Cosmogony — II

 [continued from part I]

Philosophers and superstitious people have given us such absurd ideas of God, that it is no wonder that our age mistakes Him. So far from creating the stars for idleness, he employs them in immense labors of graduated harmony; that is to say, one star elaborates juices for the two orders of creatures above and below itself; it furnishes aromas for its universe which is one degree higher in the scale; it also furnishes them for the men of each planet, although man is of a degree inferior to the star; but all is united in the system of movement, and the different creatures aid one another in every sense. Jupiter, Saturn, &c,, who seem to have no relation with us men, do labor very actively for us. They hold in reserve certain aromas, destined especially for the service of our planet and of us, aromas whose contributions we shall be able to receive, whenever it shall please us to enter into communion with the stars by the organization of Harmony.
The part of these aromas, which is assigned to the service of man, will be consumed in creations of the four kingdoms; at present we have only a creation, of which we should be very weary; for it keeps us in an extreme poverty, obliges us to war incessantly against the atmospheric scourges, against the vices of temperature, against destructive animals and parasitical plants. This is only a provisional outfit, such as could be made with the gross aromas which the planet furnished at its origin.
Each substance of the different kingdoms is the product of an aroma, shed by one of the stars, and combined with that of the planet. The ox is born of an aroma shed by Jupiter; the horse of an aroma shed by Saturn; the rose of an aroma shed by Mercury; the pink of an aroma shed by Hebe, the eighth satellite of Herschel. The operation is nearly the same with that of our gardeners: we sow seeds, which contain a germ that will combine in fermentation with the juices of the earth. Thus, when Jupiter shed upon us the seeds of the ox, they had to be received and elaborated in the bosom of the planet, then thrown out at different points of its surface, where they produced the first herds of oxen.
Thirty thousand plants, which we enjoy, were the product of thirty thousand influxes (co-plantations[1]) received into the earth from different stars. It takes time for the planet to receive and elaborate the germs. The tradition which pretends that the creation was made in six days, would have done better to have estimated the duration of the work at six centuries, at least. It would be no benefit to the planets to have the toil abridged, since it is for them a source of pleasures, a struggle of ambition, of self-love, in which each displays its ability in competition. Each of their products is seen and judged by the other planets. Saturn, the creator of the flea, had to undergo censure upon this object, as well as upon the horse.
If the creations had been achieved in six days, or in six weeks, the planets would soon have been reduced to the negative pleasure of idleness, so praised in our times. Bella cosa far niente, say the Italians. They have reason, so long as Civilization lasts; there is certainly more pleasure in doing nothing, than in toiling excessively, like our peasants and our mechanics, and getting neither bread, nor wine, nor clothing; but the planets, which are bodies constituted in harmony, have as much pleasure and ardour in their labors as the groups which we have described, so that it would be very irksome for them to have nothing to do; there is always something to be created on some one of the thirty-two globes, and especially upon the interior Sun, which has no holiday in this respect. If our globe is excluded for the moment from cooperation in this labor, there remains a vast field for industry in the other stars, of which the cardinals and mixt ought to receive, each, twenty-four creations, besides the pivotal one. As to the moons, they have only twelve creations, and the pivotal. This number should be extended to sixty for the Sun. We may presume, then, that the stars have commonly three or four creations in full labor, and others just commenced or nearly finished. They hasten those which are disagreeable, like the two whose productions we see upon the globe (I will class them hereafter,) and for which the sidereal cohort had to operate upon vitiated or gross aromas; but they are not precipitous with those that are executed upon aromas of a good quality. Hence it comes, that the creations 3 and 4, which will take place in rapid succession upon our globe, soon after the foundation of Harmony, will be accelerated, while the beautiful creation 5 (major transition,) which will commence about 400 years after Harmony, will go on more deliberately.
