History of the Jews in Russia and Poland. Volume 3 of 3. From the Accession of Nicholas II until the Present Day
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Оглавление
Dubnow Simon. History of the Jews in Russia and Poland. Volume 3 of 3. From the Accession of Nicholas II until the Present Day
NOTE
CHAPTER XXXI. THE ACCESSION OF NICHOLAS II
1. Continued Policy of Oppression
2. The Martyrdom of the Moscow Community
3. Restrictions in the Right of Residence
4. The Economic Collapse of Russian Jewry
5. Professional and Educational Restrictions
6. Anti-Semitic Propaganda and Pogroms
CHAPTER XXXII. THE NATIONAL AWAKENING
1. The Rise of Political Zionism
2. Spiritual Zionism, or Ahad-Ha´amism
3. Spiritual Nationalism, or National-Cultural Autonomism
4. The Jewish Socialistic Movement
5. The Revival of Jewish Letters
CHAPTER XXXIII. THE KISHINEV MASSACRE
1. Pogroms as a Counter-Revolutionary Measure
2. The Organized Kishinev Butchery
3. Echoes of the Kishinev Tragedy
4. Doctor Herzl's Visit to Russia
CHAPTER XXXIV. CONTINUED POGROMS AND THE RUSSO-JAPANESE WAR
1. The Pogrom at Homel and the Jewish Self-Defence
2. The Kishinev Massacre at the Bar of Russian Justice
3. The Jews in the Russo-Japanese War
4. The "Political Spring"
5. The Homel Pogrom Before the Russian Courts
CHAPTER XXXV. THE REVOLUTION OF 1905 AND THE FIGHT FOR EMANCIPATION
1. The Jews in the Revolutionary Movement
2. The Struggle for Equal Rights
3. The "Black Hundred" and the "Patriotic" Pogroms
4. The Jewish Franchise
CHAPTER XXXVI. THE COUNTER-REVOLUTION AND THE OCTOBER MASSACRES
1. The Fiendish Designs of the "Black Hundred"
2. The Russian St. Bartholomew Night
3. The Undaunted Struggle for Equal Rights
4. The Jewish Question Before the First Duma
5. The Spread of Anarchy and the Second Duma
CHAPTER XXXVII. EXTERNAL OPPRESSION AND INTERNAL CONSOLIDATION
1. The New Alignments Within Russian Jewry
2. The Triumph of the "Black Hundred"
3. The Third, or Black, Duma
4. New Jewish Disabilities
5. The Spiritual Revival of Russian Jewry
RUSSIAN JEWRY SINCE 1911
BIBLIOGRAPHY
VOLUME I
Chapter I. The Jewish Diaspora in Eastern Europe
Chapter II. The Jewish Colonies in Poland and Lithuania
Chapter III. The Autonomous Center in Poland at Its Zenith
Chapter IV. The Inner Life of Polish Jewry at Its Zenith
Chapter V. The Autonomous Center in Poland During Its Decline
Chapter VI. The Inner Life of Polish Jewry During the Period of Decline
Chapter VII. The Russian Quarantine Against Jews
Chapter VIII. Polish Jewry During the Period of the Partitions
Chapter IX. The Beginnings of the Russian Régime
Chapter X. The "Enlightened Absolutism" of Alexander I
Chapter XI. The Inner Life of Russian Jewry During the Period of "Enlightened Absolutism"
Chapter XII. The Last Years of Alexander I
VOLUME II
Chapter XIII. The Military Despotism of Nicholas I
Chapter XIV. Compulsory Enlightenment and Increased Oppression
Chapter XV. The Jews in the Kingdom of Poland
Chapter XVI. The Inner Life of Russian Jewry During the Period of Military Despotism
Chapter XVII. The Last Years of Nicholas I
Chapter XVIII. The Era of Reforms Under Alexander II
Chapter XIX. The Reaction Under Alexander II
Chapter XX. The Inner Life of Russian Jewry During the Reign of Alexander II
Chapter XXI. The Accession of Alexander III. and the Inauguration of Pogroms
Chapter XXII. The Anti-Jewish Policies of Ignatyev
Chapter XXIII. New Measures of Oppression and Public Protests
Chapter XXIV. Legislative Pogroms
Chapter XXV. Inner Upheavals
Chapter XXVI. Increased Jewish Disabilities
Chapter XXVII. Russian Reaction and Jewish Emigration
Chapter XXVIII. Judæophobia Triumphant
Chapter XXIX. The Expulsion from Moscow
Chapter XXX. Baron Hirsch's Emigration Scheme and Unrelieved Suffering
VOLUME III
Chapter XXXI. The Accession of Nicholas II
Chapter XXXII. The National Awakening
Chapter XXXIII. The Kishinev Massacre
Chapter XXXIV. Continued Pogroms and the Russo-Japanese War
Chapter XXXV. The Revolution of 1905 and the Fight for Emancipation
Chapter XXXVI. The Counter-Revolution and the October Massacre
Chapter XXXVII. External Oppression and Internal Consolidation
Отрывок из книги
