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physician, who, in character, opinions, and appearance,
presented a strong contrast to the serious Kudrin.
“The terrible distress among the peasants can be
permanently remedied in no other way than by abolishing this
unnatural cleavage between the masses and the so-called
people of ‘intelligence.’”
“Explain your views as to the cause and cure of this misery
more fully,” I said to K.
“No, rather let us have a consultation,” he answered. “We
are like quack doctors, working daily side by side with the
recognised physicians of society. Let us then have a
consultation.”
“Bien, allons!” chimed in the doctor, breaking off his
humming, and beginning to drink another glass of tea.
“We start then,” said K., “from the proposition—that, at
least, as far as I am concerned, has the force of an axiom—that
it behoves every man to think and act according to his true
nature, to satisfy the real wants of his body and soul, and
promote his healthful development.”
“Excuse my interrupting you with a demurrer to your
axiom,” I said. “You know that Professor Metcherkajeff
denies this proposition in his criticism of Count Tolstoi and his
views in the Vestnik Europi, pointing out that man possesses
rudimentary organs which have lost their functions during
the process of his evolution. Therefore, he argues that the
presence of an organ does not necessarily imply the duty of
using and developing it. What do you say to that?”
“This atrophy of any organ takes thousands of years,” he
answered, “and it is only when the use of one is superseded
by that of another that it takes place. In all probability,
should the present conditions of civilisation hold good for
some thousands of years, man would lose both arms and
legs——”
“Yes,” broke in the doctor, jestingly. “The descendants
of our well-fed friend, Tikvov, will then look like pumpkins on
toothpicks, those of Professor Metcherkajeff like puffballs, and
our ladies of the beau monde, after looking for centuries like
wasps, will finally break in two at the middle.”
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