A People's Tragedy: The Russian Revolution, 1891-1924

crats', so aptly named by W Bruce Lincoln, shaped the Great Reforms of the 1860s. Here was a new class of career Civil Servants, mostly sons of landless nobles and mixed marriages (raznochintsy) who had entered the profession through the widening channels of higher education in the 1830s and 1840s. They were upright and serious-minded men, like Karenin in Tolstoy's Anna Karenina, who talked earnestly, if slightly pedantically, about 'progress' and statistics; scoffed at the amateur aristocrats in high office, such as Count Vronsky, Anna's lover, who encroached on their field of expertise; and believed in the bureaucracy's mission to civilize and reform Russia along Western lines. Most of them stopped short of the liberal demand for a state based upon the rule of law with civil liberties and a parliament: their understanding of the Rechtsstaat was really no more than a bureaucratic state functioning on the basis of rational procedures and general laws. But they called for greater openness in the work of government, what they termed glasnost, as a public check against the abuse of power and a means of involving experts from society in debates about reform. Progressive officials moved in the circles of the liberal intelligentsia in the capital and were dubbed the 'Party of St Petersburg Progress'. They were seen regularly at the salon of the Grand Duchess Elena Pavlovna, and enjoyed the patronage of the Grand Duke Konstantin, who, as President of the State Council, did much to promote reformist officials in the government circles of Alexander II. They also had close ties with public bodies, such as the Imperial Geographic Society, from which they commissioned statistical surveys in preparation for the great reforming legislation of the 1860s.⁶

The Great Reforms were the high-water mark of this bureaucratic enlightenment. They were conceived as a modernizing process — which in Russia meant a Westernizing one — with the aim of strengthening the state after its defeat in the Crimean War. Limited freedoms and reforms were granted in the hope of activating society and creating a dynamic economy without altering the basic political framework of the autocracy. In this sense they were similar in conception to the perestroika of Mikhail Gorbachev a century later. In 1861 the serfs were de jure (if not de facto) emancipated from their landlord's tyranny and given some of the rights of a citizen. They were still tied to the village commune, which enforced the old patriarchal order, deprived of the right to own the land individually, and remained legally inferior to the nobles and other estates. But the groundwork had at least been laid for the development of peasant agriculture. A second major reform of 1864 saw the establishment of local assemblies of self-government, called the zemstvos, in most Russian provinces. To preserve the domination of the landed nobles, they were set up only at the provincial and district level; below that, at the volost and the village level, the peasant communes were left to rule themselves with only minimal supervision by the gentry. The judicial reforms of the same year set up an

independent legal system with public jury trials for all estates except the peasants (who remained under the jurisdiction of local customary law). There were also new laws relaxing censorship (1865), giving more autonomy to universities (1863), reforming primary schools (1864) and modernizing the military (1863—75). Boris Chicherin (with the benefit of hindsight) summed up their progressive ideals:

to remodel completely the enormous state, which had been entrusted to [Alexander's] care, to abolish an age-old order founded on slavery, to replace it with civic decency and freedom, to establish justice in a country which had never known the meaning of legality, to redesign the entire administration, to introduce freedom of the press in the context of untrammelled authority, to call new forces to life at every turn and set them on firm legal foundations, to put a repressed and humiliated society on its feet and to give it the chance to flex its muscles.⁷