"Ukrainian Jewry, which belongs economically to the poorer class of citizens (90 per cent, artisans and traders, 5 per cent, capitalists and only 5 per cent, laborers), awaited with suppressed impatience the coming of the volunteer army, from whom it expected liberation from the dictatorship of the proletariat. The Jewish population therefore prepared an enthusiastic reception for the volunteers and was ready to support them with money and men."
To be sure the expressions of humility were partly exaggerated. But speaking generally, the middle class of Jewry, not to speak for the moment of the higher classes at all, and perhaps also a part of the smaller artisans, secretly cherished the hope that the new government would make it possible to come to a tolerable understanding with it. These classes had not believed that the Soviet regime could be lasting. Now they had to feel in their own persons the "benevolent" policy of the Directory toward the Jews. They had dreamed of a tolerable and quiet life; for two years of boiling in the Ukrainian witches' caldron, the various political changes and upheavals, the pogroms, the Batko institution — all this created in them a desire to be able to maintain their life in some manner or other. They were willing to renounce the national and cultural autonomy legally assured to them by the Directory, as long as they were given their bare lives and the possibility of economic existence. From the economic standpoint the return to an order which made speculation legal seemed to them desirable. On the other hand there was a rumor that Denikin was well disposed to the loyal portion of Jewry. They even spoke of his benevolent attitude towards the labor unions and the socialistic organizations of the right (menshevist). They were skeptical also of the (as was assumed) party-colored reports which were communicated in the "Soviet News of the City of Kiev" concerning the cruelties of the Denikin government. A proclamation published by the followers of Denikin in Kiev speaks of his "benevolence towards the moderate classes and parties." About Jews specifically it said (I quote from memory): "Jewish citizens, I know that not only the Christians but also the Jewish
UKRAINE
population is suffering under the Bolsheviki. The volunteer army brings peace to all citizens of Russia without regard to creed. Wait quietly for the coming of the volunteer army and support it, for it will protect you from the Bolshevist terror. I am convinced that you will yourselves deliver up from your midst all scoundrels and loafers."
Finally the volunteer army occupied Kiev and thus became master of the situation in the Ukraine. After gaining his victory Denikin thought it was time to unmask and show himself before the world in his true ugliness. The village was again made happy with the landed proprietors of blessed memory. The land was returned to the former owners. Then came the famous order about the third sheaf which the peasant had to give up to the landed proprietor "for using the lord's estate." The volunteer army was not able to deliver / any Entente goods at all, which the peasant needed so //much. On the other hand, grain was again requisitioned and confiscated. The peasant in the Ukraine began to use the same methods of fighting the new { government as he used against the previous one. Suddenly and with quick precision there grew up before Denikin's army the internal front already described. The Batki and new heroes who joined them carried on a stubborn, intensive and very successful fight against the volunteer army. The Ataman Angel started the uprising in the government of Poltava and for a short time even occupied the outer precincts of the city of Poltava. The Ataman Zeleny developed an extraordinary activity south of Kiev in the precinct of the city of Vasilkov. It is said that it was the "division" Zeleny which occupied the western suburbs of Kiev. The Ataman Shepel developed great activity on the