face；　and　neck；　and　hands　daily；　to…morrow；　the　feet；　and　day　after
  to…morrow；　washing　the　whole　body　every　day；　and；　in　addition　and　in
  particular；　a　rubbing…down。　　To…day　the　table…cloth　is　to　serve　for
  two　days；　to…morrow　there　must　be　one　each　day；　then　two　a　day。　　To…
  day　the　footman's　hands　must　be　clean；　to…morrow　he　must　wear　gloves；
  and　in　his　clean　gloves　he　must　present　a　letter　on　a　clean　salver。
  And　there　are　no　limits　to　this　cleanliness；　which　is　useless　to
  everybody；　and　objectless；　except　for　the　purpose　of　separating
  oneself　from　others；　and　of　rendering　impossible　all　intercourse　with
  them；　when　this　cleanliness　is　attained　by　the　labors　of　others。
  Moreover；　when　I　studied　the　subject；　I　because　convinced　that　even
  that　which　is　commonly　called　education　is　the　very　same　thing。
  The　tongue　does　not　deceive；　it　calls　by　its　real　name　that　which　men
  understand　under　this　name。　　What　the　people　call　culture　is
  fashionable　clothing；　political　conversation；　clean　hands；a　certain
  sort　of　cleanliness。　　Of　such　a　man；　it　is　said；　in　contradistinction
  to　others；　that　he　is　an　educated　man。　　In　a　little　higher　circle；
  what　they　call　education　means　the　same　thing　as　with　the　people；
  only　to　the　conditions　of　education　are　added　playing　on　the
  pianoforte；　a　knowledge　of　French；　the　writing　of　Russian　without
  orthographical　errors；　and　a　still　greater　degree　of　external
  cleanliness。　　In　a　still　more　elevated　sphere；　education　means　all
  this　with　the　addition　of　the　English　language；　and　a　diploma　from
  the　highest　educational　institution。　　But　education　is　precisely　the
  same　thing　in　the　first；　the　second；　and　the　third　case。　　Education
  consists　of　those　forms　and　acquirements　which　are　calculated　to
  separate　a　man　from　his　fellows。　　And　its　object　is　identical　with
  that　of　cleanliness；to　seclude　us　from　the　herd　of　poor；　in　order
  that　they；　the　poor；　may　not　see　how　we　feast。　　But　it　is　impossible
  to　hide　ourselves；　and　they　do　see　us。
  And　accordingly　I　have　become　convinced　that　the　cause　of　the
  inability　of　us　rich　people　to　help　the　poor　of　the　city　lies　in　the
  impossibility　of　our　establishing　intercourse　with　them；　and　that
  this　impossibility　of　intercourse　is　caused　by　ourselves；　by　the
  whole　course　of　our　lives；　by　all　the　uses　which　we　make　of　our
  wealth。　　I　have　become　convinced　that　between　us；　the　rich　and　the
  poor；　there　rises　a　wall；　reared　by　ourselves　out　of　that　very
  cleanliness　and　education；　and　constructed　of　our　wealth；　and　that　in
  order　to　be　in　a　condition　to　help　the　poor；　we　must　needs；　first　of
  all；　destroy　this　wall；　and　that　in　order　to　do　this；　confrontation
  after　Siutaeff's　method　should　be　rendered　possible；　and　the　poor
  distributed　among　us。　　And　from　another　starting…point　also　I　came　to
  the　same　conclusion　to　which　the　current　of　my　discussions　as　to　the
  causes　of　the　poverty　in　towns　had　led　me：　　the　cause　was　our
  wealth。＇　｛14｝
  CHAPTER　XV。
  I　began　to　examine　the　matter　from　a　third　and　wholly　personal　point
  of　view。　　Among　the　phenomena　which　particularly　impressed　me；　during
