patriots called it, to their "wallowing in the mire"--simply because the native literature did not supply them with what they desired. "We are quite ready," they said to their upbraiders, "to admire your great works as soon as they appear, but in the meantime please allow us to enjoy what we possess." Thus in the last years of the reign of Alexander I. the patriotic opposition to West European literature gradually ceased, and a new period of unrestricted intellectual importation began.
The intellectual merchandise now brought into the country was very different from that which had been imported in the time of Catherine. The French Revolution, the Napoleonic domination, the patriotic wars, the restoration of the Bourbons, and the other great events of that memorable epoch, had in the interval produced profound changes in the intellectual as well as the political condition of Western Europe. During the Napoleonic wars Russia had become closely associated with Germany; and now the peculiar intellectual fermentation which was going on among the German educated classes was reflected in the society of St. Petersburg.
It did not appear, indeed, in the printed literature, for the Press-censure had been recently organised on the principles laid down by Metternich, but it was none the less violent on that account. Whilst the periodicals were filled with commonplace meditations on youth, spring, the love of Art, and similar innocent topics, the young generation was discussing in the salons all the burning questions which Metternich and his adherents were endeavouring to extinguish.
These discussions, if discussions they might be called, were not of a very serious kind. In true dilettante style the fashionable young philosophers culled from the newest books the newest thoughts and theories, and retailed them in the salon or the ballroom. And they were always sure to find attentive listeners. The more astounding the idea or dogma, the more likely was it to be favourably received. No matter whether it came from the Rationalists, the Mystics, the Freemasons, or the Methodists, it was certain to find favour, provided it was novel and presented in an elegant form. The eclectic minds of that curious time could derive equal satisfaction from the brilliant discourses of the reactionary jesuitical De Maistre, the revolutionary odes of Pushkin, and the mysticism of Frau von Krudener. For the majority the vague theosophic doctrines and the projects for a spiritual union of governments and peoples had perhaps the greatest charm, being specially commended by the fact that they enjoyed the protection and sympathy of the Emperor. Pious souls discovered in the mystical lucubrations of Jung-Stilling and Baader the final solution of all existing difficulties--political, social, and philosophical. Men of less dreamy temperament put their faith in political economy and constitutional theories, and sought a foundation for their favourite schemes in the past history of the country and in the supposed fundamental peculiarities of the national character. Like the young German democrats, who were then talking enthusiastically about Teutons, Cheruskers, Skalds, the shade of Arminius, and the heroes of the Niebelungen, these young Russian savants recognised in early Russian history--when reconstructed according to their own fancy--lofty political ideals, and dreamed of resuscitating the ancient institutions in all their pristine imaginary splendour.
Each age has its peculiar social and political panaceas. One generation puts its trust in religion, another in philanthropy, a third in written constitutions, a fourth in universal suffrage, a fifth in popular education. In the Epoch of the Restoration, as it is called, the favourite panacea all over the Continent was secret political association. Very soon after the overthrow of Napoleon the peoples who had risen in arms to obtain political independence discovered that they had merely changed masters. The Princes reconstructed Europe according to their own convenience, without paying much attention to patriotic aspirations, and forgot their promises of liberal institutions as soon as they were again firmly seated on their thrones. This was naturally for many a bitter deception. The young generation, excluded from all share in political life and gagged by the stringent police supervision, sought to realise its political aspirations by means of secret societies, resembling more or less the Masonic brotherhoods. There were the Burschenschaften in Germany; the Union, and the "Aide toi et le ciel t'aidera," in France; the Order of the Hammer in Spain;
the Carbonari in Italy; and the Hetairai in Greece. In Russia the young nobles followed the prevailing fashion. Secret societies were formed, and in December, 1825, an attempt was made to raise a military insurrection in St. Petersburg, for the purpose of deposing the Imperial family and proclaiming a republic; but the attempt failed, and the vague Utopian dreams of the romantic would-
be reformers were swept away by grape-shot.
This "December catastrophe," still vividly remembered, was for the society of St. Petersburg like the giving way of the floor in a crowded ball-room. But a moment before, all had been animated, careless, and happy; now consternation was depicted on every face.
The salons, that but yesterday had been ringing with lively discussions on morals, aesthetics, politics, and theology, were now silent and deserted. Many of those who had been wont to lead the causeries had been removed to the cells of the fortress, and those who had not been arrested trembled for themselves or their friends;
for nearly all had of late dabbled more or less in the theory and practice of revolution. The announcement that five of the conspirators had been condemned to the gallows and the others sentenced to transportation did not tend to calm the consternation.