The Shield Part 5

THE WAR AND THE STATUS OF THE JEW

_Prince Paul Dmitriyevich Dolgorukov, a prominent leader of the emanc.i.p.atory movement in Russia, was born in 1866. He is one of the founders of the Const.i.tutional Democratic party, and for a while he stood at the head of the Central Committee of this party. He was a member of the Second Duma, where he represented the city of Moscow._

THE WAR AND THE STATUS OF THE JEW

BY PRINCE PAUL DOLGORUKOV

The storm that has recently swept over our country brought to light a series of conditions which have been weighing down upon the Russian nation for a good many years. These conditions on account of their long duration have come to be considered as something habitual. The impossibility of their further continuance, at least in their present form, has suddenly become quite apparent.

The first among these is the existing att.i.tude toward peoples whose fate is closely interwoven with the fate of Russia. The need for a new policy toward the Poles has been recognised officially and solemnly.

The hour for settling the Jewish question has also struck. The contrast between the duties and responsibilities of the Jew toward the state and his position in the country where he is deprived of all rights and privileges has always existed; during the war this contradiction has become so p.r.o.nounced that it is impossible to overlook it any longer.

Hundreds of thousands of Jews are shedding their blood for Russia, while at home they are deprived of such elementary rights as other Russian subjects could lose only when convicted of crime. When a population of six million occupies such a position, the fact is bound to make itself felt in all walks of life; but what the war has made supremely clear is the limitations to which the Jew is subjected as to his right to choose freely his place of residence and to give his children an education.

The so-called "Pale of Settlement," Poland and the southwestern section, const.i.tuted the arena for the early operations of the war.

The tradesmen, the merchants, all people of any means were ruined; the poor workman was left without a crust of bread. The invading foe forced both these groups to flee. Where were they to flee? The simplest solution that presented itself was for them to go into other cities of the "Pale." But the burden of the war was felt there also.

The chief bread-winner of the family had gone to war; both industries and trades were crippled. Emigration, the safety valve of poverty, was now impossible. Into the midst of this suffering came pouring in the refugees from the border regions, on the one hand, and on the other, the exiles from Germany and Austria, where they had previously found food and shelter, and whence they had now, so to speak, been thrown overboard.

The economic role of such an element, hungry and unemployed, is easily appraised. Small wonder, then, that such a condition should become absolutely unbearable; starvation has become a common occurrence, and many prefer suicide to asking for alms. And should some of these care to ask for aid there is no one who could offer it, since the local population cannot cope with the need that has so suddenly swooped down upon them.

Russia is a vast country, as is the soul of the Russian. Enough land and bread exists for all its children. Many have relatives who would welcome the refugees and exiles into their homes for the time being; many could earn their livelihood. But in accordance with the existing regulations the authorities must observe that no one who has not the right of residence should come without the "Pale." The absurdity of such regulations becomes more apparent when applied to partic.i.p.ants in the war. Thousands of wounded Jewish soldiers are scattered all over Russia, many outside the "Pale." Their own may not come to stay with them nor even visit them. Should one of these wounded die, his people are deprived of the privilege of paying their last respects to him; unless they choose to violate the law and remain during the visit in hiding without registering their arrival.

The conditions under which the Jewish child may be educated are at present fraught with similar difficulties. A great number of educational inst.i.tutions in the south and west are now closed. The parents are recommended to transfer their children to other cities--in which case the local schools have been allowed to accept Jewish pupils in excess of their regulation percentage. But the possibility of utilising this privilege in inst.i.tutions outside of the "Pale" is in its turn combined with the "right of settlement," which condition certainly limits the application of this privilege. With this exception, all other educational inst.i.tutions of higher and middle grades, strictly observe the usual percentage and the drawing of lots, on the basis of which the Jewish students are accepted. These limitations have become especially conspicuous, because the war has completely done away with the possibility of entering the universities of Germany and Austria, to which the Jewish youth flocked prior to the war.

Another question arises: Where should the Jewish students, who have begun their studies at a foreign university, now turn? In vain do they knock at the doors of the higher inst.i.tutions; these remain closed to them, in spite of the fact that there are many vacancies there. They cannot get back to the universities of either Germany or Austria. Thus must they waste years of persistent effort and vast amounts of energy, and very many of them will not be in a position to continue their studies, and subsequently serve their own country, which is so sadly in need of educated men. Are all these discriminations against Jewish people essential for the _great Russia_, which is now called upon to free nations and peoples from a foreign tyranny?

