“Do you turn back, therefore, to the other side of the problem, and say that God pre-existed, original, alone?
“I will not go over the preceding arguments (which here return in full force) as to the severance of Eternity into two parts; nor the questions raised by the progression or the immobility of the worlds; let us look only at the difficulties inherent to this second theory. If God pre-existed alone, the world must have emanated from Him; Matter was therefore drawn from His essence; consequently Matter in itself is non-existent; all forms are veils to cover the Divine Spirit. If this be so, the World is Eternal, and also it must be God. Is not this proposition even more fatal than the former to the attributes conferred on God by human reason? How can the actual condition of Matter be explained if we suppose it to issue from the bosom of God and to be ever united with Him? Is it possible to believe that the All-Powerful, supremely good in His essence and in His faculties, has engendered things dissimilar to Himself. Must He not in all things and through all things be like unto Himself? Can there be in God certain evil parts of which at some future day he may rid Himself? — a conjecture less offensive and absurd than terrible, for the reason that it drags back into Him the two principles which the preceding theory proved to be inadmissible. God must be ONE; He cannot be divided without renouncing the most important condition of His existence. It is therefore impossible to admit of a fraction of God which yet is not God. This hypothesis seemed so criminal to the Roman Church that she has made the omnipresence of God in the least particles of the Eucharist an article of faith.
“But how then can we imagine an omnipotent mind which does not triumph? How associate it unless in triumph with Nature? But Nature is not triumphant; she seeks, combines, remodels, dies, and is born again; she is even more convulsed when creating than when all was fusion; Nature suffers, groans, is ignorant, degenerates, does evil; deceives herself, annihilates herself, disappears, and begins again. If God is associated with Nature, how can we explain the inoperative indifference of the divine principle? Wherefore death? How came it that Evil, king of the earth, was born of a God supremely good in His essence and in His faculties, who can produce nothing that is not made in His own image?
“But if, from this relentless conclusion which leads at once to absurdity, we pass to details, what end are we to assign to the world? If all is God, all is reciprocally cause and effect; all is One as God is One, and we can perceive neither points of likeness nor points of difference. Can the real end be a rotation of Matter which subtilizes and disappears? In whatever sense it were done, would not this mechanical trick of Matter issuing from God and returning to God seem a sort of child’s play? Why should God make himself gross with Matter? Under which form is he most God? Which has the ascendant, Matter or Spirit, when neither can in any way do wrong? Who can comprehend the Deity engaged in this perpetual business, by which he divides Himself into two Natures, one of which knows nothing, while the other knows all? Can you conceive of God amusing Himself in the form of man, laughing at His own efforts, dying Friday, to be born again Sunday, and continuing this play from age to age, knowing the end from all eternity, and telling nothing to Himself, the Creature, of what He the Creator, does? The God of the preceding hypothesis, a God so nugatory by the very power of His inertia, seems the more possible of the two if we are compelled to choose between the impossibilities with which this God, so dull a jester, fusillades Himself when two sections of humanity argue face to face, weapons in hand.
“However absurd this outcome of the second problem may seem, it was adopted by half the human race in the sunny lands where smiling mythologies were created. Those amorous nations were consistent; with them all was God, even Fear and its dastardy, even crime and its bacchanals. If we accept pantheism, — the religion of many a great human genius, — who shall say where the greater reason lies? Is it with the savage, free in the desert, clothed in his nudity, listening to the sun, talking to the sea, sublime and always true in his deeds whatever they may be; or shall we find it in civilized man, who derives his chief enjoyments through lies; who wrings Nature and all her resources to put a musket on his shoulder; who employs his intellect to hasten the hour of his death and to create diseases out of pleasures? When the rake of pestilence and the ploughshare of war and the demon of desolation have passed over a corner of the globe and obliterated all things, who will be found to have the greater reason, — the Nubian savage or the patrician of Thebes? Your doubts descend the scale, they go from heights to depths, they embrace all, the end as well as the means.
