them.)  And this will also be a very, very great deal accomplished.  But why not think and hope that more and yet more will be done?  Why not expect that that real task will be partially carried out, or at least begun, which is effected, not by money, but by labor; that weak drunkards who have lost their health, unlucky thieves, and prostitutes who are still capable of reformation, should be saved?  All evil may not be exterminated, but there will arise some understanding of it, and the contest with it will not be police methods, but by inward modes,—by the brotherly intercourse of the men who perceive the evil, with the men who do not perceive it because they are a part of it.

No matter what may be accomplished, it will be a great deal.  But why not hope that every thing will be accomplished?  Why not hope that we shall accomplish thus much, that there shall not exist in Moscow a single person in want of clothing, a single hungry person, a single human being sold for money, nor a single individual oppressed by the judgment of man, who shall not know that there is fraternal aid for him?  It is not surprising that this should not be so, but it is surprising that this should exist side by side with our superfluous leisure and wealth, and that we can live on composedly, knowing that these things are so.  Let us forget that in great cities and in London, there is a proletariat, and let us not say that so it must needs be.  It need not be this, and it should not, for this is contrary to our reason and our heart, and it cannot be if we are living people.  Why not hope that we shall come to understand that there is not a single duty incumbent upon us, not to mention personal duty, for ourselves, nor our family, nor social, nor governmental, nor scientific, which is more weighty than this?  Why not think that we shall at last come to apprehend this?  Only because to do so would be too great a happiness.  Why not hope that some the people will wake up, and will comprehend that every thing else is a delusion, but that this is the only work in life?  And why should not this “some time” be now, and in Moscow?  Why not hope that the same thing may happen in society and humanity which suddenly takes place in a diseased organism, when the moment of convalescence suddenly sets in?  The organism is diseased this means, that the cells cease to perform their mysterious functions; some die, others become infected, others still remain in perfect condition, and work on by themselves.  But all of a sudden the moment comes when every living cell enters upon an independent and healthy activity: it crowds out the dead cells, encloses the infected ones in a living wall, it communicates life to that which was lifeless; and the body is restored, and lives with new life.

Why should we not think and expect that the cells of our society will acquire fresh life and re-invigorate the organism?  We know not in what the power of the cells consists, but we do know that our life is in our own power.  We can show forth the light that is in us, or we may extinguish it.

Let one man approach the Lyapinsky house in the dusk, when a thousand persons, naked and hungry, are waiting in the bitter cold for admission, and let that one man attempt to help, and his heart will ache till it bleeds, and he will flee thence with despair and anger against men; but let a thousand men approach that other thousand with a desire to help, and the task will prove easy and delightful.  Let the mechanicians invent a machine for lifting the weight that is crushing us—that is a good thing; but until they shall have invented it, let us bear down upon the people, like fools, like muzhiki, like peasants, like Christians, and see whether we cannot raise them.

And now, brothers, all together, and away it goes!

***END OF THE PROJECT GUTENBERG EBOOK ARTICLE ON THE CENSUS IN MOSCOW***