The complete abrogation of all national disabilities must pa.s.s through our legislative inst.i.tutions, but the loosening of the existing limitations is a measure which it is perfectly possible to take at once.

JEWISH RIGHTS AND THEIR ENEMIES

_Professor Maxim Maximovich Kovalevsky, one of the greatest Russian sociologists, was born in 1851. Owing to his political convictions, he had to leave Russia. In 1901 he founded in Paris the Russian Higher School of Social Sciences, the faculty of which consisted of exiled Russian scholars and political emigrants. In 1905 he came back to Russia, resumed his University work and took an active part in the political movement. In 1906 he was elected to the Duma and in 1907 to the Imperial Council.

He died in 1916._

JEWISH RIGHTS AND THEIR ENEMIES

BY MAXIM KOVALEVSKY

If the question should be put as to who at present stands in the way of Jewish equal rights and who demands still further limitations of the Jews' partic.i.p.ation in both military and civil service, the answer is that no one cla.s.s follows a more systematic and more definite programme in this connection than the League of United n.o.bility. In the year 1913 one of their conventions made the following recommendations, recorded in a volume published in the name of the league, and here quoted literally:

"I. Jews and converted Jews should not be allowed to serve in the army and navy either as regular recruits or as volunteers, nor should they be admitted to military schools.

"II. Jews and converted Jews should not be allowed to take part in the electoral conventions of the Zemstvos.

"III. Jews and converted Jews are not to be permitted to serve in the Zemstvos.

"IV. Jews and converted Jews are not to be permitted to serve in any munic.i.p.al capacity.

"V. Jews and converted Jews should not be permitted to enter the civil service.

"VI. Jews and converted Jews should not be included in the lists of jurors; they may not be appointed or elected to serve in courts, they may not practice as either advocates or attorneys."

These recommendations are clearly at variance with the trend of Russian legislation throughout the reigns of Peter the Great, Catherine the Second and Alexander the First. Peter the Great called into the service of the Russian government all subjects irrespective of their nationality or religion. His fellow champions were representatives of different nationalities such as Bruce, Bauer, Repnin, Menshicov and Yaguzhinsky. As to Catherine the Second, our code of laws still retains the expression of her wish that all the peoples of Russia, each according to the precepts of its religion, should pray to the Almighty for the welfare of its rulers, and should all be equally benefited by its government.

In his "Principles of the Russian Governmental Law" Professor Gradovsky says: "In the reign of Peter the Great there were no general regulations concerning the Jews." Measures against the Jews date from the reign of Catherine the First. During the reign of Catherine the Second, little was added to the existing array of limitations. In the districts in which the first Part.i.tion of Poland found them, the Jews at that time enjoyed almost all the rights of the native Russian citizen. Although the Empress recognized the "Pale of Settlement"

created in the reign of Peter the Second, she, nevertheless, stretched its boundaries to include not only Little Russia but also the Vice-Royalty of Ekaterinoslav and the province of Taurida, wherein the Jews were granted all rights of citizenship. In the "Regulations Concerning the Jews" published in 1804, in the reign of Alexander the First, the principle of equal civil rights for this nation is brought out in Article 42. "All the Jews in Russia," says this article, "whether residents or new settlers or foreigners coming to transact business are free and are to be under the protection of the law on a par with other Russian subjects." In commenting upon this article, Professor Gradovsky writes that this is clearly an attempt to fuse the Jewish nation with the rest of the Russian population by giving the former definite civil rights.

Only during the last year of the reign of Alexander the First were some measures adopted whereby the "Pale of Settlement" was narrowed down because of a certain sect of "Sabbathists," closely related to Judaism, which had greatly increased in numbers, particularly in the provinces of Voronezh, Samara, Tula, and others. According to the "Regulations Concerning the Jews" of 1835, enacted in the reign of Nicholas the First, the Jews retained the right to own all kinds of real estate, with the exception of inhabited estates and to deal in all kinds of merchandise on the same basis as the other citizens,--of course, only within the "Pale."

