thwarted; and that if little states remain too preoccupied with their precious 'sovereignty' they remain too individually weak to counter the tyrant. The way the war was pursued also highlighted the methods of totalitarianism. First the intended victim would be given solemn undertakings that his neutrality would not be violated; after creating this illusion of false security the pledge would, of course, be broken. Then, agitators would be encouraged within the countries intended for annexation, to whip up instability. Masses of 'peacekeeping' troops would then be sent to provide 'stability'. Finally came the secret police to organise the reign of terror. And for a long while the Western democracies compliantly and tamely accepted it all.
Christian and Apollyon
When they finally appreciated the gravity of the crisis Britain and the remaining democracies stood and fought. Like the struggle between Christian and Apollyon, in Bunyan's Pilgrim's Progress, this was a struggle between two totally opposite views of life: Christian, certainly burdened by a sense of his own inadequacy and shortcomings, but facing towards the light; Apollyon, the embodiment of evil, rejoicing in his own wickedness, and wearing down his enemy with trickery, treachery and cunning. The struggle did not end with the overthrow of Hitler. It wound on for another forty-five years, and is still being played out. Throughout it all the peoples of Eastern Europe never lost their faith, they kept facing the light. Understanding how they came by their hard-won liberties may bring a renewal of faith and an appreciation of the liberties we take for granted in Western Europe.
The Empty Tomb
In his book Perestroika, Mikhail Gorbachev praises Lenin for the following quality: 'He had the rare ability to sense the need for radical changes, for a reassessment of values, for a revision of theoretical directives and political slogans.'2 I suppose much the same could be said of Gorbachev himself. Perhaps that is why he chose the quotation.