Black Lamb and Grey Falcon

by Rebecca West

  This sky-born messenger brings to Prince Lazar (or “Tsar Lazar,” as the poem has him) a choice between an earthly kingdom and a heavenly one: a choice that he decides in a way that West comes to find contemptible. Her two chosen images, therefore, are neither symmetrical nor antagonistic but, rather, contain their own contradictions. It is important to know at the start what she registers throughout and at the conclusion: that feeling that some English people have always had for a patriotism other than their own. Byron in Greece had a comparable experience, of simultaneous exaltation and disillusionment, and even as West was making her way through the Balkans, English volunteers in Spain were uttering slogans about Madrid and Barcelona that they would have felt embarrassed to hear themselves echo for London or Manchester. Many of them were to return disappointed, too.

  “The enormous condescension of posterity” was the magnificent phrase employed by E. P. Thompson to remind us that we must never belittle the past popular struggles and victories (as well as defeats) that we are inclined to take for granted. Two things are invariably present in Rebecca West’s mind and, thanks to the lapse of time, not always available to our own. The first of these is the realization that an incident in Sarajevo in June 1914 had irrevocably splintered the comfortable and civilized English world of which she had a real memory. When she says “The Great War,” she means the war of 1914-1918 because, though she can see a second war coming, there has as yet been no naming of the “First” World War. The next is her constant awareness that men decide and that women then live, or die, with the consequences of that decision making. The first assault on the Yugoslav idea had been made by the hairless demagogic Italian poet Gabriele D‘Annunzio—the man who borrowed the phrase “the year of living dangerously” from Nietzsche, though West did not know this—and who had led the wresting of Trieste and Fiume from Yugoslav sovereignty in 1920. This piece of theater and bombast was the precursor to Mussolini’s March on Rome, and caused West to reflect:

  All this is embittering history for a woman to contemplate. I will believe that the battle of feminism is over, and that the female has reached a position of equality with the male, when I hear that a country has allowed itself to be turned upside-down and led to the brink of war by a totally bald woman writer.

  Useless for a male critic to interpose that Joan of Arc apparently had a full head of hair, or that Dolores Ibárruri (“La Pasion aria”) was even then making strong men shed hot tears for the ideals of Joseph Stalin—or that neither of these ladies was a writer or poet in the accepted sense. One simply sees what she means.

  And, very often, one has exactly no choice but to see what she means, and to respect her intuitions as well as her better-reasoned insights. Her intuitions and generalizations are offered in no niggardly spirit and make no attempt to disguise themselves as objective let alone impartial. After a sweep along the Adriatic, with some animadversions about the decay and enfeeblement of the Venetian Empire, she stops at the island of Rab and declaresthese people of Dalmatia gave the bread out of their mouths to save us of Western Europe from Islam, and it is ironical that so successfully did they protect us that those among us who would be broad-minded, who will in pursuit of that end stretch their minds until they fall apart in idiocy, would blithely tell us that perhaps the Dalmatians need not have gone to that trouble, that an Islamized West could not have been worse than what we are today.... The West has done much that is ill, it is vulgar and superficial and economically sadist, but it has not known that death in life which was suffered by the Christian provinces under the Ottoman Empire.

  An unintended element of posterity’s condescension may be apparent at the close of this passage, where West writes, “Impotent and embarrassed, I stood on the high mountain and looked down on the terraced island where my saviors, small and black as ants, ran here and there, attempting to repair their destiny.”

  The difficulty, in crediting any group or state with delivering Europe from the Turks or from Islam, is that there are too many rival claimants for that honor and distinction. Austrians and Poles can boast of having defended the gates of Vienna; Venetians and Maltese to have hung on until the victory at Lepanto; Hungarians and Greeks to have fought to the last against Ottomanism. In Rebecca West’s own lifetime, the Sublime Porte in Constantinople had staked everything on a declaration of jihad against the British Empire and on the side of the German one in 1914, and had ended up not just losing the war but its caliphate as well. She was always somewhat ambivalent about the British Empire, reserving the right both to admire it and to criticize it, but toward most of the other empires and nations I have just mentioned she was generally hostile. And this was because of her feeling that they had all, at different times, betrayed the people of the Balkans, most especially the people of Serbia.

