Had not a few persons had a clear consciousness that what they were doing was wrong, and consequently influenced one another in that direction, what was done at Orel would have taken place at Toula. Had this consciousness been still stronger, and had the influence exerted been therefore greater than it was, it might well have been that the governor with his troops would not even have ventured to cut down the forest and give it to the landowner. Had that consciousness been stronger still, it might well have been that the governor would not have ventured to go to the scene of action at all; even that the minister would not have ventured to form this decision or the Tzar to ratify it.
All depends, therefore, on the strength of the consciousness of Christian truth on the part of each individual man.
And, therefore, one would have thought that the efforts of all men of the present day who profess to wish to work for the welfare of humanity would have been directed to strengthening this consciousness of Christian truth in themselves and others.
But, strange to say, it is precisely those people who profess most anxiety for the amelioration of human life, and are regarded as the leaders of public opinion, who assert that there is no need to do that, and that there are other more effective means for the amelioration of men’s condition. They affirm that the amelioration of human life is effected not by the efforts of individual men, to recognize and propagate the truth, but by the gradual modification of the general conditions of life, and that therefore the efforts of individuals should be directed to the gradual modification of external conditions for the better.
For every advocacy of a truth inconsistent with the existing order by an individual is, they maintain, not only useless but injurious, since it provokes coercive measures on the part of the authorities, restricting these individuals from continuing any action useful to society. According to this doctrine all modifications in human life are brought about by precisely the same laws as in the life of the animals.
So that, according to this doctrine, all the founders of religions, such as Moses and the prophets, Confucius, Lao-Tse, Buddha, Christ, and others, preached their doctrines and their followers accepted them, not because they loved the truth, but because the political, social, and above all economic conditions of the peoples among whom these religions arose were favorable for their origination and development.
And therefore the chief efforts of the man who wishes to serve society and improve the condition of humanity ought, according to this doctrine, to be directed not to the elucidation and propagation of truth, but to the improvement of the external political, social, and above all economic conditions. And the modification of these conditions is partly effected by serving the government and introducing liberal and progressive principles into it, partly in promoting the development of industry and the propagation of socialistic ideas, and most of all by the diffusion of science.
According to this theory it is of no consequence whether you profess the truth revealed to you, and therefore realize it in your life, or at least refrain from committing actions opposed to the truth, such as serving the government and strengthening its authority when you regard it as injurious, profiting by the capitalistic system when you regard it as wrong, showing veneration for various ceremonies which you believe to be degrading superstitions, giving support to the law when you believe it to be founded on error, serving as a soldier, taking oaths, and lying, and lowering yourself generally. It is useless to refrain from all that; what is of use is not altering the existing forms of life, but submitting to them against your own convictions, introducing liberalism into the existing institutions, promoting commerce, the propaganda of socialism, and the triumphs of what is called science, and the diffusion of education. According to this theory one can remain a landowner, merchant, manufacturer, judge, official in government pay, officer or soldier, and still be not only a humane man, but even a socialist and revolutionist.
Hypocrisy, which had formerly only a religious basis in the doctrine of original sin, the redemption, and the Church, has in our day gained a new scientific basis and has consequently caught in its nets all those who had reached too high a stage of development to be able to find support in religious hypocrisy. So that while in former days a man who professed the religion of the Church could take part in all the crimes of the state, and profit by them, and still regard himself as free from any taint of sin, so long as he fulfilled the external observances of his creed, nowadays all who do not believe in the Christianity of the Church, find similar well-founded irrefutable reasons in science for regarding themselves as blameless and even highly moral in spite of their participation in the misdeeds of government and the advantages they gain from them.
A rich landowner—not only in Russia, but in France, England, Germany, or America—lives on the rents exacted from the people living on his land, and robs these generally poverty-stricken people of all he can get from them. This man’s right of property in the land rests on the fact that at every effort on the part of the oppressed people, without his consent, to make use of the land he considers his, troops are called out to subject them to punishment and murder. One would have thought that it was obvious that a man living in this way was an evil, egoistic creature and could not possibly consider himself a Christian or a liberal.
One would have supposed it evident that the first thing such a man must do, if he wishes to approximate to Christianity or liberalism, would be to cease to plunder and ruin men by means of acts of state violence in support of his claim to the land. And so it would be if it were not for the logic of hypocrisy, which reasons that from a religious point of view possession or non-possession of land is of no consequence for salvation, and from the scientific point of view, giving up the ownership of land is a useless individual renunciation, and that the welfare of mankind is not promoted in that way, but by a gradual modification of external forms.
And so we see this man, without the least trouble of mind or doubt that people will believe in his sincerity, organizing an agricultural exhibition, or a temperance society, or sending some soup and stockings by his wife or children to three old women, and boldly in his family, in drawing rooms, in committees, and in the press, advocating the Gospel or humanitarian doctrine of love for one’s neighbor in general and the agricultural laboring population in particular whom he is continually exploiting and oppressing. And other people who are in the same position as he believe him, commend him, and solemnly discuss with him measures for ameliorating the condition of the working-class, on whose exploitation their whole life rests, devising all kinds of possible methods for this, except the one without which all improvement of their condition is impossible, i. e., refraining from taking from them the land necessary for their subsistence. (A striking example of this hypocrisy was the solicitude displayed by the Russian landowners last year, their efforts to combat the famine which they had caused, and by which they profited, selling not only bread at the highest price, but even potato haulm at five rubles the dessiatine (about 24⁄5 acres) for fuel to the freezing peasants.)
Or take a merchant whose whole trade—like all trade indeed—is founded on a series of trickery, by means of which, profiting by the ignorance or need of others, he buys goods below their value and sells them again above their value. One would have fancied it obvious that a man whose whole occupation was based on what in his own language is called swindling, if it is done under other conditions, ought to be ashamed of his position, and could not any way, while he continues a merchant, profess himself a Christian or a liberal.
But the sophistry of hypocrisy reasons that the merchant can pass for a virtuous man without giving up his pernicious course of action; a religious man need only have faith and a liberal man need only promote the modification of external conditions—the progress of industry. And so we see the merchant (who often goes further and commits acts of direct dishonesty, selling adulterated goods, using false weights and measures, and trading in products injurious to health, such as alcohol and opium) boldly regarding himself and being regarded by others, so long as he does not directly deceive his colleagues in business, as a pattern of probity and virtue.
And if he spends a thousandth part of his stolen wealth on some public institution,