“But if the physical world seems inexplicable, the moral world presents still stronger arguments against God. Where, then, is progress? If all things are indeed moving toward perfection why do we die young? why do not nations perpetuate themselves? The world having issued from God and being contained in God can it be stationary? Do we live once, or do we live always? If we live once, hurried onward by the march of the Great-Whole, a knowledge of which has not been given to us, let us act as we please. If we are eternal, let things take their course. Is the created being guilty if he exists at the instant of the transitions? If he sins at the moment of a great transformation will he be punished for it after being its victim? What becomes of the Divine goodness if we are not transferred to the regions of the blest — should any such exist? What becomes of God’s prescience if He is ignorant of the results of the trials to which He subjects us? What is this alternative offered to man by all religions, — either to boil in some eternal cauldron or to walk in white robes, a palm in his hand and a halo round his head? Can it be that this pagan invention is the final word of God? Where is the generous soul who does not feel that the calculating virtue which seeks the eternity of pleasure offered by all religions to whoever fulfils at stray moments certain fanciful and often unnatural conditions, is unworthy of man and of God? Is it not a mockery to give to man impetuous senses and forbid him to satisfy them? Besides, what mean these ascetic objections if Good and Evil are equally abolished? Does Evil exist? If substance in all its forms is God, then Evil is God. The faculty of reasoning as well as the faculty of feeling having been given to man to use, nothing can be more excusable in him than to seek to know the meaning of human suffering and the prospects of the future.
“If these rigid and rigorous arguments lead to such conclusions confusion must reign. The world would have no fixedness; nothing would advance, nothing would pause, all would change, nothing would be destroyed, all would reappear after self-renovation; for if your mind does not clearly demonstrate to you an end, it is equally impossible to demonstrate the destruction of the smallest particle of Matter; Matter can transform but not annihilate itself.
“Though blind force may provide arguments for the atheist, intelligent force is inexplicable; for if it emanates from God, why should it meet with obstacles? ought not its triumph to be immediate? Where is God? If the living cannot perceive Him, can the dead find Him? Crumble, ye idolatries and ye religions! Fall, feeble keystones of all social arches, powerless to retard the decay, the death, the oblivion that have overtaken all nations however firmly founded! Fall, morality and justice! our crimes are purely relative; they are divine effects whose causes we are not allowed to know. All is God. Either we are God or God is not! — Child of a century whose every year has laid upon your brow, old man, the ice of its unbelief, here, here is the summing up of your lifetime of thought, of your science and your reflections! Dear Monsieur Becker, you have laid your head upon the pillow of Doubt, because it is the easiest of solutions; acting in this respect with the majority of mankind, who say in their hearts: ‘Let us think no more of these problems, since God has not vouchsafed to grant us the algebraic demonstrations that could solve them, while He has given us so many other ways to get from earth to heaven.’
“Tell me, dear pastor, are not these your secret thoughts? Have I evaded the point of any? nay, rather, have I not clearly stated all? First, in the dogma of two principles, — an antagonism in which God perishes for t
he reason that being All-Powerful He chose to combat. Secondly, in the absurd pantheism where, all being God, God exists no longer. These two sources, from which have flowed all the religions for whose triumph Earth has toiled and prayed, are equally pernicious. Behold in them the double-bladed axe with which you decapitate the white old man whom you enthrone among your painted clouds! And now, to me the axe, I wield it!”
Monsieur Becker and Wilfrid gazed at the young girl with something like terror.
“To believe,” continued Seraphita, in her Woman’s voice, for the Man had finished speaking, “to believe is a gift. To believe is to feel. To believe in God we must feel God. This feeling is a possession slowly acquired by the human being, just as other astonishing powers which you admire in great men, warriors, artists, scholars, those who know and those who act, are acquired. Thought, that budget of the relations which you perceive among created things, is an intellectual language which can be learned, is it not? Belief, the budget of celestial truths, is also a language as superior to thought as thought is to instinct. This language also can be learned. The Believer answers with a single cry, a single gesture; Faith puts within his hand a flaming sword with which he pierces and illumines all. The Seer attains to heaven and descends not. But there are beings who believe and see, who know and will, who love and pray and wait. Submissive, yet aspiring to the kingdom of light, they have neither the aloofness of the Believer nor the silence of the Seer; they listen and reply. To them the doubt of the twilight ages is not a murderous weapon, but a divining rod; they accept the contest under every form; they train their tongues to every language; they are never angered, though they groan; the acrimony of the aggressor is not in them, but rather the softness and tenuity of light, which penetrates and warms and illumines. To their eyes Doubt is neither an impiety, nor a blasphemy, nor a crime, but a transition through which men return upon their steps in the Darkness, or advance into the Light. This being so, dear pastor, let us reason together.
