Through Scandinavia to Moscow

by William Seymour Edwards

CATCHING A KOPEEK—A BEGGAR.

The monotonous plains of Russia were yet filled with nomadic hordes of pagan barbarians when Cordova was a paved city, its streets illuminated by night, its libraries and its University the center of the most advanced learning of the age; when the gigantic and splendid cathedrals of England and France were everywhere raising their mighty walls and spires for the perpetual glory of God and the inspiration of mankind; when the fleets of Lisbon and Genoa were discovering the farthest and most distant splendors of the Orient and Occident; when Venice was mistress of Byzantium and Florence patron of Rome; when Hebrew savants, under the benign influence of Saracen rule, were among the most learned and renowned leaders of Moslem science; when the Israelites of Italy and France were intermarried among the proudest of the nobility and were even counselors of Kings; when Hebrew learning and Hebrew wealth gave added momentum to the impulse of the Renaissance. While during the centuries of the world’s reawakening, even as during the preceding centuries of the Crusades, just as throughout the long duration of the dominion of Rome and of the Eastern Empire, the Jew was ever recognized for his learning, culture and wealth.

When St. Cyril and his Byzantine monks, in the seventh century, gave Greek Christianity to the Russian Pagan, the Russian yet remained content with outward forms and ceremonies. He continued pagan at heart and persevered in worshiping the ancient ghosts and spirits, even as in many parts of Russia he does to-day. He put on a Christian coat, but he kept his pagan hide; and the Russian Orthodox Christian has always remained a semi-pagan.

The great mass of the Russian people were serfs sold with the land up to 1860, when Alexander II gave them nominal freedom, but a freedom without lands and without schools; a so-called freedom which has left the individual peasant, the mujik, as landless, as bitterly poor, as benightedly ignorant to-day as he was a thousand years ago; nor does the autocratic-bureaucracy of the Czar give him hope of a better day. I journeyed through some of the richest farming lands in Russia, and the farmers, the mujiks, whom I saw tilling the soil, plowing and digging in the fields, were so poor that their feet were wrapped in plaited straw, too impoverished to afford the luxury of a leathern boot! The government absorbs all the profits of the crops in payment for these lands and in taxes, as return for having made the mujiks nominal owners of the soil and emancipating them from serfdom.

On the other hand, the nobles are forbidden by caste spirit and tradition to enter into any career except the service of the state. The younger nobles and ruling breeds among the Russian people are all sucked into the employ of the state by the maelstrom of bureaucracy. The youths of the nobility and gentry, and the more or less educated classes, must enter the navy, the army, and the service of the state. A government job for life is their only hope. They are not permitted to make money for themselves independently; they can only make money for the government of the Czar and for themselves through “Graft.”

The government wishes to do everything in Russia. It deliberately invades the spheres of private enterprise; it deliberately seeks all the profit; it deliberately destroys the ambition and the power of the person; it deliberately annihilates and stifles individual initiative. In Russia, the government runs all the railroads, most of the mines, many of the iron mills. It raises cotton; it raises wheat; it farms and it manufactures. It buys and sells. It runs all the telegraphs and telephones and express business. It opens all private letters and reads all the printed books and newspapers. It permits no letter to go through the mails, nor book nor newspaper to be read, which it deems to express sentiments inimical to the supremacy of the autocracy. I was threatened with imprisonment in Russia for snapping a kodak without government permit. I was under police and military supervision and escort all the time I traveled in Russia, even short as it was. Nor did I dare to send a letter to America from Russia, but wrote my thoughts with locked doors, and mailed my writings only when safe beyond the eye of the Russian government spy.

Thus we find that, on the one hand, the peasantry are crushed, thrust down and pitilessly held in ignorance and superstition and bitter poverty; on the other hand, all the best ability and brains of the governing classes are commandeered into the army, or navy, or life-long government service, and with meager salaries and small pay. The big grafts, the soft snaps, the juicy chances must all belong to the government and flow into the coffers of the Czar to keep fat and easy the Imperial family and the swarms of parasitic tid-bit hunters who leech them.

But even in autocratic Russia, the grasping clutch of autocracy cannot hold up all the avenues of commerce, however far-reaching its embrace may be. Hence, in those lines of enterprise, not absorbed and appropriated by the government, there is left open a clear path to whosoever may have the acumen to seize the opportunity. Here is the chance of the Jew. Endowed with a keen and subtle intellect, educated by his own masters often to the highest training of the intelligence and disciplined by the hardships of persecution, he is at once an overmatch for the ignorant, brutal, poverty-haunted mujik, and fully the equal of the best breeds of governing Slavs. Those intellects which are the equals of his own are not in competition with him. The ablest of the Slavs are earning a small salary in the army, in the navy, or as government officials; making what they can for themselves by more or less open graft, it is true, but without the incentive of other personal gain. So the Jew gets on in Russia. This progress is in spite of the jealousy and the hatred and the pillaging hand of the envious Slav.

A COLD DAY.