  It was not, after all, the arrogant Turks who had issued an ultimatum to Serbia in July 1914 (though Turkey was to take the side of Austria-Hungary and Germany in the ensuing combat). Yet perhaps the most sustainedly brilliant passage in the entire book is her reconstruction of the events that led up to, and away from, the assassination of the Austrian archduke Franz Ferdinand. When one scans these pages, one must continually bear in mind that for her, as for most educated English people, the events of 28 June 1914 were the moral and emotional equivalent of 11 September 2001, the terrible date on which everything had suddenly changed for the worse. I cannot possibly hope to summarize the intensity and scope of her effort in this regard. In its awareness of the grand consequences of the event, it manifests an almost vibrant sense of history and drama. In its minute attention to detail, it rivals some of the more obsessive and forensic retracings of what happened in Dealey Plaza in Dallas, Texas, on 22 November 1963 (and shares with some of those studies a subliminal but unmistakable wish that the newsreel could be run again, and one turn of the car avoided or one wretched coincidence averted, so that the fatal bullet would not meet its target after all).

  A little too much time and ink, perhaps, is expended in “proving” that the Austro-Hungarian staff must have at least covertly wished for the archduke to have been shot. For these frigid and cynical men, a mild heir with an embarrassing wife was thereby removed and an ideal provocation for war simultaneously furnished. It could well have been so. Certainly, the pro-war forces in Vienna seemed a little more than ready for the excuse that was offered them, and hastened to force conditions on Serbia that they knew were both unjust and unacceptable. However, as West fails to mention, the socialist faction in the outraged Serbian parliament, led by Dimitrije Tucovic, nonetheless refused to vote even for a war of “self-defense.” This was partly because of what they had seen of Serbian atrocities against Albanians and others in the Balkan War of 1912. These men were the equivalents of Jean Jau res and Rosa Luxemburg in their own country: how disappointing that West’s evident sympathy for Marxist internationalism should have deserted her just when it might have done her some good.

  There is another marvelous passage, also derived from her stay in Sarajevo, which is this time an eye-witness description, and which actually can be summarized by quotation. She chanced to be in the city on the day of a state visit from the Turkish prime minister Ismet Inönü: the first such courtesy call since the conclusion of hostilities in 1918 and the proclamation by Kemal Atatürk of a secular republic in place of the caliphate. The large Muslim middle class of the city turned out in force, the bearded men donning fezes and the women wearing veils, and some hardy souls even bearing the old green flag with the crescent emblazoned upon it. Their consternation, on seeing clean-shaven high Turkish officials wearing Western suits and bowler hats, was palpable. Even worse was the shock they endured on hearing the speeches of Inönü’s delegation, as translated from Turkish by the Yugoslav minister of war. The distinguished visitors from Ankarastood still, their eyes set on the nearest roof, high enough to save them the sight of this monstrous retrograde profusion of fezes and veils, of red pates and black muzzles, while the General put back into Serbian their all to
o reasonable remarks. They had told the Muslims of Sarajevo, it seemed, that they felt the utmost enthusiasm for the Yugoslavian idea, and had pointed out that if the South Slavs did not form a unified state the will of the great powers could sweep over the Balkan peninsula as it chose. They had said not one word of the ancient tie that linked the Bosnian Muslims to the Turks, nor had they made any reference to Islam.

  The crowd dispersed, West recorded: “Slowly and silently, as those who have been sent empty away. We had seen the end of a story that had taken five hundred years to tell. We had seen the final collapse of the Ottoman Empire. Under our eyes it had heeled over and fallen to the ground like a clay figure slipping off a chair.” Once again, one is forced to note her innate prejudice in favor of the traditional and (somehow, therefore) the more “authentic,” even if this involves a preference for the fez over the standard bowler hat and thus a slight revision of what has been said earlier about Ottoman slavery and torpor. Perhaps, as for Si mone Weil, West’s definition of justice was that of “a refugee from the camp of victory.” If the corollary of this was to hold, and the defeated were to enjoy a closer natural relationship with justice, then much of her Serb-enthusiasm is, at least at that date, fairly easily explicable as well.

