the moscow census-第15部分
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that we deliberately arrange our lives in such a fashion so that this
approach may be rendered difficult。
Not only this； but； on taking a survey of our life； of the life of
the wealthy； I saw that every thing which is considered desirable in
that life consists in； or is inseparably bound up with； the idea of
getting as far away from the poor as possible。 In fact； all the
efforts of our well…endowed life； beginning with our food； dress；
houses； our cleanliness； and even down to our education；every thing
has for its chief object； the separation of ourselves from the poor。
In procuring this seclusion of ourselves by impassable barriers； we
spend； to put it mildly； nine…tenths of our wealth。 The first thing
that a man who was grown wealthy does is to stop eating out of one
bowl； and he sets up crockery； and fits himself out with a kitchen
and servants。 And he feeds his servants high； too； so that their
mouths may not water over his dainty viands； and he eats alone； and
as eating in solitude is wearisome； he plans how he may improve his
food and deck his table； and the very manner of taking his food
（dinner） becomes a matter for pride and vain glory with him； and his
manner of taking his food becomes for him a means of sequestering
himself from other men。 A rich man cannot think of such a thing as
inviting a poor man to his table。 A man must know how to conduct
ladies to table； how to bow； to sit down； to eat； to rinse out the
mouth； and only rich people know all these things。 The same thing
occurs in the matter of clothing。 If a rich man were to wear
ordinary clothing； simply for the purpose of protecting his body from
the cold；a short jacket； a coat； felt and leather boots； an under…
jacket； trousers； shirt；he would require but very little； and he
would not be unable； when he had two coats； to give one of them to a
man who had none。 But the rich man begins by procuring for himself
clothing which consists entirely of separate pieces； and which is fit
only for separate occasions； and which is； therefore； unsuited to the
poor man。 He has frock…coats； vests； pea…jackets； lacquered boots；
cloaks； shoes with French heels； garments that are chopped up into
bits to conform with the fashion； hunting…coats； travelling…coats；
and so on； which can only be used under conditions of existence far
removed from poverty。 And his clothing also furnishes him with a
means of keeping at a distance from the poor。 The same is the case；
and even more clearly； with his dwelling。 In order that one may live
alone in ten rooms； it is indispensable that those who live ten in
one room should not see it。 The richer a man is； the more difficult
is he of access； the more porters there are between him and people
who are not rich； the more impossible is it to conduct a poor man
over rugs； and seat him in a satin chair。
The case is the same with the means of locomotion。 The peasant
driving in a cart； or a sledge； must be a very ill…tempered man when
he will not give a pedestrian a lift； and there is both room for this
and a possibility of doing it。 But the richer the equipage； the
farther is a man from all possibility of giving a seat to any person
whatsoever。 It is even said plainly； that the most stylish equipages
are those meant to hold only one person。
It is precisely the same thing with the manner of life which is
expressed by the word cleanliness。
Cleanliness！ Who is there that does not know people； especially
women； who reckon this cleanliness in themselves as a great virtue？
and who is not acquainted with the devices of this cleanliness； which
know no bounds； when it can command the labor of others？ Which of
the people who have become rich has not experienced in his own case；
with what difficulty he carefully trained himself to this
cleanliness； which only confirms the proverb； 〃Little white hands
love other people's work〃？
To…day cleanliness consists in changing your shirt once a day； to…
morrow； in changing it twice a day。 To…day it means washing the
face； and neck； and hands daily； to…morrow； the feet； and day after
to…morrow； washing the whole body every day； and； in addition and in
particular； a rubbing…down。 To…day the table…cloth is to serve for
two days； to…morrow there must be one each day； then two a day。 To…
day the footman's hands must be clean； to…morrow he must wear gloves；
and in his clean gloves he must present a letter on a clean salver。
And there are no limits to this cleanliness； which is useless to
everybody； and objectless； except for the purpose of separating
oneself from others； and of rendering impossible all intercourse with
them； when this cleanliness is attained by the labors of others。
Moreover； when I studied the subject； I because convinced that even
that which is commonly called education is the very same thing。
The tongue does not deceive； it calls by its real name that which men
understand under this name。 What the people call culture is
fashionable clothing； political conversation； clean hands；a certain
