Aleksandr Solzhenitsyn - The GULag Archipelago Volume 1 - An Experiment in Literary Investigation

Also in 1921 the arrests of members of all non-Bolshevik parties were expanded and systematized. In fact, all Russia’s political parties had been buried, except the victorious one. (Oh, do not dig a grave for someone else!) And so that the dissolution of these parties would be irreversible, it was necessary that their members should disintegrate and their physical bodies too.

Not one citizen of the former Russian state who had ever joined a party other than the Bolshevik Party could avoid his fate. He was condemned unless, like Maisky or Vyshinsky, he succeeded in making his way across the planks of the wreck to the Bolsheviks. He might not be arrested in the first group. He might live on, depending on how dangerous he was believed to be, until 1922, 1932, or even 1937, but the lists were kept; his turn would and did come; he was arrested or else politely invited to an interrogation, where he was asked just one question: Had he been a member of such and such, from then till then? (There were also questions about hostile activity, but the first question decided everything, as is clear to us now, decades later.) From there on his fate might vary. Some were put immediately in one of the famous Tsarist central prisons—fortunately, all the Tsarist central prisons had been well preserved—and some socialists even ended up in the very same cells and with the very same jailers they had had before. Others were offered the opportunity of going into exile—oh, not for long, just for two or three years. And some had it even easier: they were merely given a minus (a certain number of cities were forbidden) and told to pick out a new place of residence themselves, and for the future would they please be so kind as to stay fixed in that one place and await the pleasure of the GPU.

This whole operation was stretched out over many years because it was of primary importance that it be stealthy and unnoticed. It was essential to clean out, conscientiously, socialists of every other stripe from Moscow, Petrograd, the ports, the industrial centers, and, later on, the outlying provinces as well. This was a grandiose silent game of solitaire, whose rules were totally incomprehensible to its contemporaries, and whose outlines we can appreciate only now. Someone’s far-seeing mind, someone’s neat hands, planned it all, without letting one wasted minute go by. They picked up a card which had spent three years in one pile and softly placed it on another pile. And the person who had been imprisoned in a central prison was thereby shifted into exile—and a good way off. Someone who had served out a “minus” sentence was sent into exile, too, but out of sight of the rest of the “minus” category, or else from exile to exile, and then back again into the central prison—but this time a different one. Patience, overwhelming patience, was the trait of the person playing out the solitaire. And without any noise, without any outcry, the members of all the other parties slipped gradually out of sight, lost all connection with the places and people where they and their revolutionary activities were known, and thus—imperceptibly and mercilessly—was prepared the annihilation of those who had once raged against tyranny at student meetings and had clanked their Tsarist shackles in pride. [19] 17. V. G. Korolenko wrote to Gorky, June 29, 1921: “History will someday note that the Bolshevik Revolution used the same means to deal with true revolutionaries and socalists as did the Tsarist regime, in other words, purely police measures.”

In this game of the Big Solitaire, the majority of the old political prisoners, survivors of hard labor, were destroyed, for it was primarily the SR’s and the Anarchists—not the Social Democrats—who had received the harshest sentences from the Tsarist courts. They in particular had made up the population of the Tsarist hard-labor political prisons.

There was justice in the priorities of destruction, however; in 1920 they were all offered the chance to renounce in writing their parties and party ideologies. Some declined—and they, naturally, came up first for annihilation. Others signed such renunciations, and thereby added a few years to their lifetimes. But their turn, too, came implacably, and their heads rolled implacably from their shoulders. [20] 18. Sometimes, reading a newspaper article, one is astonished to the point of disbelief. In Izvestiya of May 24, 1959, one could read that a year after Hitler came to power Maximilian Hauke was arrested for belonging to none other than the Communist Party. Was he destroyed? No, they sentenced him to two years. After this was he, naturally, sentenced to a second term? No, he was released. You can interpret that as you please! He proceeded to live quietly and build an underground organization, in connection with which the Izvestiya article on his courage appeared.

In the spring of 1922 the Extraordinary Commission for Struggle Against Counterrevolution, Sabotage, and Speculation, the Cheka, recently renamed the GPU, decided to intervene in church affairs. It was called on to carry out a “church revolution”—to remove the existing leadership and replace it with one which would have only one ear turned to heaven and the other to the Lubyanka. The so-called “Living Church” people seemed to go along with this plan, but without outside help they could not gain control of the church apparatus. For this reason, the Patriarch Tikhon was arrested and two resounding trials were held, followed by the execution in Moscow of those who had publicized the Patriarch’s appeal and, in Petrograd, of the Metropolitan Veniamin, who had attempted to hinder the transfer of ecclesiastical power to the “Living Church” group. Here and there in the provincial centers and even further down in the administrative districts, metropolitans and bishops were arrested, and, as always, in the wake of the big fish, followed shoals of smaller fry: archpriests, monks, and deacons. These arrests were not even reported in the press. They also arrested those who refused to swear to support the “Living Church” “renewal” movement.

Men of religion were an inevitable part of every annual “catch,” and their silver locks gleamed in every cell and in every prisoner transport en route to the Solovetsky Islands.

From the early twenties on, arrests were also made among groups of theosophists, jnystics, spiritualists. (Count Palen’s group used to keep official transcripts of its communications with the spirit world.) Also, religious societies and philosophers of the Berdyayev circle. The so-called “Eastern Catholics”—followers of Vladimir Solovyev—were arrested and destroyed in passing, as was the group of A. I. Abrikosova. And, of course, ordinary Roman Catholics—Polish Catholic priests, etc.—were arrested, too, as part of the normal course of events.

However, 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: