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In both works one may discern, though in vague outlines only, the theory of a "spiritual nation." However, Smolenskin did not succeed in developing and consolidating his theory. The pogroms of 1881 and the beginning of the Jewish exodus from Russia upset his equilibrium once more.
If the campaign of the anti-Semites succeeds in cultivating that fear and hatred in the minds and hearts of our people, there can be no assurance against the occurrence of pogroms here.
I once heard a Russian and an American discussing the comparative demerits of their respective lands, and I am bound to say that the former held his own very well. When, for example, the American said, "What about the Jews?" the other answered, "Well, what about the negroes?" and he parried the further question, "What about pogroms?" with another of his own, "What about lynching?"
Now this God would be drowning everybody in the world, now he would be burning Sodom and Gomorrah, now he would be inciting his congenial Israelites to the most terrific pogroms.
Add to this the presence of a large hooligan section which is found in almost every Russian town of any size, the open disfavour shown towards the Jews by the Government, and the secret intrigues and incitement of the police, and you get a train of circumstances which lead inevitably to those violent anti-Semitic explosions, known as pogroms, which have stained the pages of modern Russian history.
The horrors of Balta were a substantial earnest of the Kishinev atrocities of 1903 and the October pogroms of 1905. The horrors of Balta cast their shadow upon the conference of Jewish delegates which met in St. Petersburg on April 8-11, 1882.
In reply to the latter resolution President Arthur submitted, under date of May 22, 1882, all the diplomatic papers on the subject which were printed as Executive Document No. 192. The pogroms of 1881, and the indignation they aroused among the American people induced the United States Government to adopt a more energetic form of protest. In his dispatch to the United States Minister at St.
In a newspaper appeal which appeared shortly after the spring pogroms of 1881 the leader of the sect, hiding his identity under the pen-name of "A Brother-Biblist," called upon the Jews to divest themselves, of those character traits and economic pursuits which excited the hatred of the native population against them: the love of money, the hunt for barter, usury, and petty trading.
It would seem as if the terrible atrocities at Balta had made the highest Government spheres realize that the previous policy of connivance at the pogroms, which had been practised for a whole year, could not but disgrace Russia in the eyes of the world and undermine public order in Russia itself.
What else could be expected than that the provocative agents of the Tsar's Secret Police and the Black Hundreds should strive to divert the attention of the people to some other issue? And what more natural than that they should conclude that a widespread movement against the Jews, great pogroms over a wide area, would best suit their purpose?
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