But by far the most important was the Union of the Russian People, which was established in October by two minor government officials, A. I. Dubrovin and V. M. Purishkevich, as a movement to mobilize the masses against the forces of the Left. It was an early Russian version of the Fascist movement. Anti-liberal, anti-socialist and above all anti-Semitic, it spoke of the restoration of the popular autocracy which it believed had existed before Russia was taken over by the Jews and intellectuals. The Tsar and his supporters at the court, who shared this fantasy, patronized the Union, as did several leading Churchmen, including Father John of Kronstadt, a close friend of the royal family, Bishop Hermogen and the monk Iliodor. Nicholas himself wore the Union’s badge and wished its leaders ‘total success’ in their efforts to unify the ‘loyal Russians’ behind the autocracy. Acting on the Tsar’s instructions, the Ministry of the Interior financed its newspapers and secretly channelled arms to it. The Union itself was appalled, however, by what it saw as the Tsar’s own weakness and his feeble failure to suppress the Left. It resolved to do this for him by forming paramilitary groups and confronting the revolutionaries in the street. The Black Hundreds,fn9 as the democrats called them, marched with patriotic banners, icons, crosses and portraits of the Tsar, knives and knuckle-dusters in their pockets. By the end of 1906 there were 1,000 branches of the Union with a combined total of up to 300,000 members.63 As with the Fascist movements of interwar Europe, most of their support came from those embittered lumpen elements who had either lost — or were afraid of losing — their petty status in the social hierarchy as a result of modernization and reform: uprooted peasants forced into the towns as casual labourers; small shopkeepers and artisans squeezed by competition from big business; low-ranking officials and policemen, the threat to whose power from the new democratic institutions rankled; and pub patriots of all kinds disturbed by the sight of ‘upstart’ workers, students and Jews challenging the God-given power of the Tsar. Fighting revolution in the streets was their way of revenging themselves, a means of putting the clock back and restoring the social and racial hierarchy. Their gangs were also joined by common criminals — thousands of whom had been released under the October amnesty — who saw in them an opportunity for looting and violence. Often encouraged by the police, the Black Hundreds marched through the streets beating up anyone they suspected of democratic sympathies. Sometimes they forced their victims to kneel in homage before a portrait of the Tsar, or dragged them into churches and made them kiss the imperial flag.
The worst violence was reserved for the Jews. There were 690 documented pogroms — with over 3,000 reported murders — during the two weeks following the declaration of the October Manifesto. The Rightist groups played a leading role in these pogroms, either by inciting the crowd against the Jews or by planning them from the start. The worst pogrom took place in Odessa, where 800 Jews were murdered, 5,000 wounded and more than 100,000 made homeless. An official investigation ordered by Witte revealed that the police had not only organized, armed and supplied the crowd with vodka, but had helped it root out the Jews from their hiding places and taken part in the killings. The police headquarters in St Petersburg even had its own secret printing press, which produced thousands of pamphlets accusing the Jews of trying to ruin Russia and calling upon the people to ‘tear them to pieces and kill them’. Trepov, the virtual dictator of the country, had personally edited the pamphlets. Durnovo, the Minister of the Interior, subsidized them to the tune of 70,000 roubles. But when Witte called for the prosecution of the police chief responsible, the Tsar intervened to protect him. Nicholas was evidently pleased with the pogroms. He agreed with the anti-Semites that the revolution was largely the work of Jews, and naively regarded the pogroms as a justified form of revenge by his ‘loyal subjects’. He made this clear in a letter to his mother on 27 October:
My Dearest Mama …
I’ll begin by saying that the whole situation is better than it was a week ago … In the first days after the Manifesto the subversive elements raised their heads, but a strong reaction set in quickly and a whole mass of loyal people suddenly made their power felt. The result was obvious, and what one would expect in our country. The impertinence of the socialists and revolutionaries had angered the people once more; and because nine-tenths of the troublemakers are Jews, the people’s whole anger turned against them. That’s how the pogroms happened. It is amazing how they took place simultaneously in all the towns of Russia and Siberia … Cases as far apart as in Tomsk, Simferopol, Tver and Odessa show clearly what an infuriated mob can do: they surrounded the houses where revolutionaries had taken refuge, set fire to them and killed everybody trying to escape.64
What was emerging was the start of the counter-revolution which would culminate in the civil war. From this point on anti-Semitism became one of the principal weapons used by the court and its supporters to rally the ‘loyal people’ behind them in their struggle against the revolution and the emerging liberal order.
For the revolutionaries Bauman’s murder was a powerful reminder of the regime’s bloody habits. Overnight the Bolshevik became a martyr of the revolution. Later, under the Soviet regime, his name would be given to streets, schools, factories, and even a whole district of Moscow. But in fact Bauman was quite unworthy of such inflated honours. He was fond of practical jokes, and on one occasion had been so malicious to a sensitive party comrade, drawing a cruel cartoon of her as the Virgin Mary with a baby in her womb and a question mark asking who the baby looked like, that she was driven to hang herself. Many Social Democrats, including Martov, wanted Bauman expelled from the party. But Lenin disagreed on the grounds that he was a good party worker and that that was all that mattered in the end. The scandal continued to divide the party — it was one of the many personal clashes which came to define the ethical distinctions between the Bolsheviks and the Mensheviks after 1903 — until Bauman himself was arrested and imprisoned in the Taganka jail. Death cleansed Bauman of his sins. Through his martyrdom the Bolsheviks were able, for the first time, to play on the sympathies of a mass audience. For in the highly charged atmosphere of late October 1905 people from across the whole of the democratic spectrum saw in Bauman’s corpse a symbol of the fate awaiting the revolution if they did not unite against reaction. And they turned out in their tens of thousands for his funeral.
If there was one thing the Bolsheviks really mastered, that was the art of burying their dead. Six herculean leather-clad comrades carried Bauman’s coffin, draped in a scarlet pall, through the streets of Moscow. At their head was a Bolshevik dressed in Jesuitical-black with a palm branch in his hand which he swung from side to side in time with the music and his own slow steps. The party leaders followed with wreaths, red flags and heavy velvet banners, bearing the slogans of their struggle in ornate gold. They were flanked by an armed militia of students and workers. And behind them row upon row of mourners, some 100,000 in all, marched ten abreast in military formation. This religious-like procession continued all day, stopping at various points in the city to pick up reinforcements. As it passed the Conservatory it was joined by a student orchestra, which played, over and over again, the funeral dirge of the revolution: ‘You Fell Victim to a Fateful Struggle’. The measured heaviness of the marchers, their melancholy music and their military organization filled the streets with dark menace. As night fell, thousands of torches were lit, making the red flags glow. The graveside orations were emotional, defiant and uplifting. Bauman’s widow called on the crowds to avenge her husband’s death and, as they made their way back to the city centre, sporadic fighting broke out with Black Hundred gangs.65