Chapter 14

From another point of view than the one stated, I also came to the same conclusion. Recollecting my connection with the town-poor during this period, I saw that one cause which prevented me from helping them was their insincerity and falseness. They all considered me, not as an individual but merely as a means to an end. I felt I could not become intimate with them; I thought I did not perhaps understand how to do so; but without truthfulness, no help was possible. How can one help a man who does not tell all his circumstances? Formerly I accused the poor of this (it is so natural to accuse others), but one word spoken by a remarkable man, Sutaief, who was then on a visit at my house, cleared up the difficulty, and showed me wherein lay the cause of my failure.

I remember that even then what he said made a deep impression on me; but I did not understand its full meaning until afterwards. It happened that while in the full ardor of my self-deception I was at my sister's house, Sutaief being also there; and my sister was questioning me about my work.

I was relating it to her; and, as is always the case when one does not fully believe in one's own enterprises, I related with great enthusiasm, ardor, and at full length, all I had been doing, and all the possible results. I was telling her how we should keep our eyes open to what went on in Moscow; how we should take care of orphans and old people; how we should afford means for impoverished villagers to return to their homes, and pave the way to reform the depraved. I explained, that, if we succeeded in our undertaking, there would not be in Moscow a single poor man who could not find help.

My sister sympathized with me; and while speaking, I kept looking now and then at Sutaief; knowing his Christian life, and the importance attached by him to works of charity, I expected sympathy from him, and I spoke so that he might understand me; for, though I was addressing my sister, yet my conversation was really more directed to him.

He sat immovable, dressed in his black-tanned-sheepskin coat, which he, like other peasants, wore in-doors as well as out. It seemed that he was not listening to us, but was thinking about something else. His small eyes gave no responding gleam, but seemed to be turned inwards. Having spoken out to my own satisfaction, I turned to him and asked him what he thought about it.

“The whole thing is worthless,” he replied.

“Why?”

“The plan is an empty one, and no good will come of it,” he repeated with conviction.

“But why will nothing come of it? Why is it a useless business, if we help thousands, or even hundreds, of unhappy ones? Is it a bad thing, according to the gospel, to clothe the naked, or to feed the hungry?”

“I know, I know; but what you are doing is not that. Is it possible to help thus? You are walking in the street; somebody asks you for a few kopecks; you give them to him. Is that charity? Do him some spiritual good; teach him. What you give him merely says, ‘Leave me alone.’”

“No; but that is not what we were speaking of: we wish to become acquainted with the wants, and then to help by money and by deeds. We will try to find for the poor people some work to do.”

“That would be no way of helping them.”

“How then? must they be left to die of starvation and cold?”

“Why left to die? How many are there of them?”

“How many?” said I, thinking that he took the matter so lightly from not knowing the great number of these men; “you are not aware, I dare say, that there are in Moscow about twenty thousand cold and hungry. And then, think of those in St. Petersburg and other towns!”

He smiled.

“Twenty thousand! And how many households are there in Russia alone? Would they amount to a million?”

“Well; but what of that?”

“What of that?” said he, with animation, and his eyes sparkled. “Let us unite them with ourselves; I am not rich myself, but will at once take two of them. Here is a fellow you settled in your kitchen; I asked him to go with me, but he refused. If there were ten times as many, we should take them all into our families. You one, I another. We shall work together; he will see how I work; he will learn how to live, and we shall eat out of one bowl, at one table; and they will hear a good word from me, and from you also. That is charity; but all this plan of yours is no good.”

These plain words made an impression upon me. I could not help recognizing that they were true. But it seemed to me then, that, notwithstanding the justice of what he said, my proposed plan might perhaps be useful also.

But the longer I was occupied with this affair; and the closer my intercourse with the poor, the oftener I recollected these words and the greater meaning I found in them.

I, indeed, go in an expensive fur coat, or drive in my own carriage to a man who is in want of boots: he sees my house which costs two hundred rubles a month, or he notices that I give away, without thinking, five rubles, only because of a caprice; he is then aware that if I give away rubles in such a manner, it is because I have accumulated so many that I have a lot to spare which I am not only never in the habit of giving to any one, but which I have taken away from others without compunction. What can he see in me but one of those persons who have become possessed of something which should belong to him? And what other feelings can he have towards me than the desire to get back as many as possible of these rubles which were taken by me from him and from others?

I should like to become intimate with him, and complain that he is not sincere. But I am afraid to sit down upon his bed for fear of lice or some infectious disease; I am also afraid to let him come into my room; and when he comes to me half-dressed, he has to wait, if fortunate, in the entrance-hall, but oftener in the cold porch. And then I say that it is all his fault that I cannot become intimate with him, and that he is not sincere.

Let the most hard-hearted man sit down to dine upon five courses among hungry people who have little or nothing to eat except dry bread, and no one could have the heart to eat while these hungry people are around him licking their lips.

Therefore, before one can eat well when living among half-starved men, the first thing necessary is to hide ourselves from them, and to eat so that they may not see us. This is the very thing we do in the first place.