  the　period　of　my　charitable　activity；　there　was　yet　another；　and　a
  very　strange　one；　for　which　I　could　for　a　long　time　find　no
  explanation。　　It　was　this：　　every　time　that　I　chanced；　either　on　the
  street　on　in　the　house；　to　give　some　small　coin　to　a　poor　man；
  without　saying　any　thing　to　him；　I　saw；　or　thought　that　I　saw；
  contentment　and　gratitude　on　the　countenance　of　the　poor　man；　and　I
  myself　experienced　in　this　form　of　benevolence　an　agreeable
  sensation。　　I　saw　that　I　had　done　what　the　man　wished　and　expected
  from　me。　　But　if　I　stopped　the　poor　man；　and　sympathetically
  questioned　him　about　his　former　and　his　present　life；　I　felt　that　it
  was　no　longer　possible　to　give　three　or　twenty　kopeks；　and　I　began　to
  fumble　in　my　purse　for　money；　in　doubt　as　to　how　much　I　ought　to
  give；　and　I　always　gave　more；　and　I　always　noticed　that　the　poor　man
  left　me　dissatisfied。　　But　if　I　entered　into　still　closer　intercourse
  with　the　poor　man；　then　my　doubts　as　to　how　much　to　give　increased
  also；　and；　no　matter　how　much　I　gave；　the　poor　man　grew　ever　more
  sullen　and　discontented。　　As　a　general　rule；　it　always　turned　out
  thus；　that　if　I　gave；　after　conversation　with　a　poor　man；　three
  rubles　or　even　more；　I　almost　always　beheld　gloom；　displeasure；　and
  even　ill…will；　on　the　countenance　of　the　poor　man；　and　I　have　even
  known　it　to　happen；　that；　having　received　ten　rubles；　he　went　off
  without　so　much　as　saying　〃Thank　you；〃　exactly　as　though　I　had
  insulted　him。
  And　thereupon　I　felt　awkward　and　ashamed；　and　almost　guilty。　　But　if
  I　followed　up　a　poor　man　for　weeks　and　months　and　years；　and　assisted
  him；　and　explained　my　views　to　him；　and　associated　with　him；　our
  relations　became　a　torment；　and　I　perceived　that　the　man　despised　me。
  And　I　felt　that　he　was　in　the　right。
  If　I　go　out　into　the　street；　and　he；　standing　in　that　street；　begs　of
  me　among　the　number　of　the　other　passers…by；　people　who　walk　and　ride
  past　him；　and　I　give　him　money；　I　then　am　to　him　a　passer…by；　and　a
  good；　kind　passer…by；　who　bestows　on　him　that　thread　from　which　a
  shirt　is　made　for　the　naked　man；　he　expects　nothing　more　than　the
  thread；　and　if　I　give　it　he　thanks　me　sincerely。　　But　if　I　stop　him；
  and　talk　with　him　as　man　with　man；　I　thereby　show　him　that　I　desire
  to　be　something　more　than　a　mere　passer…by。　　If；　as　often　happens；　he
  weeps　while　relating　to　me　his　woes；　then　he　sees　in　me　no　longer　a
  passer…by；　but　that　which　I　desire　that　he　should　see：　　a　good　man。
  But　if　I　am　a　good　man；　my　goodness　cannot　pause　at　a　twenty…kopek
  piece；　nor　at　ten　rubles；　nor　at　ten　thousand；　it　is　impossible　to　be
  a　little　bit　of　a　good　man。　　Let　us　suppose　that　I　have　given　him　a
  great　deal；　that　I　have　fitted　him　out；　dressed　him；　set　him　on　his
  feet　so　that　the　can　live　without　outside　assistance；　but　for　some
  reason　or　other；　though　misfortune　or　his　own　weakness　or　vices；　he
  is　again　without　that　coat；　that　linen；　and　that　money　which　I　have
  given　him；　he　is　again　cold　and　hungry；　and　he　has　come　again　to　me；…