“You do not believe in God? Why? God, to your thinking, is incomprehensible, inexplicable. Agreed. I will not reply that to comprehend God in His entirety would be to be God; nor will I tell you that you deny what seems to you inexplicable so as to give me the right to affirm that which to me is believable. There is, for you, one evident fact, which lies within yourself. In you, Matter has ended in intelligence; can you therefore think that human intelligence will end in darkness, doubt, and nothingness? God may seem to you incomprehensible and inexplicable, but you must admit Him to be, in all things purely physical, a splendid and consistent workman. Why should His craft stop short at man, His most finished creation?
“If that question is not convincing, at least it compels meditation. Happily, although you deny God, you are obliged, in order to establish your doubts, to admit those double-bladed facts, which kill your arguments as much as your arguments kill God. We have also admitted that Matter and Spirit are two creations which do not comprehend each other; that the spiritual world is formed of infinite relations to which the finite material world has given rise; that if no one on earth is able to identify himself by the power of his spirit with the great-whole of terrestrial creations, still less is he able to rise to the knowledge of the relations which the spirit perceives between these creations.
“We might end the argument here in one word, by denying you the faculty of comprehending God, just as you deny to the pebbles of the fiord the faculties of counting and of seeing each other. How do you know that the stones themselves do not deny the existence of man, though man makes use of them to build his houses? There is one fact that appals you, — the Infinite; if you feel it within, why will you not admit its consequences? Can the finite have a perfect knowledge of the infinite? If you cannot perceive those relations which, according to your own admission, are infinite, how can you grasp a sense of the far-off end to which they are converging? Order, the revelation of which is one of your needs, being infinite, can your limited reason apprehend it? Do not ask why man does not comprehend that which he is able to perceive, for he is equally able to perceive that which he does not comprehend. If I prove to you that your mind ignores that which lies within its compass, will you grant that it is impossible for it to conceive whatever is beyond it? This being so, am I not justified in saying to you: ‘One of the two propositions under which God is annihilated before the tribunal of our reason must be true, the other is false. Inasmuch as creation exists, you feel the necessity of an end, and that end should be good, should it not? Now, if Matter terminates in man by intelligence, why are you not satisfied to believe that the end of human intelligence is the Light of the higher spheres, where alone an intuition of that God who seems so insoluble a problem is obtained? The species which are beneath you have no conception of the universe, and you have; why should there not be other species above you more intelligent than your own? Man ought to be better informed than he is about himself before he spends his strength in measuring God. Before attacking the stars that light us, and the higher certainties, ought he not to understand the certainties which are actually about him?’
“But no! to the negations of doubt I ought rather to reply by negations. Therefore I ask you whether there is anything here below so evident that I can put faith in it? I will show you in a moment that you believe firmly in things which act, and yet are not beings; in things which engender thought, and yet are not spirits; in living abstractions which the understanding cannot grasp in any shape, which are in fact nowhere, but which you perceive everywhere; which have, and can have, on name, but which, nevertheless, you have named; and which, like the God of flesh upon whom you figure to yourself, remain inexplicable, incomprehensible, and absurd. I shall also ask you why, after admitting the existence of these incomprehensible things, you reserve your doubts for God?
“You believe, for instance, in Number, — a base on which you have built the edifice of sciences which you call ‘exact.’ Without Number, what would become of mathematics? Well, what mysterious being endowed with the faculty of living forever could utter, and what language would be compact to word the Number which contains the infinite numbers whose existence is revealed to you by thought? Ask it of the loftiest human genius; he might ponder it for a thousand years and what would be his answer? You know neither where Number begins, nor where it pauses, nor where it ends. Here you call it Time, there you call it Space. Nothing exists except by Number. Without it, all would be one and the same substance; for Number alone differentiates and qualifies substance. Number is to your Spirit what it is to Matter, an incomprehensible agent. Will you make a Deity of it? Is it a being? Is it a breath emanating from God to organize the material universe where nothing obtains form except by the Divinity which is an effect of Number? The least as well as the greatest of creations are distinguishable from each other by quantities, qualities, dimensions, forces, — all attributes created by Number. The infinitude of Numbers is a fact proved to your soul, but of which no material proof can be given. The mathematician himself tells you that the infinite of numbers exists, but cannot be proved.
