Deeply stirred by the catastrophe of 1772, Poland fell to making reforms as a means of salvation. She was anxious to expiate her old sins and turn over a new leaf. Here she found herself face to face with the Jewish problem: a huge and compact population of different birth and creed, with an autonomous communal life, with a separate language, and with customs and manners of its own, was scattered all over the realm and interwoven with all branches of economic endeavor. This secluded population, which Polish legislation no less than the arrogance of the nobility and the intolerance of the Church had estranged from political and civil life, survived as a relic of the old order, which was now tottering to its fall. The ruling class, which had brought about this state of things, was naturally loth to acknowledge its responsibility for the decomposition of Poland, and so the guilt was thrown on the shoulders of the Jews, in spite of the fact that their position was merely the product of the general caste structure of the nation. And when, in a fit of repentance, Poland began to dig down into her past, she discovered that one of her "sins" was the Jewish question, and she was bent on solving it. Two solutions presented themselves at that moment. The one was of a repressive character, permeated with the old spirit of the nobility and clergy. The other was of a comparatively liberal character, and bore the impress of the policy of "compulsory enlightenment" pursued by the Austrian Emperor Joseph II. The former found its expression in the parliamentary project of Zamoiski (1778-1780); the latter was represented by the proposals of Butrymovich and Chatzki, who submitted them to the liberally inclined Quadrennial Diet in 1789.