Like an eddying pool, the generations in Russia have risen to the surface, made their protest against the anachronism of autocracy and despotism, and then subsided back again into the still and inert waters of the nation. But each rising generation has made a wider and wider eddy, coming ever from a greater depth. Thus in 1825 it was merely a small group of military officers, who having learned from the Napoleonic campaigns that there were such things as constitutional law and order, that liberty and freedom were truths to fight for, broke out in revolt in Petrograd in December of that year only to be immediately crushed. Five of the leaders were hanged, and the rest, intellectuals and writers among them, were sent to Siberia. The loss of the élite of Russia, despite the names of Pushkin and Lermontoff which graced that period, made great inroads in the intellectual life of the country. But in the fifties and sixties the seeming quiet was broken into by a new restlessness. This time the student youth, the young sons and daughters of the landlords and the nobles, became inspired by a passion for learning, for new conceptions of education, for new liberties of the people, for the abolition of serfdom and for a Pan-Slavism that would be democratic. It was then that the women left their homes to seek higher education and to enter new fields of work. They had to break with family tyranny which was fostered by tradition and the State, their men comrades standing valiantly by, helping them to make escapes, going through the forms of mock marriage, and conducting them safely to that Mecca of learning for the Russian youth--the medical school of Geneva. It was in this way that Sonya Kovalevsky, who later became the famous mathematician in the University of Stockholm, made her escape into the world, and the untold other heroines of Russia who were soon to return educated, free, and fired with a zeal to spread their new-found freedom to the people. The abolition of serfdom in '61 brought with it great discontent, for the peasants had been led to believe that they would be liberated together with the land, since Russian serfdom, unlike the Western, was based on the theory that the peasant was attached to the land and that the landlord's hold on it came through his ownership of the serf. Consequently it was argued, when the Russian serf was liberated and the ancient communal village form maintained, that all the land the serfs had owned would go to them. Of course, that was very far from what really happened. It is true that the serfs were liberated and the ancient communal form kept, but the land allotted to the village was poor and meager, the plots were scattered, and the tax on them for repayment to the landlords was so great that it took over fifty years to pay.