Dr. Heidenhoff's Process by Edward Bellamy (e book reading free txt) 📖

and that is a good sign. I think we may have the best hopes of the result of the operation."

Henry walked restlessly to and fro. After Dr. Heidenhoff had regarded him a few moments, he said--

"You are nervous, sir. There is quite a time to wait, and it is better to remain as calm as possible, for, in the event of an unsatisfactory result, your friend will need soothing, and you will scarcely be equal to that if you are yourself excited. I have some very fair cigars here. Do me the honour to try one. I prescribe it medicinally. Your nerves need quieting;" and he extended his cigar-case to the young man.

As Henry with a nod of acknowledgment took a cigar and lit it, and resumed his striding to and fro, the doctor, who had seated himself comfortably, began to talk, apparently with the kindly intent of diverting the other's mind.

"There are a number of applications of the process I hope to make, which will be rather amusing experiments. Take, for instance, the case of a person who has committed a murder, come to me, and forgotten all about it. Suppose he is subsequently arrested, and the fact ascertained that while he undoubtedly committed the crime, he cannot possibly recall his guilt, and so far as his conscience is concerned, is as innocent as a new-born babe, what then? What do you think the authorities would do?"

"I think," said Henry, "that they would be very much puzzled what to do."

"Exactly," said the doctor; "I think so too. Such a case would bring out clearly the utter confusion and contradiction in which the current theories of ethics and moral responsibility are involved. It is time the world was waked up on that subject. I should hugely enjoy precipitating such a problem on the community. I'm hoping every day a murderer will come in and require my services.

"There is another sort of case which I should also like to have," he continued; shifting his cigar to the other side of his mouth, and uncrossing and recrossing his knees. "Suppose a man has dons another a great wrong, and, being troubled by remorse, comes to me and has the sponge of oblivion passed over that item in his memory. Suppose the man he has wronged, pursuing him with a heart full of vengeance, gets him at last in his power, but at the same time finds out that he has forgotten, and can't be made to remember, the act he desires to punish him for."

"It would be very vexatious," said Henry..

"Wouldn't it, though? I can imagine the pursuer, the avenger, if a really virulent fellow, actually weeping tears of despite as he stands before his victim and marks the utter unconsciousness of any offence with which his eyes meet his own. Such a look would blunt the very stiletto of a Corsican. What sweetness would there be in vengeance if the avenger, as he plunged the dagger in his victim's bosom, might not hiss in his ear, 'Remember!' As well find satisfaction in torturing an idiot or mutilating a corpse. I am not talking now of brutish fellows, who would kick a stock or stone which they stumbled over, but of men intelligent enough to understand what vengeance is."

"But don't you fancy the avenger, in the case you supposed, would retain some bitterness towards his enemy, even though he had forgotten the offence?"

"I fancy he would always feel a certain cold dislike and aversion for him," replied the doctor--"an aversion such as one has for an object or an animal associated with some painful experience; but any active animosity would be a moral impossibility, if he were quite certain that there was absolutely no guilty consciousness on the other's part.

"But scarcely any application of the process gives me so much pleasure to dream about as its use to make forgiving possible, full, free, perfect, joyous forgiving, in cases where otherwise, however good our intentions, it is impossible, simply because we cannot forget. Because they cannot forget, friends must part from friends who have wronged them, even though they do from their hearts wish them well. But they must leave them, for they cannot bear to look in their eyes and be reminded every time of some bitter thing. To all such what good tidings will it be to learn of my process!

"Why, when the world gets to understand about it I expect that two men or two women, or a man and a woman, will come in here, and say to me, 'We have quarrelled and outraged each other, we have injured our friend, our wife, our husband; we regret, we would forgive, but we cannot, because we remember. Put between us the atonement of forgetfulness, that we may love each other as of old,' and so joyous will be the tidings of forgiveness made easy and perfect, that none will be willing to waste even an hour in enmity. Raging foes in the heat of their first wrath will bethink themselves ere they smite, and come to me for a more perfect satisfaction of their feud than any vengeance could promise."

Henry suddenly stopped in his restless pacing, stepped on tiptoe to the slightly opened door of the retiring room, and peered anxiously in. He thought he heard a slight stir. But no; she was still sleeping deeply, her position quite unchanged. He drew noiselessly back, and again almost closed the door.

