[Footnote 1:  The term used in Russia for anti-Semitism.]

[Footnote 2:  See above, p. 205.]

Almost on the day following the attempt on the life of the Tzar, the papers of this ilk began to insinuate that the Jews had a hand in it, and shortly thereafter the South-Russian press published alarming rumors about proposed organized attacks upon the Jews of that region.  These rumors were based on facts.  A sinister agitation was rife among the lowest elements of the Russian population, while invisible hands from above seemed to push it on toward the commission of a gigantic crime.  In the same month of March, mysterious emissaries from St. Petersburg made their appearance in the large cities of South Russia, such as Yelisavetgrad (Elizabethgrad), Kiev, and Odessa, and entered into secret negotiations with the highest police officials concerning a possible “outburst of popular indignation against the Jews” which they expected to take place as part of the economic conflict, intimating the undesirability of obstructing the will of the Russian populace by police force.  Figures of Great-Russian tradesmen and laborers, or Katzaps, as the Great Russians are designated in the Little-Russian South, began to make their appearance in the railroad cars and at the railroad stations, and spoke to the common people of the summary punishment soon to be inflicted upon the Jews or read to them anti-Semitic newspaper articles.  They further assured them that an imperial ukase had been issued, calling upon the Christians to attack the Jews during the days of the approaching Greek-Orthodox Easter.

Although many years have passed since these events, it has not yet been possible to determine the particular agency which carried on this pogrom agitation among the Russian masses.  Nor has it been possible to find out to what extent the secret society of high officials, which had been formed in March, 1881, under the name of “The Sacred League,” with the object of defending the person of the Tzar and engaging in a terroristic struggle with the “enemies of the public order,” [1] was implicated in the movement.  But the fact itself that, the pogroms were carefully prepared and engineered is beyond doubt:  it may be inferred from the circumstance that they broke out almost simultaneously in many places of the Russian South, and that everywhere they followed the same routine, characterized by the well-organized “activity” of the mob and the deliberate inactivity of the authorities.

[Footnote 1:  The League existed until the autumn of 1882.  Among its members were Pobyedonostzev and the anti-Jewish Minister Ignatyev.]

The first outbreak of the storm took place in Yelisavetgrad (Elizabethgrad), a large city in New Russia, [1] with a Jewish population of fifteen thousand souls.  On the eve of the Greek-Orthodox Easter, the local Christians, meeting on the streets and in the stores, spoke to one another of the fact that “the Zhyds are about to be beaten.”  The Jews became alarmed.  The police, prepared to maintain public order during the first days of the Passover, called out a small detachment of soldiers.  In consequence, the first days of the festival passed quietly, and on the fourth day, [2] on April 15, the troops were removed from the streets.