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whips of ridicule。 Nations are but individuals； neither wiser nor
stronger than man； and their destinies are identical。 If we
reflect on man； is not that to consider mankind？
〃By studying the spectacle of society perpetually storm…tossed in
its foundations as well as in its results； in its causes as well
as in its actions； while philanthropy is but a splendid mistake；
and progress is vanity； I have been confirmed in this truth： Life
is within and not without us； to rise above men； to govern them；
is only the part of an aggrandized school…master； and those men
who are capable of rising to the level whence they can enjoy a
view of the world should not look at their own feet。
〃November 4th。
〃I am no doubt occupied with weighty thoughts； I am on the way to
certain discoveries； an invincible power bears me toward a
luminary which shone at an early age on the darkness of my moral
life； but what name can I give to the power that ties my hands and
shuts my mouth； and drags me in a direction opposite to my
vocation？ I must leave Paris； bid farewell to the books in the
libraries； those noble centres of illumination； those kindly and
always accessible sages； and the younger geniuses with whom I
sympathize。 Who is it that drives me away？ Chance or Providence？
〃The two ideas represented by those words are irreconcilable。 If
Chance does not exist； we must admit fatalism； that is to say； the
compulsory co…ordination of things under the rule of a general
plan。 Why then do we rebel？ If man is not free； what becomes of
the scaffolding of his moral sense？ Or； if he can control his
destiny； if by his own freewill he can interfere with the
execution of the general plan； what becomes of God？
〃Why did I come here？ If I examine myself； I find the answer： I
find in myself axioms that need developing。 But why then have I
such vast faculties without being suffered to use them？ If my
suffering could serve as an example； I could understand it； but
no； I suffer unknown。
〃This is perhaps as much the act of Providence as the fate of the
flower that dies unseen in the heart of the virgin forest； where
no one can enjoy its perfume or admire its splendor。 Just as that
blossom vainly sheds its fragrance to the solitude； so do I； here
in the garret； give birth to ideas that no one can grasp。
〃Yesterday evening I sat eating bread and grapes in front of my
window with a young doctor named Meyraux。 We talked as men do whom
misfortune has joined in brotherhood； and I said to him：
〃 'I am going away； you are staying。 Take up my ideas and develop
them。'
〃 'I cannot！' said he； with bitter regret： 'my feeble health
cannot stand so much work； and I shall die young of my struggle
with penury。'
〃We looked up at the sky and grasped hands。 We first met at the
Comparative Anatomy course； and in the galleries of the Museum；
attracted thither by the same studythe unity of geological
structure。 In him this was the presentiment of genius sent to open
a new path in the fallows of intellect； in me it was a deduction
from a general system。
〃My point is to ascertain the real relation that may exist between
God and man。 Is not this a need of the age？ Without the highest
assurance； it is impossible to put bit and bridle on the social
factions that have been let loose by the spirit of scepticism and
discussion； and which are now crying aloud： 'Show us a way in
which we may walk and find no pitfalls in our way！'
〃You will wonder what comparative anatomy has to do with a
question of such importance to the future of society。 Must we not
attain to the conviction that man is the end of all earthly means
before we ask whether he too is not the means to some end？ If man
is bound up with everything； is there not something above him with
which he again is bound up？ If he is the end…all of the explained
transmutations that lead up to him； must he not be also the link
between the visible and invisible creations？
〃The activity of the universe is not absurd； it must tend to an
end； and that end is surely not a social body constituted as ours
is！ There is a fearful gulf between us and heaven。 In our present
existence we can neither be always happy nor always in torment；
must there not be some tremendous change to bring about Paradise
and Hell； two images without which God cannot exist to the mind of
the vulgar？ I know that a compromise was made by the invention of
the Soul； but it is repugnant to me to make God answerable for
human baseness； for our disenchantments； our aversions； our
degeneracy。
〃Again； how can we recognize as divine the principle within us
which can be overthrown by a few glasses of rum？ How conceive of
immaterial faculties which matter can conquer； and whose exercise
is suspended by a grain of opium？ How imagine that we shall be
able to feel when we are bereft of the vehicles of sensation？ Why
must God perish if matter can be proved to think？ Is the vitality
of matter in its innumerable manifestationsthe effect of its
instinctsat all more explicable than the effects of the mind？ Is
not the motion given to the worlds enough to prove God's
existence； without our plunging into absurd speculations suggested
by pride？ And if we pass； after our trials； from a perishable
state of being to a higher existence； is not that enough for a
creature that is distinguished from other creatures only by more
perfect instincts？ If in moral philosophy there is not a single
principle which does not lead to the absurd； or cannot be
disproved by evidence； is it not high time that we should set to
work to seek such dogmas as are written in the innermost nature of
things？ Must we not reverse philosophical science？
〃We trouble ourselves very little about the supposed void that
must have pre…existed for us； and we try to fathom the supposed
void that lies before us。 We make God responsible for the future；
but we do not expect Him to account for the past。 And yet it is
quite as desirable to know whether we have any roots in the past
as to discover whether we are inseparable from the future。
〃We have been Deists or Atheists in one direction only。
〃Is the world eternal？ Was the world created？ We can conceive of
no middle term between these two propositions； one； then； is true
and the other false！ Take your choice。 Whichever it may be； God；
as our reason depicts Him； must be deposed； and that amounts to
denial。 The world is eternal： then； beyond question； God has had
it forced upon Him。 The world was created： then God is an
impossibility。 How could He have subsisted through an eternity；
not knowing that He would presently want to create the world？ How
could He have failed to foresee all the results？
〃Whence did He derive the essence of creation？ Evidently from
Himself。 If； then； the world proceeds from God； how can you
account for evil？ That Evil should proceed from Good is absurd。 If
evil does not exist； what do you make of social life and its laws