"Is sugar sweet, and gall bitter?"

"Yes."

"Do you love pleasure and hate pain?"

"Yes."

"Thus, then, you are agreed in these points, and many others of the same nature.

"Now, tell us, is there a cavern in the centre of the earth, or inhabitants in the moon?"

This question caused a universal murmur. Every one answered differently--some yes, others no; one said it was probable, another said it was an idle and ridiculous question; some, that it was worth knowing.

And the discord was universal.

After some time the legislator, having obtained silence, said:

"Explain to us, O Nations! this problem: we have put to you several questions which you have answered with one voice, without distinction of race or of sect: white men, black men, followers of Mahomet and of Moses, worshippers of Boudha and of Jesus, all have returned the same answer. We then proposed another question, and you have all disagreed!

Why this unanimity in one case, and this discordance in the other?"

And the group of simple men and savages answered and said: "The reason of this is plain. In the first case we see and feel the objects, and we speak from sensation; in the second, they are beyond the reach of our senses--we speak of them only from conjecture."

"You have resolved the problem," said the legislator; "and your own consent has established this first truth:

"That whenever objects can be examined and judged of by your senses, you are agreed in opinion; and that you only differ when the objects are absent and beyond your reach.

"From this first truth flows another equally clear and worthy of notice.

Since you agree on things which you know with certainty, it follows that you disagree only on those which you know not with certainty, and about which you are not sure; that is to say, you dispute, you quarrel, you fight, for that which is uncertain, that of which you doubt. O men! is this wisdom?

"Is it not, then, demonstrated that truth is not the object of your contests? that it is not her cause which you defend, but that of your affections, and your prejudices? that it is not the object, as it really is in itself, that you would verify, but the object as you would have it; that is to say, it is not the evidence of the thing that you would enforce, but your own personal opinion, your particular manner of seeing and judging? It is a power that you wish to exercise, an interest that you wish to satisfy, a prerogative that you arrogate to yourself; it is a contest of vanity. Now, as each of you, on comparing himself to every other, finds himself his equal and his fellow, he resists by a feeling of the same right. And your disputes, your combats, your intolerance, are the effect of this right which you deny each other, and of the intimate conviction of your equality.

"Now, the only means of establishing harmony is to return to nature, and to take for a guide and regulator the order of things which she has founded; and then your accord will prove this other truth:

"That real beings have in themselves an identical, constant and uniform mode of existence; and that there is in your organs a like mode of being affected by them.

"But at the same time, by reason of the mobility of these organs as subject to your will, you may conceive different affections, and find yourselves in different relations with the same objects; so that you are to them like a mirror, capable of reflecting them truly as they are, or of distorting and disfiguring them.

"Hence it follows, that whenever you perceive objects as they are, you agree among yourselves, and with the objects; and this similitude between your sensations and their manner of existence, is what const.i.tutes their truth with respect to you; and, on the contrary, whenever you differ in opinion, your disagreement is a proof that you do not represent them such as they are,--that you change them.

"Hence, also, it follows, that the causes of your disagreement exist not in the objects themselves, but in your minds, in your manner of perceiving or judging.

"To establish, therefore, a uniformity of opinion, it is necessary first to establish the certainty, completely verified, that the portraits which the mind forms are perfectly like the originals; that it reflects the objects correctly as they exist. Now, this result cannot be obtained but in those cases where the objects can be brought to the test, and submitted to the examination of the senses. Everything which cannot be brought to this trial is, for that reason alone, impossible to be determined; there exists no rule, no term of comparison, no means of certainty, respecting it.

"From this we conclude, that, to live in harmony and peace, we must agree never to decide on such subjects, and to attach to them no importance; in a word, we must trace a line of distinction between those that are capable of verification, and those that are not; and separate by an inviolable barrier the world of fantastical beings from the world of realities; that is to say, all civil effect must be taken away from theological and religious opinions.

"This, O ye people of the earth! is the object proposed by a great nation freed from her fetters and her prejudices; this is the work which, under her eye and by her orders, we had undertaken, when your kings and your priests came to interrupt it. O kings and priests! you may suspend, yet for a while, the solemn publication of the laws of nature; but it is no longer in your power to annihilate or to subvert them."

