All living bodies are composed of levers, of pulleys, which function according to the laws of mechanics; of liquids which the laws of hydrostatics cause to circulate perpetually; and when one thinks that all these beings have a perception quite unrelated to their organization, one is overwhelmed with surprise.
The movement of the heavenly bodies, that of our little earth round the sun, all operate by virtue of the most profound mathematical law. How Plato who was not aware of one of these laws, eloquent but visionary Plato, who said that the earth was erected on an equilateral triangle, and the water on a right-angled triangle; strange Plato, who says there can be only five worlds, because there are only five regular bodies: how, I say, did Plato, who did not know even spherical trigonometry, have nevertheless a genius sufficiently fine, an instinct sufficiently happy, to call God the "Eternal Geometer," to feel the existence of a creative intelligence? Spinoza himself admits it. It is impossible to strive against this truth which surrounds us and which presses on us from all sides.
Reasons of the Atheists
Notwithstanding, I have known refractory persons who say that there is no creative intelligence at all, and that movement alone has by itself formed all that we see and all that we are. They tell you brazenly:
"The combination of this universe was possible, seeing that the combination exists: therefore it was possible that movement alone arranged it. Take four of the heavenly bodies only, Mars, Venus, Mercury and the Earth: let us think first only of the place where they are, setting aside all the rest, and let us see how many probabilities we have that movement alone put them in their respective places. We have only twenty-four chances in this combination, that is, there are only twenty-four chances against one to bet that these bodies will not be where they are with reference to each other. Let us add to these four globes that of Jupiter; there will be only a hundred and twenty against one to bet that Jupiter, Mars, Venus, Mercury and our globe, will not be placed where we see them.
"Add finally Saturn: there will be only seven hundred and twenty chances against one, for putting these six big planets in the arrangement they preserve among themselves, according to their given distances. It is therefore demonstrated that in seven hundred and twenty throws, movement alone has been able to put these six principal planets in their order.
"Take then all the secondary bodies, all their combinations, all their movements, all the beings that vegetate, that live, that feel, that think, that function in all the globes, you will have but to increase the number of chances; multiply this number in all eternity, up to the number which our feebleness calls 'infinity,' there will always be a unity in favour of the formation of the world, such as it is, by movement alone: therefore it is possible that in all eternity the movement of matter alone has produced the entire universe such as it exists. It is even inevitable that in eternity this combination should occur. Thus," they say, "not only is it possible for the world to be what it is by movement alone, but it was impossible for it not to be likewise after an infinity of combinations."
Answer
All this supposition seems to me prodigiously fantastic, for two reasons; first, that in this universe there are intelligent beings, and that you would not know how to prove it possible for movement alone to produce understanding; second, that, from your own avowal, there is infinity against one to bet, that an intelligent creative cause animates the universe. When one is alone face to face with the infinite, one feels very small.
Again, Spinoza himself admits this intelligence; it is the basis of his system. You have not read it, and it must be read. Why do you want to go further than him, and in foolish arrogance plunge your feeble reason in an abyss into which Spinoza dared not descend? Do you realize thoroughly the extreme folly of saying that it is a blind cause that arranges that the square of a planet's revolution is always to the square of the revolutions of other planets, as the cube of its distance is to the cube of the distances of the others to the common centre? Either the heavenly bodies are great geometers, or the Eternal Geometer has arranged the heavenly bodies.
But where is the Eternal Geometer? is He in one place or in all places, without occupying space? I have no idea. Is it of His own substance that He has arranged all things? I have no idea. Is He immense without quantity and without quality? I have no idea. All that I know is that one must worship Him and be just.
New Objection of a Modern Atheist[4]
Can one say that the parts of animals conform to their needs: what are these needs? preservation and propagation. Is it astonishing then that, of the infinite combinations which chance has produced, there has been able to subsist only those that have organs adapted to the nourishment and continuation of their species? have not all the others perished of necessity?
Answer
This objection, oft-repeated since Lucretius, is sufficiently refuted by the gift of sensation in animals, and by the gift of intelligence in man. How should combinations "which chance has produced," produce this sensation and this intelligence (as has just been said in the preceding paragraph)? Without any doubt the limbs of animals are made for their needs with incomprehensible art, and you are not so bold as to deny it. You say no more about it. You feel that you have nothing to answer to this great argument which nature brings against you. The disposition of a fly's wing, a snail's organs suffices to bring you to the ground.
Maupertuis' Objection
Modern natural philosophers have but expanded these so-called arguments, often they have pushed them to trifling and indecency. They have found God in the folds of the skin of the rhinoceros: one could, with equal reason, deny His existence because of the tortoise's shell.
Answer
What reasoning! The tortoise and the rhinoceros, and all the different species, are proof equally in their infinite variety of the same cause, the same design, the same aim, which are preservation, generation and death.
There is unity in this infinite variety; the shell and the skin bear witness equally. What! deny God because shell does not resemble leather! And journalists have been prodigal of eulogies about these ineptitudes, eulogies they have not given to Newton and Locke, both worshippers of the Deity who spoke with full knowledge.
Maupertuis' Objection
Of what use are beauty and proportion in the construction of the snake? They may have uses, some say, of which we are ignorant. At least let us be silent then; let us not admire an animal which we know only by the harm it does.
Answer
And be you silent too, seeing that you cannot conceive its utility any more than I can; or avow that in reptiles everything is admirably proportioned.
Some are venomous, you have been so yourself. Here there is question only of the prodigious art which has formed snakes, quadrupeds, birds, fish and bipeds. This art is sufficiently evident. You ask why the snake does harm? And you, why have you done harm so many times? Why have you been a persecutor? which is the greatest of all crimes for a philosopher. That is another question, a question of moral and physical ill. For long has one asked why there are so many snakes and so many wicked men worse than snakes. If flies could reason, they would complain to God of the existence of spiders; but they would admit what Minerva admitted about Arachne, in the fable, that she arranges her web marvellously.
One is bound therefore to recognize an ineffable intelligence which even Spinoza admitted. One must agree that this intelligence shines in the vilest insect as in the stars. And as regards moral and physical ill, what can one say, what do? console oneself by enjoying physical and moral good, in worshipping the Eternal Being who has made one and permitted the other.
One more word on this subject. Atheism is the vice of a few intelligent persons, and superstition is the vice of fools. But rogues! what are they? rogues.
SECTION II