Between 1898 and 1917 a massive surge of creative activity transformed the Russian cultural scene. Experimentation in all the arts was accompanied by a revival of interest in philosophy and religion. This is the era of Diaghilev and the Russian ballet, of the painters Chagall and Kandinsky, the composers Stravinsky and Skriabin, and scores of lesser-known artists and writers. Poetry, dormant since the 1840s, revived and flourished, and literature explored new themes and techniques.

My objective in this article is to examine the purpose and the performance of the Progressive Bloc, the wartime majority coalition of Russia’s Fourth State Duma. My analysis, in turn, should promote a more sophisticated understanding of the political behavior of Russia’s moderates, and in particular of Russia’s liberals, during the final years of crisis for the tsarist regime.

In hope it began; in perplexity it ended. The twenty-three-year presence of the American Young Men’s Christian Association in Russia that began in 1900 and reached a peak between 1917 and 1920, when more than 440 YMCA staffers served in that country and the Association spent almost eight million dollars for its operation, was over in 1923. In fact, the Association was required to curtail certain of its activities between 1917 and 1920 by both the conservative Kolchak movement in Siberia and the radical Bolshevik government, and eventually, like other groups, it was forced out.

The First Congress of the Peoples of the East was held in. the city of Baku from September 1 to 8, 1920. It has tended, on the whole, to attract attention rather more because of the colorful Oriental pageantry which surrounded it than because of the importance of its debates and resolutions. The first account to become available in the West, for instance, was that of H. G. Wells, who had been in Russia when the Congress was taking place. He reported that Zinoviev and his associates had "held a congress at Baku, at which they gathered together a quite wonderful accumulation of white, black, brown, and yellow people, Asiatic costumes and astonishing weapons.

In his Pan-Slav treatise of 1837, On Literary Reciprocity Between the Different Branches and Dialects of the Slav Nation, Jan Kollár recommended that all educated Slavs ought to know the four principal Slavic “dialects”: Illyrian (Serbo-Croatian), Russian, Polish, and Czecho-Slovak. He thought that the scholar, however, should be able to use all the Slavic dialects, as well as the languages of the Slavs’ neighbors. But in a less frequently cited passage, in which he explained why his work was appearing in German, Kollar bemoaned the still limited knowledge of the various Slavic idioms, even among so-called learned Slavs: “When one wishes to make himself understood on any important matter to brother Slavs, he must use a foreign, non-Slavic tongue.”