"But this something, this soul, remains identical amid all changes from without. Therefore, it is simple, indivisible, and thus spiritual."

"If the soul were simple," replied Bouvard, "the newly-born would recollect, would imagine, like the adult. Thought, on the contrary, follows the development of the brain. As to its being indivisible, neither the perfume of a rose nor the appet.i.te of a wolf, any more than a volition or an affirmation, is cut in two."

"That makes no difference," said Pecuchet. "The soul is exempt from the qualities of matter."

"Do you admit weight?" returned Bouvard. "Now, if matter can fall, it can in the same way think. Having had a beginning, the soul must come to an end, and as it is dependent on certain organs, it must disappear with them."

"For my part, I maintain that it is immortal. G.o.d could not intend----"

"But if G.o.d does not exist?"

"What?" And Pecuchet gave utterance to the three Cartesian proofs: "'_Primo_: G.o.d is comprehended in the idea that we have of Him; _secundo_: Existence is possible to Him; _tertio_: How can I, a finite being, have an idea of the Infinite? And, since we have this idea, it comes to us from G.o.d; therefore, G.o.d exists.'"

He pa.s.sed on to the testimony of conscience, the traditions of different races, and the need of a Creator.

"When I see a clock----"

"Yes! yes! That's a well-known argument. But where is the clockmaker's father?"

"However, a cause is necessary."

Bouvard was doubtful about causes. "From the fact that one phenomenon succeeds another phenomenon, the conclusion is drawn that it is caused by the first. Prove it."

"But the spectacle of the universe indicates an intention and a plan."

"Why? Evil is as perfectly organised as good. The worm that works its way into a sheep's head and causes it to die, is as valuable from an anatomical point of view as the sheep itself. Abnormalities surpa.s.s the normal functions. The human body could be better constructed. Three fourths of the globe are sterile. That celestial lamp-post, the moon, does not always show itself! Do you think the ocean was destined for ships, and the wood of trees for fuel for our houses?"

Pecuchet answered: "Yet the stomach is made to digest, the leg to walk, the eye to see, although there are dyspepsias, fractures, and cataracts.

No arrangements without an end. The effects came on at the exact time or at a later period. Everything depends on laws; therefore, there are final causes."

Bouvard imagined that perhaps Spinoza would furnish him with some arguments, and he wrote to Dumouchel to get him Saisset's translation.

Dumouchel sent him a copy belonging to his friend Professor Varelot, exiled on the 2nd of December.

Ethics terrified them with its axioms, its corollaries. They read only the pages marked with pencil, and understood this:

"'The substance is that which is of itself, by itself, without cause, without origin. This substance is G.o.d. He alone is extension, and extension is without bounds.'"

"What can it be bound with?"

"'But, though it be infinite, it is not the absolute infinite, for it contains only one kind of perfection, and the Absolute contains all.'"

They frequently stopped to think it out the better. Pecuchet took pinches of snuff, and Bouvard's face glowed with concentrated attention.

"Does this amuse you?"

"Yes, undoubtedly. Go on forever."

"'G.o.d displays Himself in an infinite number of attributes which express, each in its own way, the infinite character of His being. We know only two of them--extension and thought.

"'From thought and extension flow innumerable modes, which contain others. He who would at the same time embrace all extension and all thought would see there no contingency, nothing accidental, but a geometrical succession of terms, bound amongst themselves by necessary laws.'"

"Ah! that would be beautiful!" exclaimed Bouvard.

"'If G.o.d had a will, an end, if He acted for a cause, that would mean that He would have some want, that He would lack some one perfection. He would not be G.o.d.

"'Thus our world is but one point in the whole of things, and the universe, impenetrable by our knowledge, is a portion of an infinite number of universes emitting close to ours infinite modifications.

Extension envelops our universe, but is enveloped by G.o.d, who contains in His thought all possible universes, and His thought itself is enveloped in His substance.'"

It appeared to them that this substance was filled at night with an icy coldness, carried away in an endless course towards a bottomless abyss, leaving nothing around them but the Unseizable, the Immovable, the Eternal.

This was too much for them, and they renounced it. And wishing for something less harsh, they bought the course of philosophy, by M.

Guesnier, for the use of cla.s.ses.

The author asks himself what would be the proper method, the ontological or the psychological.

The first suited the infancy of societies, when man directed his attention towards the external world. But at present, when he turns it in upon himself, "we believe the second to be more scientific."

The object of psychology is to study the acts which take place in our own b.r.e.a.s.t.s. We discover them by observation.

"Let us observe." And for a fortnight, after breakfast, they regularly searched their consciousness at random, hoping to make great discoveries there--and made none, which considerably astonished them.

"'One phenomenon occupies the ego, viz., the idea. What is its nature?

It has been supposed that the objects are put into the brain, and that the brain transmits these images to our souls, which gives us the knowledge of them.'"

But if the idea is spiritual, how are we to represent matter? Thence comes scepticism as to external perceptions. If it is material, spiritual objects could not be represented. Thence scepticism as to the reality of internal notions.

"For another reason let us here be careful. This hypothesis will lead us to atheism."

For an image, being a finite thing, cannot possibly represent the Infinite.

"Yet," argued Bouvard, "when I think of a forest, of a person, of a dog, I see this forest, this person, this dog. Therefore the ideas do represent them."

And they proceeded to deal with the origin of ideas.

According to Locke, there are two originating causes--sensation and reflection; and Condillac reduces everything to sensation.

But then reflection will lack a basis. It has need of a subject, of a sentient being; and it is powerless to furnish us with the great fundamental truths: G.o.d, merit and demerit, the Just, the Beautiful--ideas which are all _innate_, that is to say, anterior to facts, and to experience, and universal.

"If they were universal we should have them from our birth."

"By this word is meant dispositions to have them; and Descartes----"

"Your Descartes is muddled, for he maintains that the foetus possesses them, and he confesses in another place that this is in an implied fashion."

Pecuchet was astonished. "Where is this found?"

"In Gerando." And Bouvard tapped him lightly on the stomach.