Again, for more than a month the Government remained silent on the fundamental questions which were exercising the public mind. At last, on the morning of March 3d, appeared an Imperial manifesto of a very unexpected kind. In it the Emperor deplored the outbreak of internal disturbances at a moment when the glorious sons of Russia were fighting with self-sacrificing bravery and offering their lives for the Faith, the Tsar, and the Fatherland; but he drew consolation and hope from remembering that, with the help of the prayers of the Holy Orthodox Church, under the banner of the Tsar's autocratic might, Russia had frequently passed through great wars and internal troubles, and had always issued from them with fresh strength. He appealed, therefore, to all right-minded subjects, to whatever class they might belong, to join him in the great and sacred task of overcoming the stubborn foreign foe, and eradicating revolt at home. As for the manner in which he hoped this might be accomplished, he gave a pretty clear indication, at the end of the document, by praying to God, not only for the welfare of his subjects, but also for "the consolidation of autocracy."
This extraordinary pronouncement, couched in semi-ecclesiastical language, produced in the Liberal world feelings of surprise, disappointment, and dismay. No one was more astonished and dismayed than the Ministers, who had known nothing of the manifesto until they saw it in the official Gazette. In the course of the forenoon they paid their usual weekly visit to Tsarskoe Selo, and respectfully submitted to the Emperor that such a document must have a deplorable effect on public opinion. In consequence of their representations his Majesty consented to supplement the manifesto by a rescript to the Minister of the Interior, in which he explained that in carrying out his intentions for the welfare of his people the Government was to have the co-operation of "the experienced elements of the community." Then followed the memorable words: "I am resolved henceforth, with the help of God, to convene the most worthy men, possessing the confidence of the people and elected by them, in order that they may participate in the preparation and consideration of legislative measures." For the carrying out of this resolution a commission, or "special conference," was to be at once convened, under the presidency of M.
Bulyghin, the Minister of the Interior.
The rescript softened the impression produced by the manifesto, but it did not give general satisfaction, because it contained significant indications that the Emperor, while promising to create an assembly of some kind, was still determined to maintain the Autocratic Power. So at least the public interpreted a vague phase about the difficulty of introducing reforms "while preserving absolutely the immutability of the fundamental laws of the Empire."
And this impression seemed to be confirmed by the fact that the task of preparing the future representative institutions was confided, not to a constituent assembly, but to a small commission composed chiefly or entirely of officials.
In these circumstances the Liberals determined to continue the agitation. The Bulyghin Commission was accordingly inundated with petitions and addresses explaining the wants of the nation in general, and of various sections of it in particular; and when the Minister declined to receive deputations and discuss with them the aforesaid wants, the reform question was taken up by a new series of congresses, composed of doctors, lawyers, professors, journalists, etc. Even the higher ecclesiastical dignitaries woke up for a moment from their accustomed lethargy, remembered how they had lived for so many years under the rod of M. Pobedonostsef, recognised as uncanonical such subordination to a layman, and petitioned for the resurrection of the Patriarchate, which had been abolished by Peter the Great.
On May 9th a new Zemstvo Congress was held in Moscow, and it at once showed that since their November session in St. Petersburg the delegates had made a decided movement to the Left. Those of them who had then led the movement were now regarded as too Conservative. The idea of a Zemski Sobor was discarded as insufficient for the necessities of the situation, and strong speeches were made in support of a much more democratic constitution.
It was thus becoming clearer every day that between the Liberals and the Government there was an essential difference which could not be removed by ordinary concessions. The Emperor proved that he was in favour of reform by granting a very large measure of religious toleration, by removing some of the disabilities imposed on the Poles, and allowing the Polish language to be used in schools, and by confirming the proposals of the Committee of Ministers to place the Press censure on a legal basis. But these concessions to public opinion did not gain for him the sympathy and support of his Liberal subjects. What they insisted on was a considerable limitation of the Autocratic Power; and on that point the Emperor has hitherto shown himself inexorable. His firmness proceeds not from any wayward desire to be able to do as he pleases, but from a hereditary respect for a principle. From his boyhood he has been taught that Russia owes her greatness and her security to her autocratic form of government, and that it is the sacred duty of the Tsar to hand down intact to his successors the power which he holds in trust for them.
While the Liberals were thus striving to attain their object without popular disorders, and without any very serious infraction of the law, Revolutionaries were likewise busy, working on different but parallel lines.
In the chapter on the present phase of the revolutionary movement I