“God, dear pastor, is a Number endowed with motion, — felt, but not seen, the Believer will tell you. Like the Unit, He begins Number, with which He has nothing in common. The existence of Number depends on the Unit, which without being a number engenders Number. God, dear pastor is a glorious Unit who has nothing in common with His creations but who, nevertheless, engenders them. Will you not therefore agree with me that you are just as ignorant of where Number begins and ends as you are of where created Eternity begins and ends?
“Why, then, if you believe in Number, do you deny God? Is not Creation interposed between the Infinite of unorganized substances and the Infinite of the divine spheres, just as the Unit stands between the Cipher of the fractions you have lately named Decimals, and the Infinite of Numbers which you call Wholes? Man alone on earth comprehends Number, that first step of the peristyle which leads to God, and yet his reason stumbles on it! What! you can neither measure no
r grasp the first abstraction which God delivers to you, and yet you try to subject His ends to your own tape-line! Suppose that I plunge you into the abyss of Motion, the force that organizes Number. If I tell you that the Universe is naught else than Number and Motion, you would see at once that we speak two different languages. I understand them both; you understand neither.
“Suppose I add that Motion and Number are engendered by the Word, namely the supreme Reason of Seers and Prophets who in the olden time heard the Breath of God beneath which Saul fell to the earth. That Word, you scoff at it, you men, although you well know that all visible works, societies, monuments, deeds, passions, proceed from the breath of your own feeble word, and that without that word you would resemble the African gorilla, the nearest approach to man, the Negro. You believe firmly in Number and in Motion, a force and a result both inexplicable, incomprehensible, to the existence of which I may apply the logical dilemma which, as we have seen, prevents you from believing in God. Powerful reasoner that you are, you do not need that I should prove to you that the Infinite must everywhere be like unto Itself, and that, necessarily, it is One. God alone is Infinite, for surely there cannot be two Infinities, two Ones. If, to make use of human terms, anything demonstrated to you here below seems to you infinite, be sure that within it you will find some one aspect of God. But to continue.
“You have appropriated to yourself a place in the Infinite of Number; you have fitted it to your own proportions by creating (if indeed you did create) arithmetic, the basis on which all things rest, even your societies. Just as Number — the only thing in which your self-styled atheists believe — organized physical creations, so arithmetic, in the employ of Number, organized the moral world. This numeration must be absolute, like all else that is true in itself; but it is purely relative, it does not exist absolutely, and no proof can be given of its reality. In the first place, though Numeration is able to take account of organized substances, it is powerless in relation to unorganized forces, the ones being finite and the others infinite. The man who can conceive the Infinite by his intelligence cannot deal with it in its entirety; if he could, he would be God. Your Numeration, applying to things finite and not to the Infinite, is therefore true in relation to the details which you are able to perceive, and false in relation to the Whole, which you are unable to perceive. Though Nature is like unto herself in the organizing force or in her principles which are infinite, she is not so in her finite effects. Thus you will never find in Nature two objects identically alike. In the Natural Order two and two never make four; to do so, four exactly similar units must be had, and you know how impossible it is to find two leaves alike on the same tree, or two trees alike of the same species. This axiom of your numeration, false in visible nature, is equally false in the invisible universe of your abstractions, where the same variance takes place in your ideas, which are the things of the visible world extended by means of their relations; so that the variations here are even more marked than elsewhere. In fact, all being relative to the temperament, strength, habits, and customs of individuals, who never resemble each other, the smallest objects take the color of personal feelings. For instance, man has been able to create units and to give an equal weight and value to bits of gold. Well, take the ducat of the rich man and the ducat of the poor man to a money-changer and they are rated exactly equal, but to the mind of the thinker one is of greater importance than the other; one represents a month of comfort, the other an ephemeral caprice. Two and two, therefore, only make four through a false conception.
Works of Honore De Balzac Page 1273