LITMIR.BIZ

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irritated or put into motion by the parts exhaled from an odorous body. As soon as I hear a sound, the tympanum of my ear must be struck by the air put in motion by a sonorous body, which could not act if it was not moved of itself. From which it follows, evidently, that without motion I can neither feel, see, distinguish, compare, nor judge the body, nor even occupy my thought with any matter whatever. It is said in the schools, that the essence of a being is that from which flow all the properties of that being. Now then, it is evident that all the properties of bodies or of substances of which we have ideas, are due to the motion which alone informs us of their existence, and gives us the first conceptions of it. I can not be informed or assured of my own existence but by the motions which I experience within myself. I am compelled to conclude that motion is as essential to matter as its extension, and that it can not be conceived of without it. If one persists in caviling about the evidences which prove to us that motion is an essential property of matter, he must at least acknowledge that substances which seemed dead or deprived of all energy, take motion of themselves as soon as they are brought within the proper distance to act upon each other. Pyrophorus, when enclosed in a bottle or deprived of contact with the air, can not take fire by itself, but it burns as soon as exposed to the air. Flour and water cause fermentation as soon as they are mixed. Thus dead substances engender motion of themselves. Matter has then the power to move itself, and nature, in order to act, does not need a motor whose essence would hinder its activity.

      XLII. – THE EXISTENCE OF MAN DOES NOT PROVE THAT OF GOD

      Whence comes man? What is his origin? Is he the result of the fortuitous meeting of atoms? Was the first man formed of the dust of the earth? I do not know! Man appears to me to be a production of nature like all others she embraces. I should be just as much embarrassed to tell you whence came the first stones, the first trees, the first elephants, the first ants, the first acorns, as to explain the origin of the human species. Recognize, we are told, the hand of God, of an infinitely intelligent and powerful workman, in a work so wonderful as the human machine. I would admit without question that the human machine appears to me surprising; but since man exists in nature, I do not believe it right to say that his formation is beyond the forces of nature. I will add, that I could conceive far less of the formation of the human machine, when to explain it to me they tell me that a pure spirit, who has neither eyes, nor feet, nor hands, nor head, nor lungs, nor mouth, nor breath, has made man by taking a little dust and blowing upon it. The savage inhabitants of Paraguay pretend to be descended from the moon, and appear to us as simpletons; the theologians of Europe pretend to be descended from a pure spirit. Is this pretension more sensible?

      Man is intelligent, hence it is concluded that he must be the work of an intelligent being, and not of a nature devoid of intelligence. Although nothing is more rare than to see man use this intelligence, of which he appears so proud, I will admit that he is intelligent, that his necessities develop in him this faculty, that the society of other men contributes especially to cultivate it. But in the human machine and in the intelligence with which it is endowed, I see nothing that shows in a precise manner the infinite intelligence of the workman who has the honor of making it. I see that this admirable machine is subject to derangement; that at that time this wonderful intelligence is disordered, and sometimes totally disappears; from this I conclude that human intelligence depends upon a certain disposition of the material organs of the body, and that, because man is an intelligent being, it is not well to conclude that God must be an intelligent being, any more than because man is material, we are compelled to conclude that God is material. The intelligence of man no more proves the intelligence of God than the malice of men proves the malice of this God, of whom they pretend that man is the work. In whatever way theology is taken, God will always be a cause contradicted by its effects, or of whom it is impossible to judge by His works. We shall always see evil, imperfections, and follies resulting from a cause claimed to be full of goodness, of perfections, and of wisdom.

      XLIII. – HOWEVER, NEITHER MAN NOR THE UNIVERSE IS THE EFFECT OF CHANCE

      Then you will say that intelligent man and even the universe and all it encloses, are the effects of chance. No, I answer, the universe is not an effect; it is the cause of all effects; all the beings it embraces are the necessary effects of this cause which sometimes shows to us its manner of acting, out which often hides from us its way. Men may use the word "chance" to cover their ignorance of the true causes; nevertheless, although they may ignore them, these causes act, but by certain laws. There is no effect without a cause.

      Nature is a word which we make use of to designate the immense assemblage of beings, diverse substances, infinite combinations, and all the various motions which we see. All bodies, whether organized or not organized, are the necessary results of certain causes, made to produce necessarily the effects which we see. Nothing in nature can be made by chance; all follow fixed laws; these laws are but the necessary union of certain effects with their causes. An atom of matter does not meet another atom by accident or by hazard; this rencounter is due to permanent laws, which cause each being to act by necessity as it does, and can not act otherwise under the same circumstances. To speak about the accidental coming together of atoms, or to attribute any effects to chance, is to say nothing, if not to ignore the laws by which bodies act, meet, combine, or separate.

      Everything is made by chance for those who do not understand nature, the properties of beings, and the effects which must necessarily result from the concurrence of certain causes. It is not chance that has placed the sun in the center of our planetary system; it is by its very essence, the substance of which it is composed, that it occupies this place, and from thence diffuses itself to invigorate the beings who live in these planets.

      XLIV. – NEITHER DOES THE ORDER OF THE UNIVERSE PROVE THE EXISTENCE OF A GOD

      The worshipers of a God find, especially in the order of the universe, an invincible proof of the existence of an intelligent and wise being who rules it. But this order is only a result of motions necessarily brought on by causes or by circumstances which are sometimes favorable and sometimes injurious to ourselves; we approve the former and find fault with the latter.

      Nature follows constantly the same progress; that is to say, the same causes produce the same effects, as long as their action is not interrupted by other causes which occasion the first ones to produce different effects. When the causes, whose effects we feel, are interrupted in their action by causes which, although unknown to us, are no less natural and necessary, we are stupefied, we cry out miracles: and we attribute them to a cause far less known than all those we see operating before us. The universe is always in order; there can be no disorder for it. Our organization alone is suffering if we complain about disorder. Bodies, causes, beings, which this world embraces, act necessarily in the manner in which we see them act, whether we approve or disapprove their action. Earthquakes, volcanoes, inundations, contagions, and famines are effects as necessary in the order of nature as the fall of heavy bodies, as the course of rivers, as the periodical movements of the seas, the blowing of the winds, the abundant rains, and the favorable effects for which we praise and thank Providence for its blessings.

      To be astonished that a certain order reigns in the world, is to be surprised to see the same causes constantly producing the same effects. To be shocked at seeing disorder, is to forget that the causes being changed or disturbed in their action, the effects can no longer be the same. To be astonished to see order in nature, is to be astonished that anything can exist; it is to be surprised at one's own existence. What is order for one being, is disorder for another. All wicked beings find that everything is in order when they can with impunity put everything into disorder; they find, on the contrary, that everything is in disorder when they are prevented from exercising their wickedness.

      XLV. – CONTINUATION

      Supposing God to be the author and the motor of nature, there could be no disorder relating to Him; all causes which He would have made would necessarily act according to their properties the essences and the impulsions that He had endowed them with. If God should change the ordinary course of things, He would not be immutable. If the order of the universe – in which we believe we see the most convincing proof of His existence, of His intelligence, His power, and His goodness – should be inconsistent, His existence might be doubted; or He might be accused at least of inconstancy, of inability, of want of foresight, and

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