sort of cleanliness。 Of such a man； it is said； in contradistinction
to others； that he is an educated man。 In a little higher circle；
what they call education means the same thing as with the people；
only to the conditions of education are added playing on the
pianoforte； a knowledge of French； the writing of Russian without
orthographical errors； and a still greater degree of external
cleanliness。 In a still more elevated sphere； education means all
this with the addition of the English language； and a diploma from
the highest educational institution。 But education is precisely the
same thing in the first； the second； and the third case。 Education
consists of those forms and acquirements which are calculated to
separate a man from his fellows。 And its object is identical with
that of cleanliness；to seclude us from the herd of poor； in order
that they； the poor； may not see how we feast。 But it is impossible
to hide ourselves； and they do see us。
And accordingly I have become convinced that the cause of the
inability of us rich people to help the poor of the city lies in the
impossibility of our establishing intercourse with them； and that
this impossibility of intercourse is caused by ourselves； by the
whole course of our lives； by all the uses which we make of our
wealth。 I have become convinced that between us； the rich and the
poor； there rises a wall； reared by ourselves out of that very
cleanliness and education； and constructed of our wealth； and that in
order to be in a condition to help the poor； we must needs； first of
all； destroy this wall； and that in order to do this； confrontation
after Siutaeff's method should be rendered possible； and the poor
distributed among us。 And from another starting…point also I came to
the same conclusion to which the current of my discussions as to the
causes of the poverty in towns had led me： the cause was our
wealth。＇ ｛14｝
CHAPTER XV。
I began to examine the matter from a third and wholly personal point
of view。 Among the phenomena which particularly impressed me； during
the period of my charitable activity； there was yet another； and a
very strange one； for which I could for a long time find no
explanation。 It was this： every time that I chanced； either on the
street on in the house； to give some small coin to a poor man；
without saying any thing to him； I saw； or thought that I saw；
contentment and gratitude on the countenance of the poor man； and I
myself experienced in this form of benevolence an agreeable
sensation。 I saw that I had done what the man wished and expected
from me。 But if I stopped the poor man； and sympathetically
questioned him about his former and his present life； I felt that it
was no longer possible to give three or twenty kopeks； and I began to
fumble in my purse for money； in doubt as to how much I ought to
give； and I always gave more； and I always noticed that the poor man
left me dissatisfied。 But if I entered into still closer intercourse
with the poor man； then my doubts as to how much to give increased
also； and； no matter how much I gave； the poor man grew ever more
sullen and discontented。 As a general rule； it always turned out
thus； that if I gave； after conversation with a poor man； three
rubles or even more； I almost always beheld gloom； displeasure； and
even ill…will； on the countenance of the poor man； and I have even
known it to happen； that； having received ten rubles； he went off
without so much as saying 〃Thank you；〃 exactly as though I had
insulted him。
And thereupon I felt awkward and ashamed； and almost guilty。 But if
I followed up a poor man for weeks and months and years； and assisted
him； and explained my views to him； and associated with him； our
relations became a torment； and I perceived that the man despised me。
And I felt that he was in the right。
If I go out into the street； and he； standing in that street； begs of
me among the number of the other passers…by； people who walk and ride
past him； and I give him money； I then am to him a passer…by； and a
good； kind passer…by； who bestows on him that thread from which a
shirt is made for the naked man； he expects nothing more than the
thread； and if I give it he thanks me sincerely。 But if I stop him；
and talk with him as man with man； I thereby show him that I desire
to be something more than a mere passer…by。 If； as often happens； he
weeps while relating to me his woes； then he sees in me no longer a
passer…by； but that which I desire that he should see： a good man。
But if I am a good man； my goodness cannot pause at a twenty…kopek
piece； nor at ten rubles； nor at ten thousand； it is impossible to be
a little bit of a good man。 Let us suppose that I have given him a
great deal； that I have fitted him out； dressed him； set him on his
feet so that the can live without outside assistance； but for some
reason or other； though misfortune or his own weakness or vices； he
is again without that coat； that linen； and that money which I have
given him； he is again cold and hungry； and he has come again to me；…
…how can I refuse him？ ＇For if the cause of my action consisted
