Swans will make their calls of tender passion. 154 According to Stanislav Kuniaev, this is the rape of Russia celebrated by “the poet of the openly Romantic ideal Zionism who does not distinguish between messianic ideas and pragmatic cruelty.” According to Maxim D. Shrayer, this is “a dream of creating harmony between the Russian and Jewish currents in Jewish history, . . . a dream, if you wish, of a harmonious synthesis, which would lead to the blurring of all boundaries, i.e., to the formation of a Russian-Jewish identity. . . . Sexual intercourse with his former Russian beloved is the modicum of the protagonist’s revenge upon and liberation from the prerevolutionary world of legal Jewish inequality and popular anti-Semitic prejudice.” And according to the protagonist himself, this is his revenge on the world he “could not get away from”—the world of “goosefat,” “tedious prayers,” and “cloud[s] of dandruff.” The Jewish Revolution within the Russian Revolution was waged against “the shame of exiled forefathers” and for the “Hebrew pride” singing like a string; against the Russia of fat cheeks and for the Russia of Galina Apollonovna. It was a violent attempt to conceive a world of Mercurian Apollonians, a Russia that would encompass the world. 155