Way of All the Earth. Anna Akhmatova

      Introduction

      ‘Who can refuse to live his own life?’ Akhmatova once remarked in answer to some expression of sympathy. Her refusal not to live her life made of her one of those few people who have given dignity and meaning to our terrible century, and through whom and for whom it will be remembered. In relation to her, the politicians, the bureaucrats, the State torturers, will suffer the same fate that, in Akhmatova’s words, overtook Pushkin’s autocratic contemporaries: ‘The whole epoch, little by little . . . began to be called the time of Pushkin. All the . . . high-ranking members of the Court, ministers, generals and non-generals, began to be called Pushkin’s contemporaries and then simply retired to rest in card indexes and lists of names (with garbled dates of birth and death) in studies of his work. . . . People say now about the splendid palaces and estates that belonged to them: Pushkin was here, or Pushkin was never here. All the rest is of no interest to them.’

      Pushkin was the closest of the friends she did not meet even once in her life. He helped her to survive the 1920s and 30s, the first of Akhmatova’s long periods of isolation and persecution. Dante, too, was close. And there were friends whom she could meet, including Mandelstam and Pasternak, whose unbreakable integrity supported her own. But no-one could have helped, through thirty years of persecution, war, and persecution, if she had not herself been one of the rare incorruptible spirits.

      Her incorruptibility as a person is closely linked to her most fundamental characteristic as a poet: fidelity to things as they are, to ‘the clear, familiar, material world’. It was Mandelstam who pointed out that the roots of her poetry are in Russian prose fiction. It is a surprising truth, in view of the supreme musical quality of her verse; but she has the novelist’s concern for tangible realities, events in place and time. The ‘unbearably white . . . blind on the white window’ of the first poem in the present selection is unmistakably real; the last, from half-a-century later, her farewell to the earth, sets her predicted death firmly and precisely in ‘that day in Moscow’, so that her death seems no more important than the city in which it will take place. In the Russian, the precision is still more emphatic and tangible: ‘tot moskovskii den’—‘that Muscovite day’. In all her life’s work, her fusion with ordinary unbetrayable existence is so complete that only the word ‘modest’ can express it truthfully. When she tells us (In 1940), ‘But I warn you,/I am living for the last time’, the words unconsciously define her greatness: her total allegiance to the life she was in. She did not make poetry out of the quarrel with herself (in Yeats’s phrase for the genesis of poetry). Her poetry seems rather to be a transparent medium through which life streams.

      Not that Akhmatova was a simple woman. In many ways she was as complex as Tolstoy. She could reverse her images again and again—a woman of mirrors. ‘She was essentially a pagan,’ writes Nadezhda Mandelstam: like the young heroine of By the Sea Shore who runs barefoot on the shore of the Black Sea; but she was also an unswerving, lifelong Christian. She was one of the languid amoral beauties of St Petersburg’s Silver Age; and she was the ‘fierce and passionate friend who stood by M. with unshakeable loyalty, his ally against the savage world in which we spent our lives, a stern, unyielding abbess ready to go to the stake for her faith’ (N. Mandelstam: Hope Abandoned). She was sensual and spiritual, giving rise to the caricature that she was half-nun, half-whore, an early Soviet slander dredged up again in 1946, at the start of her second period of ostracism and persecution. Akhmatova was not alone in believing that she had witch-like powers, capable of causing great hurt to people without consciously intending to; she also knew, quite simply, that she carried, in a brutal age, a burden of goodness. This is the Akhmatova who, in a friend’s words, could not bear to see another person’s suffering, though she bore her own without complaint.

      The air of sadness and melancholy in her portraits was a true part of her, yet we have Nadezhda Mandelstam’s testimony that she was ‘a wonderful, madcap woman, poet and friend . . . Hordes of women and battalions of men of the most widely differing ages can testify to her great gift for friendship, to a love of mischief which never deserted her