The first half of The House of Government located the Bolshevik party within a specifically Russian tradition of millennarianism. Revolutionary socialism would redeem the world, starting with Russia, and usher in a new era, a time of plenty, a time of the perfectibility of humanity. The second half of the book details what life is like, and supposed to be like, in the arriven utopia.
The House itself, which was Europe’s largest residential building when it was completed, is simultaneously a prototype for the Bolsheviks’ hopes of creating a new kind of life by altering the material conditions under which people lived, a reward for high functionaries in the Party and state (although not the highest; they followed centuries of Russian rulers by living in the Moscow Kremlin), and the scene of hundreds of dramas as victorious revolutionaries settled into the long haul of governing. They worked together, socialized together, had affairs, brought in additional family members, raised children, managed second (or third) marriages, had breakdowns, and did all the things that ambitious humans are prone to do. They did it while attempting to make a new society from the remnants of the Tsarist empire, collectivizing agriculture, forcing industrialization, and otherwise trying to build what had only been glimpsed in the theoretical writings of Marx.
Slezkine captures slices of these lives by generous quotations from their letters, diaries and other personal accounts. The immense size of the book is necessary for him to tell even a small portion of what happens to the people in the House, to give a sense of the ferment, the intrigues, and the interconnectedness among the upper reaches of Bolshevik society. I never found the reading a slog; even now, looking back through the book, if I open it to one of the pages I have flagged, I tend to get pulled back into the myriad stories that Slezkine sketches, following the lines of connection and argument to the next photo, the next anecdote, the next mix of old and new. “Ilya Zharsky’s job after [university] graduation was exempt from Marxist exegesis. (He liked to call himself a ‘paraschite,’ but his official title was ‘Lenin mausoleum employee.’) In other arts and sciences, young proletarian true believers of mostly nonproletarian origin were trying to oust their former teachers while fighting among themselves over Party patronage and definitions of orthodoxy. Urbanists, disurbanists, constructivists, RAPPists, AKhRRists, and sulphuric acid engineers were planning a new world in the ruins of the old.” (p. 455) Slezkine’s occasionally droll take on the very serious Soviets is on display, both in “mostly nonproletarian origin” and in the importance of orthodoxy, but not Orthodoxy, among Russia’s new rulers.
Once in power and ensconced in the House of Government many, but of course not all, Bolsheviks recreated the lives of the educated upper bourgeoisie that they had displaced in Moscow. They had household servants, some of them amassed collections of art, many of them played the pianos that graced House apartments. Some traditions came back with new, Party-approved meanings.