  In any event, anybody with the least sympathy for the Balkan underdogs would by then have been recruited to their side, with a high degree of militancy, by the extraordinary above-mentioned figure of Gerda. It is never explained how this appalling philistine German female—a character from whom Christopher Isher wood’s ghastly Berlin landlady would have been a distinct relief—can possibly have married the Jewish intellectual Constantine (their true names were actually Stanislas and Elsa Vinaver), but married they are. And their grotesque partnership provides an ideal element of the farcical and the sinister, both increasing and lightening the solemn load that West and her husband must carry on their very serious trip. Gerda’s presence is a torture to Constantine and a perpetual embarrassment to his English guests, but it affords some useful comic relief as well as a Bob Fosse-like premonition of the nature of the “new Germany.” Informed at one point that the Wendish minority in Germany is in fact Slavic, she demands of West to be informed:

  “If all the Wends are Slavs, why do we not send them out of Germany into the Slav countries, and give the land that they are taking up to true Germans?” “Then the Slavs,” I said, “might begin to think about sending back into Germany all the German colonists that live in places like Franzstal.” “Why, so they might,” said Gerda, looking miserable, since an obstacle had arisen in the way of her plan of making Europe clean and pure and Germanic by coercion and expulsion. She said in Serbian to her husband, “How this woman lacks tact.” “I know, my dear,” he answered gently, “but do not mind it, enjoy the scenery.”

  Gerda, then, as well as the gelder of her husband, is a racist both pure and simple, an “ethnic cleanser” avant de la lettre, and she is one of those Teutonic types who cannot forgive—who can in a way not even believe—the defeat and humiliation of her country in 1918. That a crew of worthless Slavs were among the apparent “victors” is to her an offense against nature. “Think of all these people dying for a lot of Slavs,” as she puts it on visiting the French war cemetery. The local food disgusts her: when handed a dish at a picnic, “her face crumpled up with a hatred too irrational to find words.” Most of the people West meets and likes in Sarajevo are Jewish, and she suddenly comes to understand that this is why Gerda has no time for them. Like most English liberals and radicals of that period, West was only too conscious of the injustices imposed upon Germany by the Treaty of Versailles, and at one point goes out of her way to remind us that “Gerda is, of course, not characteristically German,” but her husband is less tender minded and reduces the matter to the paradoxical statement that “nobody who is not like Gerda can imagine how bad Gerda is.” (He often supplies quite shrewd and gnomic remarks: noticing that a shrine to the Karageorgevic dynasty is strictly Serbo-Byzantine in style and like most shrines is built “all on strictly Serb territory,” he adds that “this building with its enormously costly mosaics can mean nothing whatsoever to any Croatians or Dalmatians or Slovenes. Yet it is the mausoleum of their King, and superbly appropriate to him. I see that though Yugoslavia is a necessity it is not a predestined harmony.” This terse observation is worth more than many of West’s own hyper-romantic excursions into the quasi-mythical history of Serbian royalty.)

  A considerable and almost purple chapter of such romance and mythmaking follows almost at once, as West visits the monastery at Vrdnik, where lies the coffin of Prince Lazar, the martyr of Kosovo. “There is no need to manufacture magic here,” she writes, before proceeding to do just that:

  When this man met defeat it was not only he whose will was frustrated, it was a whole people, a whole faith, a wide movement of the human spirit. This is told by the splendid rings on the Tsar Lazar’s black and leathery hands; and the refinement of the pomp which presents him in his death, the beauty and gravity of the enfolding ritual, show the worth of what was destroyed with him. I put out a finger and stroked those hard dry hands, that had been nerveless for five hundred years.

  To admire Rebecca West is to admire the toughness of her mind and the steadiness of her gaze: it is a little dispiriting to see her committing such an evident non sequitur between the first and second of her opening sentences, and a little more than dispiriting to see her caressing a relic like any silly old woman hoping for a cure for the scrofula.

  She commits a more serious contradiction a little further along, this time after appearing to take at their face value the mad prophecies of a Serbian Nostradamus named Mata of Krema. In reprobating a later Serbian dynasty—the Obrenovi line, of Miloš and Milan—she first blames King Milan for allowing the Treaty of San Stefano in 1878, which gave almost the whole of Macedonia to Bulgaria, and then denounces the later Congress of Berlin, which undid the injustice she complains of, as “called for no other reason than to frame a treaty which should deprive the democratic Slavs of their freedom and thrust them into subjection under the imperialism of Turkey and Austria-Hungary.” That sequence already seems somewhat disordered, but then it is followed by this sentence:

  It is not to be wondered at that in 1881 Milan signed a secret convention with Austria which handed over his country to be an Austrian dependency.