The creations being the furnishings of the globe, which have to be renewed from time to time, and which are no longer of use after a certain lapse of centuries, every globe, or rather, every monoverse, or human race upon a globe, is free to preserve those of its productions which may be usefully combined with the new furnishings; for example, it is very certain that our globe will retain the horse after the next creation, although that will furnish new species of carriers; but it is doubtful whether it will retain the ass, except as a curiosity, because the said creation will give for the same kind of service porters more agreeable and not so vicious. The ass, by his sobriety, may suit in a society of mendicants and beggars, like the civilizees, who dispute the very bones with the dogs to make soup of them for their citizens; but in a society, in which extreme abundance will reign, and in which the dogs of the court yard will fare better than our mechanics, they will have no farther need of animals in which the useless merit of sobriety will not balance their numerous defects. Hence I presume the asses will be suppressed from the service of Harmony, which, however, will preserve the zebras from this creation, and know how to tame them. For the rest, this is a rough calculation, which may apply to all the animals and plants of little value. As to the asses, I do not pretend that the horoscope of their suppression is a judgment without appeal, for I have no desire to discompose the Brotherhood of Asses, which is said to be numerous and powerful in Civilization.
On the subject of creations, let us dissipate some of the ridiculous prejudices which the civilizees carry into every study relative to movement. I have already remarked upon the absurdity of believing that the creation produced only a single man, a single ass, a single cabbage, a single radish. There is another foolish notion, into which every one thinks it would be irreligious not to fall: it is the attributing to God all the labor of the creations, and supposing that he has left nothing to be done by the creatures themselves, by men, planets, &c. Ask a civilizee: Who created cabbages? He will answer: God.—Well, who created asses?—God.—Did he then create every thing, even men?—Undoubtedly. Who else should have created them?—With this stupid answer, you behold him more learned than they will be in Harmony after a century of studies; for it will require at least that time to disentangle and classify the work of actual creation, which is very complicated, especially in the vegetable kingdom, where about thirty thousand problems of origin present themselves. Some of them I shall resolve in the part which treats of application. Let us reason about this strange prejudice that God has created every thing. It would follow that God is a despot, and the stars legions of drones. I shall follow my custom in such matters, and prepare the mind by a comparison. Let us suppose ourselves in the country, a hundred leagues from the residence of the king, and having the following conversation with a laborer: Who has the care of this grain?—The king.—Ah! well, who planted these vines?—The king.—You are joking! the king, then, has all the work to himself here. Was it he who planted this orchard, this garden?—Without doubt. Who else did?—Who! why the cultivators, you and your neighbors. It is their work!—What audacity! do you not recognize the authority of the king, then?—Certainly; but I do not confound his authority with his functions, which are to watch over and direct the aggregate of the labors of the kingdom, and to distribute them by gradation from ministers to governors, and so down to laborers.—But the king has all power!—Agreed. Nevertheless, if he can do all, he does not do all; he leaves a portion of the work to each of his subjects, he limits himself to governing the whole, and occupying every body as much as possible; and although he has the right to sow and to plant, it was not he who planted your cabbages.—How! you deny the omnipotence of the king! you are a conspirator.—And you are but half-witted. Adieu.
The stupidity of this laborer would be the same with that of the civilizees who pretend that God has created every thing. What would remain for the planet’s to do, if God did every thing? Why does he not come to till and sow our lands and reap our harvests? The act by which thirty two families sow and cultivate their canton, is the same, in the scale of movement, with that by which thirty-two planets elaborate and furnish one of their number with aromal germs, from which a creation springs. The farmers, every year, recommence their operation and vary it in divers ways; and just so the planets, after some interval, say four or five thousand years for our globe, reiterate and vary the work of creation, which furnishes them, as well as men, with the germs of harvests; for the aromas of eatable and other plants which a globe sheds upon different planets, are of a quality proportioned to the perfection of the germs with which it is furnished, as well in the aromal kingdom, as in the animal, vegetable and mineral kingdoms. All is united in the system of movement. A planet, badly organized in its four kingdoms,[2]is for the other planets, what a wild tree is for us, which bears inedible fruit; it is like a patch of garden covered with bad herbs, and entirely unproductive. Such is our planet, a useless member for the aromal support and for all harmonic intercourse with the others. The other planets are burning with impatience to be able to put ours under cultivation, and re-furnish it with a new creation more profitable for themselves and for us; an effect impossible since the first creation, when the aromas of the globe, still altogether vitiated, made it necessary to adopt the subversive system, or creation in counter-type, which yields the useful products only by way of an infinitely small exception.
