what he meant by the word "self-interest," which he used when talking with Viérotchka, Marya Alekséyevna would have made a grimace, seeing that self-interest, as he understood it, was not the same as self-interest as she understood it; but Lopukhóf did not explain this to Marya Alekséyevna, and neither was there any explanation of it in his talk with Viérotchka, because Viérotchka knew the meaning of the word as she had seen it used in those books which started the conversation. Of course it is also true that while saying you are right to Marya Alekséyevna's drunken confession, Lopukhóf would have added to the word "right" (prava) these words: "According to your own confession, Marya Alekséyevna, the new order of things is much better than the old, and I have nothing against those who are trying to make the reform and get pleasure out of it; but as far as the stupidity of the people is concerned, which you regard as a hindrance against the new order, then of course I must agree with you; but you yourself will not deny, Marya Alekséyevna, that people soon get educated, and they see that it is to their advantage to do what before they could not see any need of doing; you will also agree that hitherto they have had no way of learning sense and reason; but give them this possibility, and why, of course they will take advantage of it."
But he never went as far as this in speaking with Marya Alekséyevna; and that, too, not from carefulness, though he was very careful, but simply from the very good reason of his common sense and politeness, which also prevented him from talking to her in Latin, and from tiring her ears with arguments about the latest advances in medicine, though such subjects were interesting to him. He possessed so much politeness and delicacy that he would not torment a person with declamations which are not understood by that person.
Now, while I say all this to justify Marya Alekséyevna's oversight in not finding out in time what sort of man Lopukhóf really was, I don't say it to justify Lopukhóf himself. To justify Lopukhóf would not be the right thing; and why it would not be the right thing you will see as you go on. Those who could not justify him, but yet from their sense of humanity would forgive, could not forgive him. For instance, they might allege for his excuse that he was a medical man, and was occupied with natural sciences, and that disposes to a materialistic view. But such an excuse is very