In the course of the nineteenth century every change of throne in Russia was accompanied by a change of policy. Each new reign formed, at least in its beginning, a contrast to the one which had preceded it. The reigns of Alexander I. and Alexander II. marked a departure in the direction of liberalism; those of Nicholas I. and Alexander III. were a return to the ideas of reaction. In accordance with this historic schedule, Alexander III. should have been followed by a sovereign of liberal tendencies. But in this case the optimistic expectations with which the new ruler was welcomed both by his Russian and his Jewish subjects were doomed to disappointment. The reign of Nicholas II. proved the most gloomy and most reactionary of all. A man of limited intelligence, he attempted to play the rôle of an unlimited autocrat, fighting in blind rage against the cause of liberty.
This reactionary tendency came to light in the very beginning of the new reign. During the first few months after the accession of Nicholas II. to the throne – between November, 1894, and January, 1895 – the liberal Zemstvo assemblies of nine governments,1 in presenting addresses of loyalty to the new Tzar, were bold enough to voice the hope that he would eventually invite the representatives of these autonomous institutions to participate in the legislative acts of the Government. This first timid request for constitutional rights met with a harsh and clumsy rebuff. In his reply to the deputation representing the nobility, the Zemstvos, and the municipalities, which appeared in the Winter Palace on January 17, 1895, to convey to him the greetings of the Russian people, the Tzar made the following pronouncement:
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Many of these Jewish proletarians were willing to take up agriculture, but the "Temporary Rules" of 1882 blocked their way to the country-side, and made it impossible for them to buy or even lease a piece of land. Prominent Jews of St. Petersburg, such as Baron Günzburg and others, petitioned the Government to allow the Jews to purchase small parcels of land for personal use, but, after long deliberations, their petition was rejected. Thus, at the end of the nineteenth century, the ruling spheres of the Russian empire proved more anti-Semitic than at the beginning of the same century, when the Government of Alexander I. and even that of Nicholas I. had endeavored to promote agriculture among the Jews and had established the Jewish agricultural colonies in the south of Russia.13 The mania of oppression went so far as to prohibit the Jews from buying or leasing parcels of land which were part of a city, but happened to be situated outside the city line. A rich Jew of Minsk, by the name of Pollak, petitioned, in 1897, the local Town Council to sell him a piece of suburban property for the establishment of a Jewish agricultural farm, but his petition was refused. This refusal was thoroughly consistent. For the fact that the Jews were forbidden to own land made the training of Jews in the art of agriculture entirely superfluous. It may be added that this prohibition of land ownership was upheld by the Government even in the case of the Jewish students who had completed their course in the school of the Jewish Agricultural Farm near Odessa.
Similar methods were employed to check the development of arts and crafts, which were widely represented among the Jews, but stood on a very low technical level. Even the efforts to organize mutual help among the working classes were blocked by the Government in all kinds of ways. The well-known Jewish millionaire, Brodski, of Kiev, wishing to assist the toiling masses without distinction of creed, offered to open a trade bank in that city and to contribute towards that purpose the sum of 120,000 rubles. When, in 1895, he submitted the constitution of the proposed bank to the local authorities for their approval, he was required to insert a clause to the effect that the directors and the chairman of the bank council should always be Christians and that the council itself should not include more than one Jewish member. To this insolent demand Brodski made the only fitting retort: "Being myself a Jew, I cannot possibly agree that the constitution of an establishment which is to be founded with the money contributed by me and which is to bear my name shall contain restrictions affecting my coreligionists." He naturally withdrew his offer, and Kiev was deprived of a trade bank. The fact that the failure of the project also affected the Christian artisans did not disturb the authorities in the least. It was enough of a compensation that the Jews were made to suffer not only materially, but also morally, and the purpose of the highly-placed Jew-baiters was accomplished.
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