It is noteworthy that at this time the Jews were allowed to attend governmental schools of all grades, and that graduates from these were granted certain privileges. It is only toward the end of the reign of Nicholas I that the government adopts a system of limitations relating to the Jews, without, however, restraining their right to attend the governmental educational inst.i.tutions. On the 31st of March, 1856, an imperial edict was issued ordering a revision of the existing regulations relating to the Jews. Therein it is clearly stated that the purpose of this revision is to conciliate these regulations with the intention of the government to fuse this people with the native population of the land. During the entire reign of Alexander II no limitations existed for the entrance of Jews into the Universities and the other educational inst.i.tutions. On the contrary, according to Gradovsky, the limitations within the "Pale" did not apply to persons desiring to obtain a higher education, namely to those entering the medical academy, the universities, and the Inst.i.tute of Technology. Gradovsky refers to the continuation of the "Code of Laws," of 1868. The book was published in 1875, while this freedom was in full swing. Within the "Pale," the Jews had equal commercial rights with other citizens. Until the Polish rebellion of 1863 the Jews were permitted to own real estate, not only in cities but also in rural districts. After the rebellion this was forbidden to them as well as to the Poles. The foreign Jew could come to Russia freely and register on the same foreign pa.s.sport as would be required from any other citizen of that country.

From what has been said, it follows that many of the limitations, which at present weigh down upon the Jews have been created only recently. The present reign, too, was begun with measures favoring the Jew. In 1903, in spite of the fact that the Jews, in accordance with a law which was confirmed in 1872, were forbidden to live in villages even within the "Pale," two hundred of these villages were turned into towns, and later fifty-seven more were added to this number. The measure rendered these places legally habitable by the Jews. On August 11, 1904, a law was pa.s.sed wherein it was emphatically stated that Jews who were graduates from a university were to be permitted to live freely everywhere in the Empire. But since the repression of the revolutionary movement, this privilege has become a pretext for the restriction of the admittance of Jews into higher educational inst.i.tutions.

From the viewpoint of the interests of the Russian state, the existing disabilities of the Jews are detrimental both to our economic life, and to the mutual relations among our citizens; they also work havoc upon the progress of education as well as upon the raising of the general level of our culture. Measures limiting a portion of the population in its rights to acquire property, to obtain an education in middle and higher state schools, to a.s.sume the responsibilities of a judge or of a lawyer, and, in general, restraining its freedom to pursue a professional career--are clearly irreconcilable with the promises given us in the manifesto of the 17th of October, 1906.

The fear that the granting of equal rights to the Jews may deprive the peasant of his land, is perfectly groundless. There are many other means whereby the tiller of the soil may be a.s.sured the possession of a portion of land. In the West we have systems such as that of the homestead, based on the inalienability of the family property (_bien de famille_). Such systems may be traced back as far as the Middle Ages. The mediaeval law forbids the taking away from the peasant, even for arrearage, of his agricultural implements and the cattle necessary for his labour,--not to speak of his land, which, however, it would be impossible to take away, since it is the suzerain that is its rightful owner. The indivisibility of the family estate, which only a short time ago was recognised by the Appellatory Division of our Senate, with reference to the Western Section, was achieving the same results because for the sale of such property the agreement of all the members of the family was required. Such a protection of the interests of the peasant landowner is essential in his relation to the capitalist, whether it be a member of the landed gentry or a wealthy peasant, known as a _Kulak_, or a Jew who lends money at interest, or an Armenian or, for that matter, a usurer of the Orthodox faith. In order that the land be retained by the peasant it is far more essential that only members of the peasant cla.s.s be allowed to attend the auction sales of land sold because of the owner's arrears. And yet our law has permitted outsiders to attend if not the first auction sale, at least the second. I am strongly in favour of protecting the peasant's property, but I cannot see that to achieve this goal, it is necessary for a body politic based on law to limit any one's freedom of moving about, settling or choosing a profession. This view is shared by some of the political writers in Russia who, like the late B.N. Chicherin, Professor of the University of Moscow, have identified their names with the defence of the idea of equal rights for the Jews.

THE JEWISH QUESTION AS A RUSSIAN QUESTION

_Dmitry Sergeyevich Merezhkovsky occupies an important place in modern Russian letters and religious philosophy. He is responsible for several books of poems and for a series of ponderous historical novels. He is also the author of numerous critical studies distinguished by an original method and an extraordinary brilliancy. He was born in 1866._

THE JEWISH QUESTION AS A RUSSIAN QUESTION

BY DMITRY MEREZHKOVSKY