But even this was not enough to satisfy the lust of the Russian censorship. It was now suspected that even the "dependable" rabbis might pass many a book as "harmless," though its contents were subversive of the public weal. As a result, a new ukase was issued in 1841, placing the rabbinical censors themselves under Government control. All uncensored books, including those already passed as "harmless," were ordered to be taken away from the private libraries and forwarded to the censorship committees in Vilna and Kiev. The latter were instructed to attach their seals to the approved books and "deliver to the flames" the books condemned by them. Endless wagonloads of these confiscated books could be seen moving towards Vilna and Kiev, and for many years afterwards the literature of the "People of the Book," covering a period of three milleniums, was still languishing in the gaol of censorship, waiting to be saved from or to be sentenced to a fiery death by a Russian official. It is almost unnecessary to add that the primitive method of solving the Jewish problem by means of conversion, was still the guiding principle of the Government. The Russian legislation of that period teems with regulations concerning apostasy. The surrender of the Synagogue to the Church seemed merely a question of time. In reality, however, the Government itself believed but half-heartedly in the sincerity of the converted Jews. In 1827 the Tzar put down in his own handwriting the following resolution: "It is to be strictly observed that the baptismal ceremony shall take place unconditionally on a Sunday, and with all possible publicity, so as to remove all suspicion of a pretended adoption of Christianity." Subsequently, this watchfulness had to be relaxed in the case of those "who avoid publicity in adopting Christianity," more especially in the case of the cantonists, "who have declared their willingness to embrace the orthodox faith"--under the effect, we may add, of the tortures in the barracks. Sincerity under these circumstances was out of the question, and, in 1831, the battalion chaplains were authorized to baptize these helpless creatures, even "without applying for permission to the ecclesiastical authorities." The barrack missionaries were frequently successful among these unfortunate military prisoners. In the imperial rescripts of that period the characteristic expression "privates from among the Jews _remaining in the above faith_" figures as a standing designation for that group of refractory and incorrigible soldiers who disturbed the officially pre-established harmony of epidemic conversions by remaining loyal to Judaism. But among the "civilian" Jews, who had not been detached from their Jewish environment, apostasy was extraordinarily rare, and law after law was promulgated in vain, offering privileges to converts or leniency to criminals who were ready to embrace the orthodox creed. [1]