I looked into our own mode of life without prejudice, and became aware that it was not by chance that closer intercourse with the poor is difficult for us, but that we ourselves are intentionally ordering our lives in such a way as to make this intercourse impossible. And not only this; but, on looking at our lives, or at the lives of rich people from without, I saw that all that is considered as the happiness of these lives consists in being separated as much as possible from the poor, or is in some way or other connected with this desired separation.

In fact, the entire aim of our lives, beginning with food, dress, dwelling and cleanliness, and ending with our education, consists in placing a gulf between us and them. And we spend nine-tenths of our wealth to erect impassable barriers in order to establish this distinction and separation.

The first thing a man who has grown rich does is to leave off eating with others out of one bowl. He arranges plates for himself and his family, and separates himself from the kitchen and the servants. He feeds his servants well so that their mouths may not water, and he dines alone. But eating alone is dull. He invents whatever he can to improve his food, embellish his table; and the very manner of taking food, as at dinner-parties, becomes a matter of vanity and pride. His manner of eating his food is a means of separating himself from other people. For a rich man it is out of the question to invite a poor person to his table. One must know how to hand a lady to table, how to bow, how to sit, to eat, to use a finger-bowl, all of which the rich alone know how to do.

The same holds good with dress.

If a rich man wore ordinary dress,—a jacket, a fur coat, felt shoes, leather boots, an undercoat, trousers, a shirt,—he would require very little to cover his body and protect it from cold; and, having two fur coats, he could not help giving one away to somebody who had none. But the wealthy man begins with wearing clothes which consist of many separate parts, of use only on particular occasions, and therefore of no use to a poor man. The man of fashion must have evening dress-coats, waistcoats, frock-coats, patent-leather shoes; his wife must have bodices, and dresses which, according to fashion, are made of many parts, high-heeled shoes, hunting and traveling jackets, and so on. All these articles can be useful only to people in a condition far removed from poverty.

And thus dressing also becomes a means of isolation. Fashions make their appearance, and are among the chief things which separate the rich man from the poor one.

The same thing shows itself more plainly still in our dwellings. In order that one person may occupy ten rooms we must manage so that he may not be seen by the people who are living by tens in one room.

The richer a man is, the more difficult it is to get at him; the more footmen there are between him and people not rich, the more impossible it is for him to receive a poor guest, to let him walk on his carpets and sit on his satin-covered chairs.

The same thing happens in traveling. A peasant who drives in a cart or on a carrier's sledge must be very hard-hearted if he refuses to give a pedestrian a lift; he has enough room, and can do it. But the richer the carriage is, the more impossible it is to put any one in it besides the owner. Some of the most elegant carriages are so narrow as to be termed “egotists.”

The same thing applies to all the modes of living expressed by the word “cleanliness.” Cleanliness! Who does not know human beings, especially women, who make a great virtue of cleanliness? Who does not know the various phrases of this cleanliness, which have no limit whatever when it is procured by the labor of others? Who among self-made men has not experienced in his own person the pains with which he carefully accustomed himself to this cleanliness, which illustrates the saying, “White hands are fond of another's labor”?

To-day cleanliness consists in changing one's shirt daily; to-morrow it will be changed twice a day. At first, one has to wash one's hands and neck every day, then one will have to wash one's feet every day, and afterwards it will be the whole body, and in peculiar methods. A clean table-cloth serves for two days, then it is changed every day, and afterwards two table-cloths a day are used. To-day the footman is required to have clean hands; to-morrow he must wear gloves, and clean gloves, and he must hand the letters on a clean tray.

There are no limits to this cleanliness, which is of no other use to anyone except to separate us, and to make our intercourse with others impossible while the cleanliness is obtained through the labor of others.

Not only so, but when I had deeply reflected upon this, I came to the conclusion that what we term education is a similar thing. Language cannot deceive: it gives the right name to everything. The common people call education fashionable dress, smart conversation, white hands, and a certain degree of cleanliness. Of such a man they say, when distinguishing him from others, that he is an educated man.

In a little higher circle men denote by education the same things, but add playing on the piano, the knowledge of French, good Russian spelling, and still greater cleanliness.

In the still higher circle education consists of all this, with the addition of English, and a diploma from a high educational establishment, and a still greater degree of cleanliness. But in all these shades, education is in substance quite the same.

It consists in those forms and various kinds of information which separate a man from his fellow-creatures. Its object is the same as that of cleanliness: to separate us from the crowd, in order that they, hungry and cold, may not see how we feast. But it is impossible to hide ourselves, and our efforts are seen through.

Thus I became aware that the reason why it was impossible for us rich men to help the town poor was nothing more or less than the impossibility of our having closer intercourse with them, and that this barrier we ourselves create by our whole life and by all the uses we make of our wealth. I became persuaded that between us rich men and the poor there stood, erected by ourselves, a barrier of cleanliness and education which arose out of our wealth; and that, in order to be able to help them, we have first to break down this barrier and to render possible the realization of the means suggested by Sutaief: to take the poor into our respective homes. And so, as I have already said at the beginning of this chapter, I came to the same conclusion from a different point of view from that to which the train of thought about town misery had led me; viz., the cause of it all lay in our wealth.