Its successor _Sion_ ("Zion"), edited by Solovaychik and Leon Pinsker, who subsequently bec me the exponent of pre-Herzlian Zionism,[1] attempted a different policy: to prove the case of the Jews by arraigning the anti-Semites and acquainting the Russian public with the history of Judaism. _Sion_, too, like its predecessors, had to give up the fight in less than a year. [Footnote 1: See later, p. 330 et seq.] After an interval of seven years a new attempt was made in the same city. The _Dyen_ ("The Day") [1] was able to muster a larger number of contributors from among the increased ranks of the "titled" _intelligenzia_ than its predecessors. The new periodical was bolder in unfurling the banner of emancipation, but it also went much further than its predecessors in its championship of Russification and assimilation. The motto of the _Dyen_ was "complete fusion of the interests of the Jewish population with those of the other citizens." The editors looked upon the Jewish problem "not as a national but as a social and economic" issue, which in their opinion could be solved simply by bestowing upon this "section of the Russian people" the same rights which were enjoyed by the rest. The Odessa pogrom of 1871 might have taught the writers of the _Dyen_ to judge more soberly the prospects of "a fusion of interests," had not a meddlesome censorship forced this periodical to discontinue its publication after a short time. [Footnote 1: The name was meant to symbolize the approaching day of freedom. It was a weekly publication.] The next few years were a period of silence in the Russian-Jewish press. [1] The rank and file of the Russian Jewish intellectuals, who formed the backbone of the reading public of this press, became indifferent to it. Living up conscientiously to the principle of a "fusion of interests," they failed to recognize the special interests of their own people, whose only duty they thought was to be Russified, i.e., obliterated and put out of existence. The better elements among the _intelligenzia_, however, looked with consternation upon this growing indifference to everything Jewish among the college-bred Jewish youth. As a result, a new attempt was made toward the very end of this period to restore the Russian-Jewish press. Three weeklies, the _Russki Yevrey_ ("The Russian Jew"), the _Razswyet_ ("The Dawn"), and later on the _Voskhod_ ("The Sunrise"), were started in St. Petersburg, all endeavoring to gain the hearts of the Russian Jewish _intelligenzia_. In the midst of this work they were overwhelmed by the terrific cataclysm of 1881, which decided the further destinies of Jewish journalism in Russia. [Footnote 1: We disregard the colorless _Vyestnik Russkikh "Yevreyev"_ ("The Herald of Russian Jews"), published by Zederbaum in the beginning of the seventies in St. Petersburg, and the volumes of the _Yevreyskaya Bibliotyeka_ ("The Jewish Library"), issued at irregular intervals by Adolph Landau.]