gradually becoming a great scientist, or artist, your life would have been broader and deeper and would have been more productive?”

We talked, and when we got upon manual labour I expressed this idea: that what is wanted is that the strong should not enslave the weak, that the minority should not be a parasite on the majority, nor a vampire for ever sucking its vital sap; that is, all, without exception, strong and weak, rich and poor, should take part equally in the struggle for existence, each one on his own account, and that there was no better means for equalizing things in that way than manual labour, in the form of universal service, compulsory for all.

“Then do you think everyone without exception ought to engage in manual labour?” asked the doctor.

“Yes.”

“And don’t you think that if everyone, including the best men, the thinkers and great scientists, taking part in the struggle for existence, each on his own account, are going to waste their time breaking stones and painting roofs, may not that threaten a grave danger to progress?”

“Where is the danger?” I asked. “Why, progress is in deeds of love, in fulfilling the moral law; if you don’t enslave anyone, if you don’t oppress anyone, what further progress do you want?”

“But, excuse me,” Blagovo suddenly fired up, rising to his feet. “But, excuse me! If a snail in its shell busies itself over perfecting its own personality and muddles about with the moral law, do you call that progress?”

“Why muddles? “I said, offended. “If you don’t force your neighbour to feed and clothe you, to transport you from place to place and defend you from your enemies, surely in the midst of a life entirely resting on slavery, that is progress, isn’t it? To my mind it is the most important progress, and perhaps the only one possible and necessary for man.”

“The limits of universal world progress are in infinity, and to talk of some ‘possible’ progress limited by our needs and temporary theories is, excuse my saying so, positively strange.”

“If the limits of progress are in infinity as you say, it follows that its aims are not definite,” I said. “To live without knowing definitely what you are living for!”

“So be it! But that ‘not knowing’ is not so dull as your ‘knowing.’ I am going up a ladder which is called progress, civilization, culture; I go on and up without knowing definitely where I am going, but really it is worth living for the sake of that delightful ladder; while you know what you are living for, you live for the sake of some people’s not enslaving others, that the artist and the man who rubs his paints may dine equally well. But you know that’s the petty, bourgeois, kitchen, grey side of life, and surely it is revolting to live for that alone? If some insects do enslave others, bother them, let them devour each other! We need not think about them. You know they will die and decay just the same, however zealously you rescue them from slavery. We must think of that great millennium which awaits humanity in the remote future.”

Blagovo argued warmly with me, but at the same time one could see he was troubled by some irrelevant idea.

“I suppose your sister is not coming?” he said, looking at his watch. “She was at our house yesterday, and said she would be seeing you today. You keep saying slavery, slavery…” he went on. “But you know that is a special question, and all such questions are solved by humanity gradually.”

We began talking of doing things gradually. I said that “the question of doing good or evil every one settles for himself, without waiting till humanity settles it by the way of gradual development. Moreover,