I have sufficiently shown that a creation is the concurrent work of all the planets, in which each one intervenes according to its qualities; the details I will give hereafter. I will show by what method we discern the work of each. Till then, if we ask of the civilizees: Who created cabbages? Who created plums? they ought to answer: We know nothing at all about it. We are ignorant of the laws of Aromal movement, of the origin and distribution of the primitive germs. They should beware of answering: It was God who created the plums. He did, without doubt, create the germs or original aromas; they were distributed among the highest beings in the scale, the milliverses, who again divided them amongst the centiverses; these, amongst the deciverses, noniverses, octiverses, down to inverses or universes; these distribute them to the biverses or planets, and these to monoverses or men, who cultivate them. But, if every thing comes from God, it does not follow that God made every thing; and when we see “in the name of the King” on a proclamation, it does not follow that the king made the paper and the paste, that he composed the contents, printed and posted up the placard; but only that every act is made under his supervision and in the name of the royal officers. It is just so with every property and function assigned to the planets; the whole emanates from God through degrees of superior functionaries, who regulate the harmonic manœuvre according to the instructions and primordial will of God; but it is necessary to refer each subaltern operation to the one who has executed it. If they ask you: Who created cabbages? answer: Herschel. And who created plums? The satellites of Herschel, each one modelling according to its dominant passion.
I will not stop to give an aromal catechism after this fashion, which would lead us too far, since the vegetable kingdom alone would furnish thirty thousand questions of origin, and a thousand times more, thirty millions of questions, about the properties and modifications of each vegetable species. What would it be with the other kingdoms? Each of these questions demands studies, researches, upon which I have often run aground after long labor, although I possess the key to this science. I have in vain sought what star has made us a present of the toad; my suspicions rest upon Mars. I have all along limited myself to some few of the most remarkable problems, which will suffice to put naturalists and competent persons upon the track, and open to them a career as new as it is immense, the explanation of the causes and rules of creation, of which thus far they have only studied the effects. Le: us give an instance of this, drawn from the cabbages, or from the plums, since in these vegetables the French are connoisseurs. I continue the aromal catechism, from which I extract a quadrille of hieroglyphics concerning Love.
Who created the Reine-Claude plum? Hebe, the eighth satellite of Herschel, (shedding an aroma in the dominant of fidelity.)
Who created the Golden Drop plum? Cleopatra, a satellite of Herschel (shedding an aroma in the dominant of coquetry.)
Who created the Apricot, the pivotal fruit among plums? Herschel, the Cardinal of Love (shedding the pivotal aroma of matronage.)
Who created the Peach plum, called Brugnon?
Sappho, an ambiguous planet in the Scale of Love (shedding a mixt aroma in the dominants of Sapphism (sentimental love) and Prudery.)
The questions of causes will turn first upon the general plan adopted before creating plums and all the other products which are the work of the different satellites of Herschel. How did they class the characters and functions of Love, represented allegorically by the Apricots and Plums! how did they distribute the different parts among the ten planets of the Scale of Love? how regulate the competency of each to represent such a table of the effects of Love? Why was it ordained that the fruit of Hebe should be green sprinkled with white? that the fruit of Cleopatra should be yellow, touched with a purple spot? How may we be assured that these arrangements were the regular emblems of such a species of Love? Finally, what were the discussions and calculations after which they resolved upon the forms, colors, tastes, and good or bad properties to be distributed among these different fruits, so as faithfully to represent the effects of Love in the human species, whose passions should be depicted in every created object?
