Initiation and initiative : an exploration of the life and ideas of Dimitrije Mitrinović

THE EXILE 49

races, and to found by our absolute love and our intelligence a new Race, that of Christ.

There is no evidence that Mitrinovic had any success whatsoever in his attempts to recruit Schuré and the others to his venture to create a new Christendom within Europe.?* During his time in France he did, however, manage to re-establish contact with some of his friends and colleagues from the pre-war days of the Young Bosnians such as Vladimir Gaćinović and Tin Ujević who used to gather at the café “Rotonde,” which was also frequented by Picasso, Modigliani and Cocteau.

According to Palavestra Mitrinovic had a bitter argument with Ujevi¢ during the course of his stay in Paris, one consequence of which was a growing disillusionment on his part with Yugoslav emigré circles in Europe.?3 By March 1916 the London Yugoslav Committee was in disarray following a proposal from one of their number that the Croats break off relations with the Serbian government. It appeared to Mitrinovic that his ideal of a federation of the Southern Slav peoples was being distorted and corrupted by professional politicians and career diplomats. He wrote to his friend Mestrovic that the dream of a new Yugoslavia was being sabotaged by “the shamelessness and folly of politicians who are demolishing it before it is built.” It was possibly round about this time that he determined never to return to his native land. Henceforth his major concern was to be with the creation of a new Europe rather than with a new Yugoslavia.

One of his closest Serbian friends ın London with whom he shared his dreams, his frustrations and his bitterness was Father Nicolai Velimirovic, one of the leaders of the spiritual revival of the Serbian Orthodox Church and who was later to become Bishop of Žiča. Velimirović had rooms in Saville Row and was in the habit of eating at the Dickens Chop House in Warwick Street where he was frequently joined by Mitrinovic. They were occasionally joined by Stephen Graham, the author and Slavophile, who had first met Mitrinovié at the home of Canon Carnegie, the rector of St. Margaret’s Westminster. According to Graham the usual topic of conversation over the meal was the union of Christianity. To this subject Mitrinovié brought his own particular perspective.

Dimitri was a born conspirator, which is curious considering that his life was so pacific. For him the young Christendom which he planned had to be a secret society. We must operate from the invisible towards the visible, from an initiated few to the many who were as yet unaware of the movement. His crusade must not be advertised from a broad platform to thousands as at a revival meeting. His message or doctrine must not be watered down.