Travel Writing
Custine eventually discovered that his knack was for travel writing. He wrote a decently received account of a trip to Spain and was encouraged by Honoré de Balzac to write accounts of other "half-European" parts of Europe, like southern Italy and Russia. In the late 1830s, Alexis de Tocqueville's Democracy in America appeared, whose last chapter contained the prophecy that the future belonged to Russia and America. With that, Custine decided that Russia would be his next writing effort. Custine was later dubbed by some historians "the de Tocqueville of Russia".
Custine visited Russia in 1839, spending most of his time in St. Petersburg, but also visiting Moscow and Yaroslavl. A political reactionary in his own country, fearful that democracy would inevitably lead to mob rule, he went to Russia looking for arguments against representative government, but he was appalled by autocracy as practiced in Russia, and equally by the Russian people's apparent collaboration in their own oppression. He attributed this state of affairs to what he saw as the backwardness of the Russian Orthodox Church, combined with the baleful effects of the Mongol invasion of medieval Russia, and the policies of Peter the Great. He mocked contemporary Russia for its veneer of European civilisation hiding an Asiatic soul. Custine criticized St. Petersburg for being the creation of one man and not the result of spontaneous historical forces. Custine, however, loved Moscow architecture and said Russia would be a great power if its capital were ever moved back to the older city.
Most of Custine's mocking was reserved for the Russian nobility and Nicholas I. Custine said Russia's aristocracy had "just enough of the gloss of European civilization to be 'spoiled as savages' but not enough to become cultivated men. They were like 'trained bears who made you long for the wild ones.'"
Custine criticizes Nicholas for the constant spying he ordered and for repressing Poland. Custine had more than one conversation with the Tsar and concluded it was possible that the Tsar only behaved as he did because he felt he had to. "If the Emperor has no more of mercy in his heart than he reveals in his policies, then I pity Russia; if, on the other hand, his true sentiments are really superior to his acts, then I pity the Emperor." (Kennan, 76) Custine said the air felt freer the moment one crossed into Prussia. In the middle 20th century, many saw predictions of Joseph Stalin in Custine's description of Nicholas I.
La Russie en 1839 went through six printings and was widely read in England, France, and Germany, but banned in Russia. Nevertheless some books printed in France were smuggled in and made an impact on Russian society. From 1890 to 1891, fragments of the book were published in Russian journals. Poorly-abridged versions of the book were published in 1910 and in 1930 in the USSR. Finally, an unabridged version was published in 1996.
Several Russian authors published works critical on Custine's La Russie en 1839, among them Un mot sur l'ouvrage de M. de Custine, intitulé: La Russie en 1839 by Xavier Labensky (Jean Polonius) and Examen de l'ouvrage de M. le marquis de Custine intitulé "La Russie en 1839" (Paris, 1844) by Nicolas Gretch. Tsarist authorities also sponsored a more scholarly investigation of Russia by a foreigner, Studies on the Interior of Russia by August von Haxthausen. This presented research on Russia's traditional social institutions, which the Tsar's advisors believed would effectively counter Custine's work. Studies was translated from German into French and English in 1848.
The Marquis de Custine may also be known to contemporary audiences as the European visitor in the 2002 film Russian Ark, whose conversations with the time-traveling narrator reflect Russia's continued struggle for identity with regards to Europe.
Read more about this topic: Marquis De Custine
Famous quotes containing the words travel and/or writing:
“I pity the man who can travel from Dan to Beersheba, and cry, Tis all barrenand so it is; and so is all the world to him who will not cultivate the fruits it offers.”
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“One can write out of love or hate. Hate tells one a great deal about a person. Love makes one become the person. Love, contrary to legend, is not half as blind, at least for writing purposes, as hate. Love can see the evil and not cease to be love. Hate cannot see the good and remain hate. The writer, writing out of hatred, will, thus, paint a far more partial picture than if he had written out of love.”
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