On this point, our naturalists will ‘reply that they did not “assist” at the council of amorous allegories held by these gallant planets, before the creation of plums, and that it is for me to render an account of their deliberations, if I was present. Assuredly I was not there: but, as the discoverer of the science by which the causes and rules of creation are determined, I might reply to these various questions. It is enough for me to show the immensity of this new science, which is going to give a soul to all Nature by holding up to us the portraits of our passions, our characters, our perfidies and our duperies, in all the works of Nature, every one of whose products had seemed to us an enigma not to be deciphered. Every veil shall be lifted, if you will only take the trouble to do it, and all studious men will have an ample harvest to gather in.
We are only preluding on this subject, and combating the shameful prejudice, which supposes the universes and their planets plunged in idleness. Of all the injuries which can be done to God, there is none greater than to suppose him the friend and protector of laziness. The author of movement, then, knows how to create only idle worlds! and this is the opinion of a century which boasts of having carried reason to perfection! O nineteenth century! if the kingdom of heaven belongs to the poor in spirit, what an eminent rank must thou occupy in it, as a recompense for thy stupid smartness (bel esprit), which is so different a thing from good understanding! (bon esprit.)
The prejudice, which supposes God to have created every thing, justifies in fact the atheists and materialists; for a creation so vicious in its productions, engendering societies so favorable to vice, gives room for so many recriminations against God, that men are pardonable for doubting his existence rather than attribute this shameful work to him; but if we admit that creatures may create, like God, by employing the germs originally distributed by him, they may commit faults, and the universes in their operations blunder sometimes, as well as our architects and laborers. Think you, our universe, which is yet young, has never committed a mistake? I shall point some out, and you will see that it is not the fault of God if our globe is furnished with so disastrous a creation and afflicted with so many miseries. Neither is it the fault of our thirty-two planets, which have operated as well as possible; but it is the fault of our universe, which acted precipitately and without due consideration in organizing its pivotal system. We shall see hereafter that this folly caused the loss of a cardinal planet of Friendship, which held this seat before our globe, and revolved in the same orbit. The replacing it by our globe gave room for other faults; for always one mistake draws on another. Errors are difficult and slow to repair. The operations of the sidereal vault requiring several thousand years, we have labored for eighteen hundred years past on the operation which is to repair all; I shall speak of it in a special chapter.
Thus far, we conceive that the disorders of the universe ought not to be attributed to God, but to creatures misusing their free will; and in the object which now occupies us, it is the whole sidereal vault, the whole Areopagus of fixed stars, which has committed a fault, with regard to our system and our globe; but if you suppose that God created all, then God alone must be accused, and his universes will be only monuments of despotism, fatalism and indolence. We suppose God like the lion in the fable, who divided the booty into four parts for his associates, and ate all four himself.—Meanwhile, if there is unity in his system, why did he destine man alone to labor, while the superior creatures, the biverses, called planets, and the triverses, called universes, run their whole career in idleness?
This hypothesis plunges us into a crowd of inconsistencies; and in the first place, if the planets do nothing, cultivate nothing, produce nothing for one another, on what are they nourished, and what can be their bonds of harmony? What charms can hold them by attraction in the plane in which we see them fixed? To solve the difficulty, our savans decide that our planets do not eat; but if they do not labor, nor eat, nor perform other necessary functions, if they have not the use of the passions, sensual and spiritual, their functions are reduced to mere promenades! They are then automata, deprived of free will and mechanically applicable to any uses! In this case, the government of the universe is only an act of despotism on the part of God. He deprives himself of the chances of variety, which might spread a charm over his dominion. He imitates a king who, playing at cards with his minister, should wish to choose his hand, and leave no room for chance; the consequence would be ennui for both of them; can we presume that God, the infinitely wise, would commit such a fault in reducing to the part of automata the creatures whom he governs. Our philosophical and religious dogmas, in refusing to the stars industrial and creative functions, have infected with fatalism all the theories of movement; and to this day our foolishness in this sort is equal to that of the good simpletons who cannot break a pot without exclaiming: God’s will be done! They deceive themselves; it is not God’s will that there should be maladress or idleness; as a wise distributor, he wishes that creatures of all degrees should participate in the labors and delights, reserving to himself only the perpetual impulse or attraction, that it may be distributed unitarily, and leaving to the creatures the free will, the power to operate harmoniously for their happiness, or incoherently for their misery; since from the sub-divisions of Harmony and of the subversive order, spring the innumerable chances which form the stimulus of all creatures and of God himself.