  …how　can　I　refuse　him？　　＇For　if　the　cause　of　my　action　consisted　in
  the　attainment　of　a　definite；　material　end；　on　giving　him　so　many
  rubles　or　such　and　such　a　coat　I　might　be　at　ease　after　having
  bestowed　them。　　But　the　cause　of　my　action　is　not　this：　　the　cause
  is；　that　I　want　to　be　a　good　man；　that　is　to　say；　I　want　to　see
  myself　in　every　other　man。　　Every　man　understands　goodness　thus；　and
  in　no　other　manner。＇　｛15｝　　And　therefore；　if　he　should　drink　away
  every　thing　that　you　had　given　him　twenty　times；　and　if　he　should
  again　be　cold　and　hungry；　you　cannot　do　otherwise　than　give　him　more；
  if　you　are　a　good　man；　you　can　never　cease　giving　to　him；　if　you　have
  more　than　he　has。　　And　if　you　draw　back；　you　will　thereby　show　that
  every　thing　that　you　have　done；　you　have　done　not　because　you　are　a
  good　man；　but　because　you　wished　to　appear　a　good　man　in　his　sight；
  and　in　the　sight　of　men。
  And　thus　in　the　case　with　the　men　from　whom　I　chanced　to　recede；　to
  whom　I　ceased　to　give；　and；　by　this　action；　denied　good；　I
  experienced　a　torturing　sense　of　shame。
  What　sort　of　shame　was　this？　　This　shame　I　had　experienced　in　the
  Lyapinsky　house；　and　both　before　and　after　that　in　the　country；　when
  I　happened　to　give　money　or　any　thing　else　to　the　poor；　and　in　my
  expeditions　among　the　city　poor。
  A　mortifying　incident　that　occurred　to　me　not　long　ago　vividly
  reminded　me　of　that　shame；　and　led　me　to　an　explanation　of　that　shame
  which　I　had　felt　when　bestowing　money　on　the　poor。
  ＇This　happened　in　the　country。　　I　wanted　twenty　kopeks　to　give　to　a
  poor　pilgrim；　I　sent　my　son　to　borrow　them　from　some　one；　he　brought
  the　pilgrim　a　twenty…kopek　piece；　and　told　me　that　he　had　borrowed　it
  from　the　cook。　　A　few　days　afterwards　some　more　pilgrims　arrived；　and
  again　I　was　in　want　of　a　twenty…kopek　piece。　　I　had　a　ruble；　I
  recollected　that　I　was　in　debt　to　the　cook；　and　I　went　to　the
  kitchen；　hoping　to　get　some　more　small　change　from　the　cook。　　I　said：
  〃I　borrowed　a　twenty…kopek　piece　from　you；　so　here　is　a　ruble。〃　　I
  had　not　finished　speaking；　when　the　cook　called　in　his　wife　from
  another　room：　　〃Take　it；　Parasha；〃　said　he。　　I；　supposing　that　she
  understood　what　I　wanted；　handed　her　the　ruble。　　I　must　state　that
  the　cook　had　only　lived　with　me　a　week；　and；　though　I　had　seen　his
  wife；　I　had　never　spoken　to　her。　　I　was　just　on　the　point　of　saying
  to　her　that　she　was　to　give　me　some　small　coins；　when　she　bent
  swiftly　down　to　my　hand；　and　tried　to　kiss　it；　evidently　imaging　that
  I　had　given　her　the　ruble。　　I　muttered　something；　and　quitted　the
  kitchen。　　I　was　ashamed；　ashamed　to　the　verge　of　torture；　as　I　had
  not　been　for　a　long　time。　　I　shrank　together；　I　was　conscious　that　I
  was　making　grimaces；　and　I　groaned　with　shame　as　I　fled　from　the
  kitchen。　　This　utterly　unexpected；　and；　as　it　seemed　to　me；　utterly
  undeserved　shame；　made　a　special　impression　on　me；　because　it　was　a
  long　time　since　I　had　been　mortified；　and　because　I；　as　an　old　man；
  had　so　lived；　it　seemed　to　me；　that　I　had　not　merited　this　shame。　　I
  was　forcibly　struck　by　this。　　I　told　the　me