A general shout then arose from every part of the a.s.sembly; and the nations universally, and with one voice, testified their a.s.sent to the proposals of the delegates: "Resume," said they, "your holy and sublime labors, and bring them to perfection. Investigate the laws which nature, for our guidance, has implanted in our b.r.e.a.s.t.s, and collect from them an authentic and immutable code; nor let this code be any longer for one family only, but for us all without exception. Be the legislators of the whole human race, as you are the interpreters of nature herself. Show us the line of part.i.tion between the world of chimeras and that of realities; and teach us, after so many religions of error and delusion, the religion of evidence and truth!"

Then the delegates, having resumed their enquiries into the physical and const.i.tuent attributes of man, and examined the motives and affections which govern him in his individual and social state, unfolded in these words the laws on which nature herself has founded his happiness.

THE LAW OF NATURE.

CHAPTER 1.

OF THE LAW OF NATURE.

Q. What is the law of nature?

A. It is the constant and regular order of events, by which G.o.d governs the universe; an order which his wisdom presents to the senses and reason of men, as an equal and common rule for their actions, to guide them, without distinction of country or sect, towards perfection and happiness.

Q. Give a clear definition of the word law.

A. The word law, taken literary, signifies lecture,* because originally, ordinances and regulations were the lectures, preferably to all others, made to the people, in order that they might observe them, and not incur the penalties attached to their infraction: whence follows the original custom explaining the true idea.

The definition of law is, "An order or prohibition to act with the express clause of a penalty attached to the infraction, or of a recompense attached to the observance of that order."

* From the Latin word lex, lectio. Alcoran likewise signifies lecture and is only a literal translation of the word law.

Q. Do such orders exist in nature?

A. Yes.

Q. What does the word nature signify?

A. The word nature bears three different significations.

1. It signifies the universe, the material world: in this first sense we say the beauties of nature, the riches of nature, that is to say, the objects in the heavens and on the earth exposed to our sight;

2. It signifies the power that animates, that moves the universe, considering it as a distinct being, such as the soul is to the body; in this second sense we say, "The intentions of nature, the incomprehensible secrets of nature."

3. It signifies the partial operations of that power on each being, or on each cla.s.s of beings; and in this third sense we say, "The nature of man is an enigma; every being acts according to its nature."

Wherefore, as the actions of each being, or of each species of beings, are subjected to constant and general rules, which cannot be infringed without interrupting and troubling the general or particular order, those rules of action and of motion are called natural laws, or laws of nature.

Q. Give me examples of those laws.

A. It is a law of nature, that the sun illuminates successively the surface of the terrestrial globe;--that its presence causes both light and heat;--that heat acting upon water, produces vapors;--that those vapors rising in clouds into the regions of the air, dissolve into rain or snow, and renew incessantly the waters of fountains and rivers.

It is a law of nature, that water flows downwards; that it endeavors to find its level; that it is heavier than air; that all bodies tend towards the earth; that flame ascends towards the heavens;--that it disorganizes vegetables and animals; that air is essential to the life of certain animals; that, in certain circ.u.mstances, water suffocates and kills them; that certain juices of plants, certain minerals attack their organs, and destroy their life, and so on in a mult.i.tude of other instances.

Wherefore, as all those and similar facts are immutable, constant, and regular, so many real orders result from them for man to conform himself to, with the express clause of punishment attending the infraction of them, or of welfare attending their observance. So that if man pretends to see clear in darkness, if he goes in contradiction to the course of the seasons, or the action of the elements; if he pretends to remain under water without being drowned, to touch fire without burning himself, to deprive himself of air without being suffocated, to swallow poison without destroying himself, he receives from each of those infractions of the laws of nature a corporeal punishment proportionate to his fault; but if on the contrary, he observes and practises each of those laws according to the regular and exact relations they have to him he preserves his existence, and renders it as happy as it can be: and as the only and common end of all those laws, considered relatively to mankind, is to preserve, and render them happy, it has been agreed upon to reduce the idea to one simple expression, and to call them collectively the law of nature.