Our planets, faithful to his intentions, pursue their harmonic labors of creation; while we think them idle, they are ready to give us a brilliant catalogue in the place of our hundred and thirty serpents and other reptiles hatched from the two first creations. It requires all the effrontery of the naturalists to flatter nature for a work so disgusting.
I have said nothing of the other functions of the planets; it is enough to have commenced with dissipating the prejudice upon a single one of these functions, that of production. In other chapters we shall treat of matters pertaining to the consumption, reproduction and passional mechanism of these stars, which are quite identical with ours, in spite of the variety of methods and processes. It is always, at bottom, the development of the twelve passions, subject, as to forms, to innumerable differences, as I have remarked on the subject of the reproduction of animals.
In truth, we see nothing of all this mechanism of the stars; the aroma is not visible by us. If we could perceive it, we should see the whole planetary air occupied by a crowd of aromal columns crossing it in all directions. We do not see the magnetic fluid, whose circulation about our globe is well established by the motion of the needle which it governs. We do not see the seven colors which exist in the solar ray, before the prism has divided them. We do not see certain other aromas, such as that of electricity, which nevertheless make themselves felt: is it astonishing that we do not see the agents of communication between the planets, and the transmissions of aromal and other substances which take place habitually in their society, from which our planet is excluded? The great planetary atmosphere is all furrowed by these columns of aromas, which traverse it in all directions, and cross each other like the bullets on a field of battle. The planets absorb and give out these aromas in various ways; an aroma of reproduction is absorbed by the poles, an aroma of manducation by the equator, one of plantation or of seed by various latitudes which favor its development; and so with the others, for the planet has points especially adapted to the exercise of each sense. All this mechanism, invisible to us, exists none the less, and it must be repeated for the hundredth time, that men judge nature falsely, when they believe her limited to known resources, to effects and phenomena which fall under our senses.
Is it astonishing that they have been so slow to recognize the interior mechanism of the planets? It is but yesterday that we have known that of the objects contiguous to us: the circulation of the blood, the sexual functions of plants. We believed for twenty-five learned centuries, that nothing, except nourishment, circulated in our body; that the blood, the humors and the corporeal fluids were stationary; that the veins, arteries and glands were in a state of lethargy, condemned to inactivity. Have we not, moreover, thought that the leaves of plants were without functions! It was not known that, the leaf labors as well as the root, that it absorbs the juices to carry them to the trunk, which sends them back into the. wood and the fruit, after elaboration. Now if for twenty-five centuries, we were too ignorant to judge either of the mechanism of our bodies, or that of plants which we had under our hands, is it surprising that we should have erred about the mechanism of the great planetary body, which is, like ourselves and our vegetables, a collection of springs and channels, in which circulate a crowd of fluids inspired and set in operation by the star, to be again respired and distributed amongst other stars.
