Zaccheuses were to do the same that he did?  Assuredly, more than one milliard could be collected.  Well, and what of that?  Nothing.  There would be still greater sin if we were to think of distributing this money among the poor.  Money is not needed.  What is needed is self-sacrificing action; what is needed are people who would like to do good, not by giving extraneous sin-money, but by giving their own labor, themselves, their lives.  Where are such people to be found?  Here they are, walking about Moscow.  They are the student enumerators.  I have seen how they write out their charts.  The student writes in the night lodging-house, by the bedside of a sick man.  “What is your disease?”—“Small-pox.”  And the student does not make a wry face, but proceeds with his writing.  And this he does for the sake of some doubtful science.  What would he do if he were doing it for the sake of his own undoubted good and the good of others?

When children, in merry mood, feel a desire to laugh, they never think of devising some reason for laughter, but they laugh without any reason, because they are gay; and thus these charming youths sacrifice themselves.  They have not, as yet, contrived to devise any means of sacrificing themselves, but they devote their attention, their labor, their lives, in order to write out a chart, from which something does or does not appear.  What would it be if this labor were something really worth their while?  There is and there always will be labor of this sort, which is worthy of the devotion of a whole life, whatever the man’s life may be.  This labor is the loving intercourse of man with man, and the breaking-down of the barriers which men have erected between themselves, so that the enjoyment of the rich man may not be disturbed by the wild howls of the men who are reverting to beasts, and by the groans of helpless hunger, cold and disease.

This census will place before the eyes of us well-to-do and so-called cultivated people, all the poverty and oppression which is lurking in every corner of Moscow.  Two thousand of our brothers, who stand on the highest rung of the ladder, will come face to face with thousands of people who stand on the lowest round of society.  Let us not miss this opportunity of communion.  Let us, through these two thousand men, preserve this communion, and let us make use of it to free ourselves from the aimlessness and the deformity of our lives, and to free the condemned from that indigence and misery which do not allow the sensitive people in our ranks to enjoy our good fortune in peace.

This is what I propose: (1) That all our directors and enumerators should join to their business of the census a task of assistance,—of work in the interest of the good of these people, who, in our opinion, are in need of assistance, and with whom we shall come in contact; (2) That all of us, directors and enumerators, not by appointment of the committee of the City Council, but by the appointment of our own hearts, shall remain in our posts,—that is, in our relations to the inhabitants of the town who are in need of assistance,—and that, at the conclusion of the work of the census, we shall continue our work of aid.  If I have succeeded in any degree in expressing what I feel, I am sure that the only impossibility will be getting the directors and enumerators to abandon this, and that others will present themselves in the places of those who leave; (3) That we should collect all those inhabitants of Moscow, who feel themselves fit to work for the needy, into sections, and begin our activity now, in accordance with the hints of the census-takers and directors, and afterwards carry it on; (4) That all who, on account of age, weakness, or other causes, cannot give their personal labor among the needy, shall intrust the task to their young, strong, and willing relatives.  (Good consists not in the giving of money, it consists in the loving intercourse of men.  This alone is needed.)

Whatever may be the outcome of this, any thing will be better than the present state of things.

Then let the final act of our enumerators and directors be to distribute a hundred twenty-kopek pieces to those who have no food; and this will be not a little, not so much because the hungry will have food, but because the directors and enumerators will conduct themselves in a humane manner towards a hundred poor people.  How are we to compute the possible results which will accrue to the balance of public morality from the fact that, instead of the sentiments of irritation, anger, and envy which we arouse by reckoning the hungry, we shall awaken in a hundred instances a sentiment of good, which will be communicated to a second and a third, and an endless wave which will thus be set in motion and flow between men?  And this is a great deal.  Let those of the two thousand enumerators who have never comprehended this before, come to understand that, when going about among the poor, it is impossible to say, “This is very interesting;” that a man should not express himself with regard to another man’s wretchedness by interest only; and this will be a good thing.  Then let assistance be rendered to all those unfortunates, of whom there are not so many as I at first supposed in Moscow, who can easily be helped by money alone to a great extent.  Then let those laborers who have come to Moscow and have eaten their very clothing from their backs, and who cannot return to the country, be despatched to their homes; let the abandoned orphans receive supervision; let feeble old men and indigent old women, who subsist on the charity of their companions, be released from their half-famished and dying condition.  (And this is very possible.  There are not very many of 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