Voyages to the Moon and the Sun

by Cyrano de Bergerac

"This seems to me a most extraordinary custom", said I to my young host, "since in our world to wear a sword is the mark of nobility."

He was not moved by this but exclaimed: "My little man, the nobles in your world are mad to parade an instrument which is the mark of a hangman, which is only forged for our destruction and is indeed the sworn enemy of everything that lives! And just as mad on the contrary to hide a member without which we should be in the category of things that are not, the Prometheus of every animal and the indefatigable repairer of Nature's weaknesses! Woe to the country where the marks of generation are ignominious and where those of destruction are honourable! You call that member, 'the parts of shame', as if there were anything more glorious than to give life and anything more infamous than to take it away."

During this discourse we continued to dine and as soon as we arose from our beds we went into the garden to take the air. The diversity and the beauty of the place delayed our conversation for some time. But since the noblest desire which then moved me was to convert to our religion a soul so uplifted above the vulgar mob, I exhorted him a thousand times not to smirch with matter the fair genius with which Heaven had endowed him, to draw out of the throng of animals a spirit capable of the Beatific Vision, in fine, to think seriously of uniting some day his immortality with pleasure rather than with pain.

"What!" replied he, with a peal of laughter, "you think your soul immortal to the exclusion of that of beasts? My dear friend, without exaggeration your pride is very insolent! And, I beseech you, whence do you deduce this immortality to the prejudice of the Beasts? Is it because we are gifted with reason and they not? To begin with, I deny that and whenever you please I will prove to you that they reason like ourselves. But even if it were true that reason has been granted us as a prerogative and that it was a privilege reserved to our species alone, does that mean that God must enrich man with immortality when He has already squandered reason upon him? I suppose I should give, in that case, a pistole to a beggar because I gave him a crown yesterday? You yourself see the falsity of the argument and that, on the contrary, if I am just, I ought to give a crown to another rather than a pistole to the first, since the other has had nothing from me. We must conclude from this, my dear friend, that God, who is a thousand times more just than we are, will not have given everything to some and nothing to others. To allege as an example the case of the eldest sons in your world, whose share engulfs almost all the property of the family, is simply a weakness of fathers, who are desirous of perpetuating their names and fear they may be lost or dissipated by poverty. But God is not capable of error, and has been careful not to commit one so great; then, since there is neither before nor after in God's eternity, with him the younger sons are no younger than the elder."

I do not dissimulate that this reason shook me.

"Permit me", said I, "to break off upon this matter, for I do not feel myself strong enough to reply to you. I shall go seek a solution of this difficulty from our mutual Instructor."

Without waiting for his reply I immediately went to the room of this able demon, and waiving any preliminaries I put before him the objections to the immortality of our souls which I had just heard, and this is what he replied:

"My son, this young hot-head is desirous of persuading you that it is unlikely man's soul should be immortal because God, who has called Himself the common Father of all beings, would be unjust if He had favoured one species and abandoned generally all the others to annihilation or misfortune. It is true these reasons glitter a little at a distance. Although I might ask him how he knows that what is just to us is also just to God, how he knows that God measures with our measuring-rod, how he knows that our laws and customs, instituted only to remedy our own disorders, serve also to cut out pieces from the omnipotence of God; I will pass over all these things together with all that has been so divinely answered on this point by the fathers of your Church and I will discover to you a mystery not yet revealed.

"My son, you know that a tree is made from earth, a pig from a tree and a man from a pig. May we not then believe, since all creatures in Nature tend to become more perfect, that they aspire to become men, whose essence is the result of the finest and best imagined mixture in the world and the sole link between the life of brutes and of angels? Only a pedant would deny that these metamorphoses occur. Do we not see that an apple-tree sucks up and digests the surrounding turf by means of the heat of its germ as if through its mouth; that a pig devours its fruit and thereby converts it into a part of itself; and that a man by eating this pig reheats this dead flesh, joins it to himself, and so causes this animal to live again in a more noble species? Thus the Great Pontiff upon whose head you see a tiara was a bunch of grass in my garden sixty years ago. Since God is the common Father of all His creatures and should love them all equally, is it not most credible that by a metempsychosis more reasonable than that of the Pythagoreans all sensible life, all vegetable life, in fine, all matter, will pass through man and then the great day of Judgment will come, to which the prophets direct the secrets of their philosophy?"

Fully satisfied I returned to the garden and began to repeat to my companion what our Master had taught me, when the Physionome arrived to take us to dinner and to the dormitory. I shall not particularize these, because I ate and went to bed as on the preceding day.