第28章 XIV. DOCTOR MOREAU EXPLAINS.(2)

A pig may be educated. The mental structure is even less determinate than the bodily. In our growing science of hypnotism we find the promise of a possibility of superseding old inherent instincts by new suggestions, grafting upon or replacing the inherited fixed ideas.

Very much indeed of what we call moral education, he said, is such an artificial modification and perversion of instinct;pugnacity is trained into courageous self-sacrifice, and suppressed sexuality into religious emotion. And the great difference between man and monkey is in the larynx, he continued,--in the incapacity to frame delicately different sound-symbols by which thought could be sustained. In this I failed to agree with him, but with a certain incivility he declined to notice my objection.

He repeated that the thing was so, and continued his account of his work.

I asked him why he had taken the human form as a model.

There seemed to me then, and there still seems to me now, a strange wickedness for that choice.

He confessed that he had chosen that form by chance. "I might just as well have worked to form sheep into llamas and llamas into sheep.

I suppose there is something in the human form that appeals to the artistic turn more powerfully than any animal shape can.

But I've not confined myself to man-making. Once or twice--" He was silent, for a minute perhaps. "These years! How they have slipped by!

And here I have wasted a day saving your life, and am now wasting an hour explaining myself!""But," said I, "I still do not understand. Where is your justification for inflicting all this pain? The only thing that could excuse vivisection to me would be some application--""Precisely," said he. "But, you see, I am differently constituted.

We are on different platforms. You are a materialist.""I am not a materialist," I began hotly.

"In my view--in my view. For it is just this question of pain that parts us. So long as visible or audible pain turns you sick;so long as your own pains drive you; so long as pain underlies your propositions about sin,--so long, I tell you, you are an animal, thinking a little less obscurely what an animal feels.

This pain--"

I gave an impatient shrug at such sophistry.

"Oh, but it is such a little thing! A mind truly opened to what science has to teach must see that it is a little thing.

It may be that save in this little planet, this speck of cosmic dust, invisible long before the nearest star could be attained--it may be, I say, that nowhere else does this thing called pain occur.

But the laws we feel our way towards--Why, even on this earth, even among living things, what pain is there?"As he spoke he drew a little penknife from his pocket, opened the smaller blade, and moved his chair so that I could see his thigh.

Then, choosing the place deliberately, he drove the blade into his leg and withdrew it.

"No doubt," he said, "you have seen that before. It does not hurt a pin-prick. But what does it show? The capacity for pain is not needed in the muscle, and it is not placed there,--is but little needed in the skin, and only here and there over the thigh is a spot capable of feeling pain. Pain is simply our intrinsic medical adviser to warn us and stimulate us. Not all living flesh is painful; nor is all nerve, not even all sensory nerve.

There's no tint of pain, real pain, in the sensations of the optic nerve.

If you wound the optic nerve, you merely see flashes of light,--just as disease of the auditory nerve merely means a humming in our ears. Plants do not feel pain, nor the lower animals;it's possible that such animals as the starfish and crayfish do not feel pain at all. Then with men, the more intelligent they become, the more intelligently they will see after their own welfare, and the less they will need the goad to keep them out of danger.

I never yet heard of a useless thing that was not ground out of existence by evolution sooner or later. Did you? And pain gets needless.

"Then I am a religious man, Prendick, as every sane man must be.

It may be, I fancy, that I have seen more of the ways of this world's Maker than you,--for I have sought his laws, in my way, all my life, while you, I understand, have been collecting butterflies.

And I tell you, pleasure and pain have nothing to do with heaven or hell.

Pleasure and pain--bah! What is your theologian's ecstasy but Mahomet's houri in the dark? This store which men and women set on pleasure and pain, Prendick, is the mark of the beast upon them,--the mark of the beast from which they came! Pain, pain and pleasure, they are for us only so long as we wriggle in the dust.

"You see, I went on with this research just the way it led me.

That is the only way I ever heard of true research going.

I asked a question, devised some method of obtaining an answer, and got a fresh question. Was this possible or that possible?

You cannot imagine what this means to an investigator, what an intellectual passion grows upon him! You cannot imagine the strange, colourless delight of these intellectual desires!

The thing before you is no longer an animal, a fellow-creature, but a problem! Sympathetic pain,--all I know of it I remember as a thing I used to suffer from years ago. I wanted--it was the one thing I wanted--to find out the extreme limit of plasticity in a living shape.""But," said I, "the thing is an abomination--""To this day I have never troubled about the ethics of the matter,"he continued. "The study of Nature makes a man at last as remorse-less as Nature. I have gone on, not heeding anything but the question Iwas pursuing; and the material has--dripped into the huts yonder.

It is really eleven years since we came here, I and Montgomery and six Kanakas. I remember the green stillness of the island and the empty ocean about us, as though it was yesterday.

The place seemed waiting for me.

"The stores were landed and the house was built. The Kanakas founded some huts near the ravine. I went to work here upon what I had brought with me. There were some disagreeable things happened at first.