“That government takes the same view of those outrages that our own government takes of the riots and lynchings which sometimes occur in our country, but do not characterise either our government or our people.
“I have been visited by the Russian Ambassador on his own initiative, and in addition to what has been said to Secretary Hay, the Russian Ambassador has notified me personally, without any inquiry upon my part, that the Governor of Kishineff has been removed; that between three hundred and four hundred of the participants in the outrages have been arrested, and he voluntarily stated that those men would be punished to the utmost that the law would permit.
“I will consider most carefully the suggestions that you have submitted to me and whether the now-existing conditions are such that any further official expression would be of advantage to the unfortunate survivors, with whom we sympathise so deeply. Nothing that has occurred recently has had my more constant thought, and nothing will have my more constant thought, than this subject. In any proper way by which beneficial action may be taken it will be taken, to show the sincerity of the historic American position of treating each man on his merits as a man, without the least reference to his creed, his race, or his birthplace.”
Appendix II
A LETTER FROM LEO TOLSTOY
The following is the translation of a letter from Count Leo Tolstoy to a Jew who had asked his opinion concerning the outrages in Kishineff:
“I have received your letter. I had already received several similar letters. All the writers request me, as you do, to express my opinion on the events at Kishineff. It seems to me that these appeals are based on a misunderstanding. My correspondents supposed that my words carried weight, and I am therefore begged to express my opinion on an event so important and so complicated in its origins as the crime committed at Kishineff. The misunderstanding consists in demanding from me the work of a publicist, whereas I occupy myself exclusively with a single definite question, having nothing in common with contemporary events—viz., the question of religion and its application to life. To request from me the public expression of my opinion on contemporary events is as illogical as it would be to demand such expression from any other specialist who makes use of contemporary events to illustrate his views. I cannot, like a publicist, even if I thought it would be useful, express my opinions on everything that occurs, no matter how important it may be. If I did so I should have to speak hurriedly and without reflection, repeating what has been said by others, and then my opinions would cease to have the importance for the sake of which their expression is sought.
“As regards my views on the Jews and on the horrible doings at Kishineff, they ought, it would seem, to be clear to all who would interest themselves in my conception of life. I cannot regard the Jews other than as brothers whom I love, not because they are Jews, but because, like ourselves and everybody else, they are sons of the one God the Father. Such love needs no effort on my part, for I have met and known many excellent people among the Jews. My attitude towards the Kishineff outrage is likewise defined by my religion and my conception of life. When I read the first accounts in the newspapers, even before I knew of the horrible details which afterwards came to light, I realised the full horror of what had occurred and was filled with a profound pity for the innocent victims of the barbarity of the mob, mingled with astonishment at the bestial ferocities of these pretended Christians and disgust and loathing towards the so-called educated people who stirred up the mob and sympathised with its doings. But what I felt most deeply was horror at the criminals who were really responsible for all that had occurred, horror at our Government, with their clergy, who keep the people in a state of ignorance and fanaticism, and with their bandit horde of officials. The outrages at Kishineff are but the direct result of the propaganda of falsehood and violence which our Government conducts with such energy. The attitude of our Government towards these events is only one more proof of the brutal egoism which does not flinch from any measures, however cruel, when it is a question of suppressing a movement which is deemed dangerous, and of their complete indifference (similar to the indifference of the Turkish Government towards the Armenian atrocities) towards the most terrible outrages which do not affect Government interests.
“This is all I can say with regard to the events at Kishineff, but it has all been said long ago by me. If you ask me what, in my opinion, the Jews ought to do, my answer in that case, as in others, is the logical outcome of that Christian teaching which I strive to understand and to follow. For the Jews, as for all men, one thing, and one thing only, is necessary for salvation; to follow as closely as may be the universal rule, ‘Do unto others as you would that others should do unto you.’ They should fight the Government not by violence—that weapon should be left to the Government—but by virtuous living to the exclusion not only of all violence towards their neighbours, but of all participation in violence, even when called upon by the Government instruments of violence for their own advantage. This is all I can say with regard to the horrible events at Kishineff; all this is very old and is well known.”
Appendix III
Maxime Gorky, the Russian novelist, wrote the following letter to the Kishineff Relief Committee: