It is almost unnecessary to add that the primitive method of solving the Jewish problem by means of conversion, was still the guiding principle of the Government.  The Russian legislation of that period teems with regulations concerning apostasy.  The surrender of the Synagogue to the Church seemed merely a question of time.  In reality, however, the Government itself believed but half-heartedly in the sincerity of the converted Jews.  In 1827 the Tzar put down in his own handwriting the following resolution:  “It is to be strictly observed that the baptismal ceremony shall take place unconditionally on a Sunday, and with all possible publicity, so as to remove all suspicion of a pretended adoption of Christianity.”  Subsequently, this watchfulness had to be relaxed in the case of those “who avoid publicity in adopting Christianity,” more especially in the case of the cantonists, “who have declared their willingness to embrace the orthodox faith”—­under the effect, we may add, of the tortures in the barracks.  Sincerity under these circumstances was out of the question, and, in 1831, the battalion chaplains were authorized to baptize these helpless creatures, even “without applying for permission to the ecclesiastical authorities.”

The barrack missionaries were frequently successful among these unfortunate military prisoners.  In the imperial rescripts of that period the characteristic expression “privates from among the Jews remaining in the above faith” figures as a standing designation for that group of refractory and incorrigible soldiers who disturbed the officially pre-established harmony of epidemic conversions by remaining loyal to Judaism.  But among the “civilian” Jews, who had not been detached from their Jewish environment, apostasy was extraordinarily rare, and law after law was promulgated in vain, offering privileges to converts or leniency to criminals who were ready to embrace the orthodox creed. [1]

[Footnote 1:  Under Clause 157 of the Russian Penal Code of 1845, the penalty of the law was softened, not only in degree but also in kind, for those criminals who had embraced the Greek-Orthodox faith during the investigation or trial.]

CHAPTER XIV

COMPULSORY ENLIGHTENMENT AND INCREASED OPPRESSION

1.  ENLIGHTENMENT AS A MEANS OF ASSIMILATION

There was a brief moment of respite when, in the phrase of the Russian poet, “the fighter’s hand was tired of killing.”  The Russian Government suddenly felt the need of passing over from the medieval forms of patronage to more enlightened and perfected methods.  Among the leading statesmen of Russia were men, such as the Minister of Public Instruction, Sergius Uvarov, who were well acquainted with Western European ways and fully aware of the fact that the reactionary governments of Austria and Prussia had invented several contrivances for handling the Jewish problem which might be usefully applied in their own