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 2 and four-fifths 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, a hospital or museum or school, then he is even regarded as the benefactor of the people on the exploitation and corruption of whom his whole prosperity has been founded: if he sacrifices, too, a portion of his ill-gotten gains on a Church and the poor, then he is an exemplary Christian.
A manufacturer is a man whose whole income consists of value squeezed out of the workmen, and whose whole occupation is based on forced, unnatural labor, exhausting whole generations of men. It would seem obvious that if this man professes any Christian or liberal principles, he must first of all give up ruining human lives for his own profit. But by the existing theory he is promoting industry, and he ought not to abandon his pursuit. It would even be injuring society for him to do so. And so we see this man, the harsh slave-driver of thousands of men, building almshouses with little gardens two yards square for the workmen broken down in toiling for him, and a bank, and a poorhouse, and a hospital—fully persuaded that he has amply expiated in this way for all the human lives morally and physically ruined by him—and calmly going on with his business, taking pride in it.
Any civil, religious, or military official in government employ, who serves the state from vanity, or, as is most often the case, simply for the sake of the pay wrung from the harassed and toilworn working classes (all taxes, however raised, always fall on labor), if he, as is very seldom the case, does not directly rob the government in the usual way, considers himself, and is considered by his fellows, as a most useful and virtuous member of society.
A judge or a public prosecutor knows that through his sentence or his prosecution hundreds or thousands of poor wretches are at once torn from their families and thrown into prison, where they may go out of their minds, kill themselves with pieces of broken glass, or starve themselves; he knows that they have wives and mothers and children, disgraced and made miserable by separation from them, vainly begging for pardon for them or some alleviation of their sentence, and this judge or this prosecutor is so hardened in his hypocrisy that he and his fellows and his wife and his household are all fully convinced that he may be a most exemplary man. According to the metaphysics of hypocrisy it is held that he is doing a work of public utility. And this man who has ruined hundreds, thousands of men, who curse him and are driven to desperation by his action, goes to mass, a smile of shining benevolence on his smooth face, in perfect faith in good and in God, listens to the Gospel, caresses his children, preaches moral principles to them, and is moved by imaginary sufferings.
All these men and those who depend on them, their wives, tutors, children, cooks, actors, jockeys, and so on, are living on the blood which by one means or another, through one set of blood-suckers or another, is drawn out of the working class, and every day their pleasures cost hundreds or thousands of days of labor. They see the sufferings and privations of these laborers and their children, their aged, their wives, and their sick, they know the punishments inflicted on those who resist this organized plunder, and far from decreasing, far from concealing their luxury, they insolently display it before these oppressed laborers who hate them, as though intentionally provoking them with the pomp of their parks and palaces, their theaters, hunts, and races. At the same time they continue to persuade themselves and others that they are all much concerned about the welfare of these working classes, whom they have always trampled under their feet, and on Sundays, richly dressed, they drive in sumptuous carriages to the houses of God built in very mockery of Christianity, and there listen to men, trained to this work of deception, who in white neckties or in brocaded vestments, according to their denomination, preach the love for their neighbor which they all gainsay in their lives. And these people have so entered into their part that they seriously believe that they really are what they pretend to be.
The universal hypocrisy has so entered into the flesh and blood of all classes of our modern society, it has reached such a pitch that nothing in that way can rouse indignation. Hypocrisy in the Greek means 'acting,' and acting—playing a part—is always possible. The representatives of Christ give their blessing to the ranks of murderers holding their guns loaded against their brothers; 'for prayer' priests, ministers of various Christian sects are always present, as indispensably as the hangman, at executions, and sanction by their presence the compatibility of murder with Christianity (a clergyman assisted at the attempt at murder by electricity in America) —but such facts cause no one any surprise.
There was recently held at Petersburg an international exhibition of instruments of torture, handcuffs, models of solitary cells, that is to say instruments of torture worse than knouts or rods, and sensitive ladies and gentlemen went and amused themselves by looking at them.
No one is surprised that together with its recognition of liberty, equality, and fraternity, liberal science should prove the necessity of war, punishment, customs, the censure, the regulation of prostitution, the exclusion of cheap foreign laborers, the hindrance of emigration, the justifiableness of colonization, based on poisoning and destroying whole races of men called savages, and so on.
People talk of the time when all men shall profess what is called Christianity (that is, various professions of faith hostile to one another), when all shall be well-fed and clothed, when all shall be united from one end of the world to the other by telegraphs and telephones, and be able to communicate by balloons, when all the working classes are permeated by socialistic doctrines, when the Trades Unions possess so many millions of members and so many millions of rubles, when everyone is educated and all can read newspapers and learn all the sciences.
But what good or useful thing can come of all these improvements, if men do not speak and act in accordance with what they believe to be the truth?
The condition of men is the result of their disunion. Their disunion results from their not following the truth which is one, but falsehoods which are many. The sole means of uniting men is their union in the truth. And therefore the more sincerely men strive toward the truth, the nearer they get to unity.
But how can men be united in the truth or even approximate to it, if they do not even express the truth they know, but hold that there is no need to do so, and pretend to regard as truth what they believe to be false?
And therefore no improvement is possible so long as men are hypocritical and hide the truth from
