. Their lines were modern. The buildings were huge, and there were many of them. Undeniably, the Communist system had done something for the people. If the misery of the peasants was great, at least the worker seemed to have benefited from the new times. Still, it was necessary to visit and examine the buildings. We lived for six months in the Donets coal basin. We had plenty of time to test the conclusions that we had reached at the time of our entrance into Dniepropetrovsk. The buildings, so impressive from a distance, were just a gigantic hoax, intended to fool sightseers shepherded by Intourist [Soviet tourism agency] and the viewers of documentary films. Approaching those housing blocks you were sickened by the stench of mud and excrement that rose from the quagmires surrounding each of the buildings. Around them were neither sidewalks nor gravel nor paving stones. The Russian mud was everywhere, and everywhere the walls peeled and crumbled. The quality of the construction materials was of the lowest order. All the balconies had come loose, and already the cement stairways were worn and grooved, although the buildings were only a few years old.

Of the Poet’s Youth" When the man behind the counter said, “You pay by the orifice,” what could we do but purchase them all? Ah, Sandy, vou were clearly the deluxe doll, modish and pert in your plastic nurse whites, official hostess to our halcyon days, where you bobbed in the doorway of our dishabille apartment, a block downwind from the stockyards. Holding court on the corroded balcony, K. and I passed hash brownies, collecting change for the building’s monthly pool to predict which balcony would fall off next. That’s when K. was fucking M. and M. was fucking J., and even B. and I threw down once on the glass-speckled lawn, adrift in the headlights of his El Camino. Those were immortal times, Sandy! Coke wasn’t addictive yet, condoms prevented herpes and men were only a form of practice for the Russian novel we foolishly hoped our lives would become. Now it’s a Friday night, sixteen years from there. Don’t the best characters know better than to live too long? My estranged husband house-sits for a spoiled cockatoo while saving to buy his own place. My lover’s gone back to his gin and the farm-team fiancée he keeps in New York. What else to do but read Frank O’Hara to my tired three-year-old? When I put him to bed, he mutters “more sorry” as he turns into sleep. Tonight, I find you in a box I once marked “The Past.” Well, therapy’s good for some things, Sandy, but who’d want to forgive a girl like that? Frank says Destroy yourself if you don’t know! Deflated, you’re simply the smile that surrounds a hole. I don’t know anything.

The great self-limitation practiced by man for ten centuries yielded, between the fourteenth and seventeenth centuries, the whole flower of the so-called "Renaissance." The root, usually, does not resemble the fruit in appearance, but there is an undeniable connection between the root's strength and juiciness and the beauty and taste of the fruit. The Middle Ages, it seems, have nothing in common with the Renaissance and are opposite to it in every way; nonetheless, all the abundance and ebullience of human energies during the Renaissance were based not at all on the supposedly "renascent" classical world, nor on the imitated Plato and Virgil, nor on manuscripts torn from the basements of old monasteries, but precisely on those monasteries, on those stern Franciscians and cruel Dominicans, on Saints Bonaventure, Anselm of Canterbury, and Bernard of Clairvaux. The Middle Ages were a great repository of human energies: in the medieval man's asceticism, self-abnegation, and contempt for his own beauty, his own energies, and his own mind, these energies, this heart, and this mind were stored up until the right time. The Renaissance was the epoch of the discovery of this trove: the thin layer of soil covering it was suddenly thrown aside, and to the amazement of following centuries dazzling, incalculable treasures glittered there; yesterday's pauper and wretched beggar, who only knew how to stand on crossroads and bellow psalms in an inharmonious voice, suddenly started to bloom with poetry, strength, beauty, and intelligence. Whence came all this? From the ancient world, which had exhausted its vital powers? From moldy parchments? But did Plato really write his dialogues with the same keen enjoyment with which Marsilio Ficino annotated them? And did the Romans, when reading the Greeks, really experience the same emotions as Petrarch, when, for ignorance of Greek, he could only move his precious manuscripts from place to place, kiss them now and then, and gaze sadly at their incomprehensible text? All these manuscripts, in convenient and accurate editions, lie before us too: why don't they lead us to a "renascence" among us? Why didn't the Greeks bring about a "renascence" in Rome? And why didn't Greco-Roman literature produce anything similar to the Italian Renaissance in Gaul and Africa from the second to the fourth century? The secret of the Renaissance of the fourteenth-fifteenth centuries does not lie in ancient literature: this literature was only the spade that threw the soil off the treasures buried underneath; the secret lies in the treasures themselves; in the fact that between the fourth and fourteenth centuries, under the influence of the strict ascetic ideal of mortifying the flesh and restraining the impulses of his spirit, man only stored up his energies and expended nothing. During this great thousand-year silence his soul matured for The Divine Comedy; during this forced closing of eyes to the world - an interesting, albeit sinful world-Galileo was maturing, Copernicus, and the school of careful experimentation founded by Bacon; during the struggle with the Moors the talents of Velasquez and Murillo were forged; and in the prayers of the thousand years leading up to the sixteenth century the Madonna images of that century were drawn, images to which we are able to pray but which no one is able to imitate. ("On Symbolists And Decadents")

