With his usual panache Trotsky transformed the trial of the fifty-one Soviet leaders into a brilliant propaganda exercise against the tsarist regime. The trial began in October 1906. Every day the court was besieged with petitions, letters, boxes of food and flowers sent by well-wishers for the defendants. The courtroom began to resemble a florists’ shop. The defendants and their supporters in the public gallery wore flowers in their buttonholes and dresses. The dock was covered in blooms. The judge did not have the courage to remove this fragrant demonstration and the demoralized court attendants were obliged to cope as best they could with the growing barrage of deliveries. At one stage the defendants rose to pay homage to one of their comrades, who had been executed shortly before the trial. Even the prosecuting attorneys felt obliged to stand for a minute’s silence.
Trotsky was called to speak for the defence. He turned the dock into a revolutionary tribune, sermonizing to the court on the justice of the workers’ uprising and occasionally pointing an accusatory finger towards the judge behind him. His speech turned the prosecution on its head: the Soviet leaders had not misled the workers into the insurrection but had followed them to it; if they were guilty of treason then so were thousands of workers, who would also have to be tried. The political order against which they had risen was not a ‘form of government’, argued Trotsky, but an ‘automaton for mass murder … And if you tell me that the pogroms, the arson and the violence … represent the form of government of the Russian Empire, then — yes, then I recognize, together with the prosecution, that in October and November we were arming ourselves against the form of government of the Russian Empire.’75 When he left the dock there was an outburst of emotion. The defence lawyers crowded around him wanting to shake his hand.fn10 They had won a clear moral victory. On 2 November the jury delivered its verdict: all but fifteen of the Soviet leaders were acquitted. But Trotsky and fourteen others were exiled to the Arctic Circle.
For the peasants and the workers these new political liberties were of little direct interest. None of their own demands for social reform had been met. The experience of 1905 taught them to look to the social revolution and not to follow the political lead of the liberals. Their disillusionment became even deeper with the failures of the Duma years. There was a growing gulf, which had been exposed by the polarization of the opposition movement after the October Manifesto, between the constitutional ideals of the liberal propertied classes and the socio-economic grievances of the mass of workers and peasants: a general parting of the ways between the political and the social revolutions.
The workers returned to their factories to find that the old work regime was still in place. Having had their bosses briefly on the run, the brutal conditions must now have seemed even more intolerable to them. With the suppression of the socialist movement the working-class organizations were besieged and isolated. And yet the number of politicized workers ready and willing to join them grew with every month.
For their part, the peasants had been frustrated but not defeated in their struggle for the gentry’s land. When the squires returned to their estates, they noticed a change in the peasants’ mood. Their old deference was gone, replaced by a sullen rudeness in their behaviour towards their masters. ‘Instead of the peasants’ previous courtesy, their friendliness and humility,’ one landowner remarked on returning to his estate in Samara in 1906, ‘there was only hatred on their faces, and the manner of their greetings was such as to underline their rudeness.’ Another landowner remarked on returning to his Tula estate in 1908:
Externally everything appeared to have returned to normal. But something essential, something irreparable had occurred within the people themselves. A general feeling of fear had undermined all trust. After a lifetime of security — no one ever locked their doors and windows in the evening — the nobles concerned themselves with weapons and personally made the rounds to test their security measures.
Many nobles complained of a rise in peasant crime, vandalism and ‘hooliganism’. They would find farm buildings and machines smashed, or would have to deal with distraught daughters who had been harassed by the villagers. This new militant assertiveness and impatience with the nobles was reflected in village songs, such as this one from 1912:
At night I strut around,
And rich men don’t get in my way.
Just let some rich guy try,
And I’ll screw his head on upside-down.76
The revolution luridly exposed the peasants’ deep hatred of the gentry. They resented having to give back the land they had briefly taken in the ‘days of freedom’. Through hostile looks and petty acts of vandalism they were letting it be known that the land was ‘theirs’ and that as soon as the old regime was weakened once more they would again reclaim it.
The provincial squires, many of whom supported the liberal reform movement in 1904–5, now became, for the most part, inactive or stalwart supporters of reaction. Many of them took fright from the peasant violence and sold their estates to move back to the city: between 1906 and 1914 the gentry sold one-fifth of its land to the peasants; and in the most rebellious regions in 1905–6 the proportion was nearer one-third. But among the majority who chose to remain on the land there was a hardening resolution to defend their property rights. They called loudly for the restoration of law and order. Some local squires hired their own private armies to protect their estates from vandalism and arson. Many of the largest, in particular, joined the United Nobility and the other landowners’ organizations established after 1905. This ‘gentry reaction’ was reflected in the changing nature of the zemstvos, which were transformed from liberal institutions into pillars of conservatism. In their liberal days the zemstvos had sought to improve conditions for the peasantry, but after 1905 they became increasingly focused on the gentry’s narrowest concerns. Even the liberal-minded Prince Lvov was voted off the provincial board of the Tula zemstvo during the winter of 1905–6, and had to stand again as an urban delegate. Count Bobrinsky, the leader of the United Nobility, and ironically Lvov’s brother-in-law, condemned him as a ‘dangerous liberal’.77
The squires were not the only gentlemen who feared the lower classes more and more. Propertied society in general had been forced to confront the frightening reality of a violent revolution, and the prospect of it erupting again — no doubt with still more violence — filled its members with horror. The next revolution, it now seemed clear, would not be a bloodless celebration of Liberty, Fraternity and Equality. It would come as a terrible storm, a violent explosion of suppressed anger and hatred from the dispossessed, which would sweep away the old civilization. Here was the awesome vision of poets such as Blok and Belyi, who portrayed Russia after 1905 as an active and unstable volcano.
Such fears were reflected in the darkening mood of bourgeois language towards the ‘mob’ in the wake of 1905. In place of the earlier benign view of the urban poor as a ‘colourful lot, worthy of compassion’, there was now a growing fear of what Belyi called the ‘many-thousand human swarm’. The boulevard press and periodicals fed on this growing bourgeois moral panic — reminiscent of our own concerns today about the rise of an ‘underclass’ — and editorialized on the breakdown of the social order, juvenile crime and delinquency, violent attacks on the well-to-do, disrespect towards authority, and even working-class promiscuity. All ‘rough’ behaviour by the lower classes was increasingly seen as aggressive and condemned as ‘hooliganism’ — as indeed were organized labour protests which liberal society in previous years had viewed with some sympathy. In other words, there was no longer any clear distinction in the minds of the respectable classes between criminal hooliganism and violent but justifiable protest. The Revolution of 1905 was now roundly condemned as a form of ‘madness’, a ‘psychic epidemic’, in the words of one psychologist, which had merely stirred up the ‘base instincts’ of the mob. There was less compassion for the poor on the part of this frightened bourgeoisie, and this was reflected in the falling rate of their contributions to charity.78