"I suppose," resumed the doctor, after a pause, "that I must prepare myself as soon as the process gets well enough known to attract attention to be roundly abused by the theologians and moralists. I mean, of course, the thicker-headed ones. They'll say I've got a machine for destroying conscience, and am sapping the foundations of society. I believe that is the phrase. The same class of people will maintain that it's wrong to cure the moral pain which results from a bad act who used to think it wrong to cure the physical diseases induced by vicious indulgence. But the outcry won't last long, for nobody will be long in seeing that the morality of the two kinds of cures is precisely the same, If one is wrong, the other is. If there is something holy and God-ordained in the painful consequences of sin, it is as wrong to meddle with those consequences when they are physical as when they are mental. The alleged reformatory effect of such suffering is as great in one case as the other. But, bless you, nobody nowadays holds that a doctor ought to refuse to set a leg which its owner broke when drunk or fighting, so that the man may limp through life as a warning to himself and others.

"I know some foggy-minded people hold in a vague way that the working of moral retribution is somehow more intelligent, just, and equitable than the working of physical retribution. They have a nebulous notion that the law of moral retribution is in some peculiar way God's law, while the law of physical retribution is the law of what they call nature, somehow not quite so much God's law as the other is. Such an absurdity only requires to be stated to be exposed. The law of moral retribution is precisely as blind, deaf, and meaningless, and entitled to be respected just as little, as the law of physical retribution. Why, sir, of the two, the much-abused law of physical retribution is decidedly more moral, in the sense of obvious fairness, than the so-called law of moral retribution itself. For, while the hardened offender virtually escapes all pangs of conscience, he can't escape the diseases and accidents which attend vice and violence. The whole working of moral retribution, on the contrary, is to torture the sensitive-souled, who would never do much harm any way, while the really hard cases of society, by their very hardness, avoid all suffering. And then, again, see how merciful and reformatory is the working of physical retribution compared with the pitilessness of the moral retribution of memory. A man gets over his accident or disease and is healthy again, having learned his lesson with the renewed health that alone makes it of any value to have had that lesson. But shame and sorrow for sin and disgrace go on for ever increasing in intensity, in proportion as they purify the soul. Their worm dieth not, and their fire is not quenched. The deeper the repentance, the more intense the longing and love for better things, the more poignant the pang of regret and the sense of irreparable loss. There is no sense, no end, no use, in this law which increases the severity of the punishment as the victim grows in innocency.

"Ah, sir," exclaimed the doctor, rising and laying his hand caressingly on the battery, while a triumphant exultation shone in his eyes, "you have no idea of the glorious satisfaction I take in crushing, destroying, annihilating these black devils of evil memories that feed on hearts. It is a triumph like a god's.

"But oh, the pity of it, the pity of it!" he added, sadly, as his hand fell by his side, "that this so simple discovery has come so late in the world's history! Think of the infinite multitude of lives it would have redeemed from the desperation of hopelessness, or the lifelong shadow of paralysing grief to all manner of sweet, good, and joyous uses!"

Henry opened the door slightly, and looked into the retiring-room. Madeline was lying perfectly motionless, as he had seen her before. She had not apparently moved a muscle. With a sudden fear at his heart, he softly entered, and on tiptoe crossed the room and stood over her. The momentary fear was baseless. Her bosom rose and fell with long, full breathing, the faint flush of healthy sleep tinged her cheek, and the lips were relaxed in a smile. It was impossible not to feel, seeing her slumbering so peacefully, that the marvellous change had been indeed wrought, and the cruel demons of memory that had so often lurked behind the low, white forehead were at last no more.

When he returned to the office, Dr. Heidenhoff had seated himself, and was contemplatively smoking.

"She was sleeping, I presume," he said.

"Soundly," replied Henry.

"That is well. I have the best of hopes. She is young. That is a favourable element in an operation of this sort."

Henry said nothing, and there was a considerable silence. Finally the doctor observed, with the air of a man who thinks it just as well to spend the time talking--

"I am fond of speculating what sort of a world, morally speaking, we should have if there were no memory. One thing is clear, we should have no such very wicked people as we have now. There would, of course, be congenitally good and bad dispositions, but a bad disposition would not grow worse and worse as it does now, and without this progressive badness the depths of depravity are never attained."

"Why do you think that?"

"Because it is the memory of our past sins which demoralizes as, by imparting a sense of weakness and causing loss of self-respect. Take the memory away, and a bad act would leave us no worse in character than we were before its commission, and not a whit more likely to repeat it than we were to commit it the first time."

"But surely our good or bad acts impress our own characters for good or evil, and give an increased tendency one way or the other."

"Excuse me, my dear sir. Acts merely express the character. The recollection of those