The two tendencies--diverging both in principle and in tactics--appeared in Russia as well as Zurich. At first the more peaceful method prevailed. Lavroff's idea of "going into the people" was the enthusiasm of the hour, and brought upon the scene the typical nihilist missionary--the young man of good birth who laid down station and prospects, learnt a manual trade, browned his hands with tar and his face by smearing it with butter and lying in the sun, put on the peasant's sheepskin, and then, with a forged pass, procured at the secret nihilist pass factory, and a few forbidden books in his wallet, set off "without road" to be a peasant with peasants, if by any means he could win them over to the cause; and the still more remarkable young woman who went through a marriage ceremony to obtain the right of independent action, and the moment the ceremony was over, left father and mother and husband and all in order to work among the peasants of the Volga as a teacher or nurse, and live on milk and groats according to Tchernycheffsky's prescription in "What is to be Done?". Stepniak justly remarks that "the type of propagandist of the first lustre of 1870-80 was religious rather than revolutionary. His hope was socialism, his God the people. Notwithstanding all the evidence to the contrary, he firmly believed that from one day to the other the revolution was about to break out, as in the middle ages people believed at certain periods in the approach of the day of judgment." ("Underground Russia," p. 30.)