(Orel, Kursk, Voronezh, Astrakhan, Chernigov, Odessa, Kherson, Ekaterinoslav, Sevastopol and others). In most places the extreme Left organized its supporters among the soldiers and workers into an MRC, which seized control of the government institutions after defeating the cadet or Cossack forces loyal to the city Duma. New elections to the ruling Soviet were then held which, in one form or another, were usually rigged. As in Petrograd, the SRs and Mensheviks often played into the hands of the extreme Left by boycotting the Soviet and these 're-elections'. Yet, without real military forces of their own, or a large and active citizenry willing to take up arms in defence of the democracy, they had little option. The political civilization of the provincial towns was not much more advanced than in backward peasant Russia and outside the capital cities there was no real urban middle class to sustain the democratic revolution. That was the tragedy of 1917.
iii Looting the Looters
For the first time in many years General Denikin found himself among ordinary Russians as he sat in a third- class railway carriage, disguised as a Polish nobleman, on his way to the Don:
Now I was simply a
The future White army leader was not the only refugee from Bolshevik Russia to feel the wrath of the crowd during that terrible winter of 1917—18. The memoir literature is full of similar accounts by princes, countesses, artists, writers and businessmen of the traumatic journeys they had to make through revolutionary Russia in order to flee the Bolshevik regime. They all express the same sense of shock at the rudeness and hostility which they now encountered from the ordinary people: weren't these the brothers and sisters of their nannies and their maids, their cooks and their butlers, who only yesterday had seemed so kind and respectful? It was as if the servant class had all along been wearing a mask of good will which had been blown away by the revolution to reveal the real face of hatred below.
For the vast majority of the Russian people the ending of all social privilege was the basic principle of the revolution. The Russians had a long tradition of social levelling stretching back to the peasant commune. It was expressed in the popular notions of social justice which lay at the heart of the 1917 Revolution. The common belief of the Russian people that surplus wealth was immoral, that property was theft and that manual labour was the only real source of value owed much less to the doctrines of Marx than it did to the egalitarian customs of the village commune. These ideals of social justice had also become a part of that peculiar brand of Christianity which the Russian peasants had made their own. In the Russian peasant mind there was Christian virtue in poverty.* 'The meek shall inherit the earth!' It was this which gave the revolution its quasi-religious status in the popular consciousness: the war on wealth was seen as a purgatory on the way to the gates of a heaven on earth.
If the Bolsheviks had popular appeal in 1917, it was in their promise to end all privilege and replace the unjust social order with a republic of equals. The Utopian vision of a universal socialist state was fundamental to the popular idealism of the revolution. One peasant-worker, for example, wrote to the All-Russian Peasant Soviet in May 1917: 'All the people, whether rich or poor, should be provided for; every person should receive his fair and equal ration from a committee so that there is enough for everyone. Not only food but work and living space should be equally divided by committees; everything should be declared public property.' The rejection of all superordinate forms of authority (judges, officers, priests, squires, employers, and so on) was the main driving force of the social revolution. By giving institutional form to this war on privilege, the Bolsheviks were able to draw on the revolutionary energies of those numerous
* To the Western mind, it may seem strange that the Bolsheviks should have chosen to call their main peasant newspaper
elements from the poor who derived pleasure from seeing the rich and mighty destroyed, regardless of whether it brought about any improvement in their own lot. If Soviet power could do little to relieve the misery of the poor, it could at least make the lives of the rich still more miserable than their own — and this was a cause of considerable psychological satisfaction. After 1918, as the revolution's ideals became tarnished and the people became more and more impoverished, the Bolshevik regime was increasingly inclined to base its appeal almost exclusively on these vulgar pleasures of revenge. In an editorial to mark the start of 1919,
Where are the wealthy, the fashionable ladies, the expensive restaurants and private mansions, the beautiful entrances, the lying newspapers, all the corrupted 'golden life'? All swept away. You can no longer see on the street a rich
This plebeian war on privilege was in part an extension of the violence and destruction which Gorky had condemned in the wake of the February Revolution. There was the same hatred and mistrust of the propertied classes, the same cruel desire for retribution, and the same urge to destroy the old civilization. To the propertied classes, it all seemed part of the same revolutionary storm. They compared the violence of 1917 to the
For one thing, the violence after October was articulated and legitimized by a new language of class, and class conflict, which had been developed by the socialist parties during 1917. The old and deferential forms of address for the members of the propertied classes
had lost their title and wealth. These were the 'former people'