  On the contrary, if any of West’s foregoing assumptions are sound, this action seems almost incomprehensible (as does her earlier use of the term “democratic”). She is beginning to regard Serbia as a country that, even if unable to do anything right, can yet never be said to be in the wrong. And again we encounter her preference, at least on first meeting, for anything that is raw and elemental over anything that is tame or domesticated:

  Men like Miyatovich [King Milan’s favorite foreign minister, by the by] wanted the Serbians to lay aside this grandiose subject matter which their destiny had given them for their genius to work upon; and instead they offered them, as an alternative, to be clean and briskly bureaucratic and capitalist like the West. It was as if the Mayflower and Red Indians and George Washington and the pioneer West were taken from the United States, and there was nothing left but the Bronx and Park Avenue. [My italics.]

  Before long, this admiration for the atavistic has led her to describe the vile Balkan War of 1912 as a “poem,” and to write that “there has been no fighting in our time that has had the romantic quality” of that conflict. (A useful corrective to this nonsense can be found in the Carnegie Endowment’s contemporary report on the war, and in Leon Trotsky’s firsthand reports of Serbian atrocities as printed in liberal Russian newspapers.)

  Thus, at the almost exact midpoint of the book, West has arrived at a stage where she approves of King Alexander Kara georgevićs, who had hoped at the beginning of the First World Warnot for a Yugoslavia, not for a union of all South Slavs, but for a Greater Serbia that should add to the Kingdom of Serbia all of the Austro-Hungarian territories in
which the majority of the inhabitants were Serbs, that is Slavs who were members of the Orthodox Church. The school of thought to which he belonged rightly considered the difference between the Roman Catholic and the Orthodox Churches so great that it transcended racial or linguistic unity. It cannot be doubted that this Greater Serbia would have been a far more convenient entity than Yugoslavia. [My italics.]

  Something very like the blindness of love must again be involved here: West quite fails to see that her ideal Greater Serbia program is open to precisely the same objections as Gerda’s fantasy of a pure Germany that adjusts the populations of its neighbors to suit itself. Moreover, it is with a note of unmistakable rue that she notes the thwarting of King Alexander’s dream, which depended for its success on the continued survival of Russian tsarism. This from the woman who credited Stalin’s agricultural reforms and who has, only a few pages before this, used the term “Soviet” in a wholly positive sense.

  I risk mentioning the blindness of love again because, in her assessment of Alexander’s pro-tsarist policy, she makes mention of his wish to marry one of the tsar’s daughters and asserts that “it is beyond doubt that this was for Alexander a real affair of the heart. He did not merely want to be the husband of one of the tsar’s daughters. He wanted to have this particular daughter as his wife.” Now, West does not even trouble to specify which Ro manov daughter this was. (We are told only that she was a schoolgirl when Alexander met her.) And we are asked not only to overlook the self-evident interest of kingly statecraft in the matrimonial alliance, but to believe something that West cannot possibly have known herself. This is not history. It is not even journalism. It is passion.

  As it happens, we know from Rebecca West’s diaries of her trip (which were sequestered in the Beinecke Library at Yale, with instructions that they were not to be made available until after the death of her husband and her son) that she was highly distraught during her Balkan voyages. She had been unwell and in some pain since her operation (for a hysterectomy) in 1934, and she was also recovering from an unhappy affair with an English surgeon named Thomas Kilner, whom she describes with mingled disgust and desire as “that horrible cheating sadistic little creature.” With Henry Andrews, her husband, she did have very occasional sexual relations on the journey, but these are usually written up as unsuccessful or unexciting. With Constantine (Stanislav Vinaver) she was necessarily uneasy, since on her previous solo trip he had attempted to possess her by force, if not actually to rape her. I dislike venturing even one step onto the territory of the psycho-historian, but some of her diary entries do seem to warrant a comparison with the finished book, and for one reason in particular: She tends to experience her few moments of repose or reflection when in churches or when visiting tombs, or at holy sites where the simple folk come for healing.