The only thing I can’t figure out is why you still eat the food your captors fed you. Why don’t you hate it as much as you hate them?” Fila glanced down at her plate. It contained a strange mixture of Afghan and Mexican dishes. She held up a flatbread. “This isn’t Taliban food—it’s Afghan food. It’s my mother’s food. I grew up eating it before I was ever captured. To me it means love and tenderness, not hate and violence.” “Taliban, Afghan—it’s all the same.” She waved the bread. “No, it’s not. Not one bit. Afghan culture is over two thousand years old. And it’s a conservative culture—it’s had to be—but it’s not a culture of monsters. Afghans are people like you, Holt. They’re born, they grow up, they live and love and they die just like we do. I didn’t study much history before I was taken, but I know this much. America’s story is that of the frontier—of always having room to grow. Afghanistan’s story is that of occupation. By the Russians, the British, the Mongols—even the ancient Greeks. On and on for century after century. Imagine all those wars being fought in Montana. Foreign armies living among us, taking over your ranch, stealing everything you own, killing your wife and children, over and over and over again.” She paused to catch her breath. “Death is right around the corner for them—all the time. Is it any wonder that a movement that turns men into warriors and codes everything else into rigid rules might seem like the answer?” She still wasn’t sure if Holt was following her. What analogy would make sense to him? She wracked her brain. “If a bunch of Californians overran Chance Creek and forced everyone to eat tofu, would you refuse to ever eat steak again?” He made a face. “Of course not!” “Then imagine the Taliban are the Californians, forcing everyone to eat tofu. And everyone does it because they don’t know what else to do. They still love steak, but they will be severely punished if they eat it—so will their families. That’s what it’s like for many Afghans living under Taliban control. It’s not their choice. They still love their country. They still love their heritage. That doesn’t mean they love the group of extremists who have taken over.” “Even if those Taliban people went away, they still wouldn’t be anything like you and me.” Holt crossed his arms. Fila suppressed a smile at his inclusion of her. That was a step in the right direction even if the greater message was lost on him. “They’re more like you than you think. Defensive. Angry. Always on the lookout for trouble.” Holt straightened. “I have four sons. Of course I’m on the lookout for trouble.” “They have sons, too.” She waited to see if he understood. Holt shook his head. “We’re going to see different on this one. But I understand about the food. Everyone likes their mother’s cooking best.” He surveyed her plate. “You got any more of that bread?” She’d take that as a victory.

Moscow can be a cold, hard place in winter. But the big old house on Tverskoy Boulevard had always seemed immune to these particular facts, the way that it had seemed immune to many things throughout the years. When breadlines filled the streets during the reign of the czars, the big house had caviar. When the rest of Russia stood shaking in the Siberian winds, that house had fires and gaslight in every room. And when the Second World War was over and places like Leningrad and Berlin were nothing but rubble and crumbling walls, the residents of the big house on Tverskoy Boulevard only had to take up a hammer and drive a single nail—to hang a painting on the landing at the top of the stairs—to mark the end of a long war. The canvas was small, perhaps only eight by ten inches. The brushstrokes were light but meticulous. And the subject, the countryside near Provence, was once a favorite of an artist named Cézanne. No one in the house spoke of how the painting had come to be there. Not a single member of the staff ever asked the man of the house, a high-ranking Soviet official, to talk about the canvas or the war or whatever services he may have performed in battle or beyond to earn such a lavish prize. The house on Tverskoy Boulevard was not one for stories, everybody knew. And besides, the war was over. The Nazis had lost. And to the victors went the spoils. Or, as the case may be, the paintings. Eventually, the wallpaper faded, and soon few people actually remembered the man who had brought the painting home from the newly liberated East Germany. None of the neighbors dared to whisper the letters K-G-B. Of the old Socialists and new socialites who flooded through the open doors for parties, not one ever dared to mention the Russian mob. And still the painting stayed hanging, the music kept playing, and the party itself seemed to last—echoing out onto the street, fading into the frigid air of the night. The party on the first Friday of February was a fund-raiser—though for what cause or foundation, no one really knew. It didn’t matter. The same people were invited. The same chef was preparing the same food. The men stood smoking the same cigars and drinking the same vodka. And, of course, the same painting still hung at the top of the stairs, looking down on the partygoers below. But one of the partygoers was not, actually, the same. When she gave the man at the door a name from the list, her Russian bore a slight accent. When she handed her coat to a maid, no one seemed to notice that it was far too light for someone who had spent too long in Moscow’s winter. She was too short; her black hair framed a face that was in every way too young. The women watched her pass, eyeing the competition. The men hardly noticed her at all as she nibbled and sipped and waited until the hour grew late and the people became tipsy. When that time finally came, not one soul watched as the girl with the soft pale skin climbed the stairs and slipped the small painting from the nail that held it. She walked to the window. And jumped. And neither the house on Tverskoy Boulevard nor any of its occupants ever saw the girl or the painting again.