But how can stars so far from one another talk together? What writing, or what concert can they have? How can they do this? And how can they do that? One might soon fill a page with these questions; but am I expected to explain all in a single chapter? and is it not time to finish this one? The important point was to dissipate that grossest of all prejudices, which establishes the inertia of the stars. Our savans reason continually about the unity of analogy, without ever wishing to subordinate thereto their speculative calculations, since they know in the polyversal scale but three creatures, man or the monoverse, the planet or biverse, and universe or triverse. If yon wish to suppose unity, let us attribute to these creatures passions and labors, as well as to ourselves. We may be deceived in the determination of the labors, it is true; but at least let us hold fast to the principle, and discuss at leisure the details, the most probable mode of passional and industrial relations of the stars. We will examine the different problems in succession. Let us continue first upon the aromal industry before passing to the other planetary functions.
Mineral Kingdom, Vegetable Kingdom, Animal Kingdom.
I have designated by the term terrestrial furnishings (mobilier terrestre) the product of the creations made upon the surface of a planet. They furnish also its interior, for new aromas may be created, which penetrate the body of the planet. We have seen that on the satellites or moons, keys of the first degree, the creations number only 12, besides pivotal one, which is never counted. Upon the cardinal planets, like our globe, they are of the number of 24, distributed as follows:
I have said that we can obtain at will the two creations numbered 3, neuter simple, and 4, neuter composite, because the simple (which will take place, like the second, pivotally on the American continent) is adapted to the seventh social period indicated in the table. Now as we shall omit this period, to pass immediately to the eighth, we shall be able to have the two creations simultaneously, the materials being ready. The aromas of the globe, all vitiated as its system is, exist not the less in a degree sufficient for Harmony. A very short operation, which the planet itself will execute by its boreal ring, will suffice to purge them and refine them. Once raised to the rank of the fourth creation, the third will be all the easier. For this reason they will be put together, twin-like, and will commence, one upon the new, the other upon the old continent, immediately after the inauguration of Harmony. So, every man now living may flatter himself that he will see them, but not in their completeness, for, in spite of the extreme acceleration with which the stars will Ret about it, the work will occupy at least a sieclade, one hundred and forty-four years, but it will be urged on without regard to regular methods. The planetary system will engage in the work, every other business being suspended, because it has pressing need of reinstalling our planet in its functions, where it cannot enter fully without new furnishings or a complete equipment. They will proceed as men do where there i» danger of inundation, when all hands are called out to remove in a couple of hours the crops, which ordinarily could not be gathered in less than two days.
A globe which should not periodically receive new creations, would fall into the same exhaustion with a field which is over-cultivated and never manured. We should see the vegetation degenerate into a bastard growth. Such is the state of our globe: it is a field run out. The creation which we are using will be sufficient to serve during the course of the obscure Lymb, provided the duration of the Lymb do not exceed a certain time, and they do not force the matter, as has happened. Thus the actual creation can no longer suffice for our globe. Let us examine its unsuitableness in the different kingdoms.
In the Mineral kingdom, we soon shall have no more gold and silver. We are stripped of diamonds and precious stones: we are stripped of various minerals very useful in industry, as platina, zinc, antimony, and even tin and mercury. America, or three centuries, has supplied the world with metals and diamonds, because she was yet virgin; but she is already a faded beauty. Potosi today is only Potosi in name: it is a mine in its last agonies. Mexico still yields, but she is sensibly in a decline. They count upon the interior of Africa; it is certain that it conceals more than one Potosi, thanks to the absence of civilization; for the civilizees soon use up the mines. Moreover Africa has mines in the shape of sand, containing gold, open the surface of the earth, as abundant as the iron in the fields of Franche-Comté. Africa is the corps de reserve of the globe in mineralogy. The English know that very well, and send there swarms of travellers under the pretext of philanthropy and geographical explorations. It is evident that the secret end of these philanthropists is to discover the Potosis of Africa, after which it will be easy to enter into understanding with the petty kings of the country for the exploitation: inasmuch as the cannon law, in addition to the means of seduction and of intrigue, would soon bring them to terms; and England would find brilliant resources in Africa; she would succeed there sooner or later, and venturing some caravans with presents, she would finish by immersing herself in the very midst of its wealth.
This perspective is nothing but a subject of alarm, in a mineralogical, and still more in a political point of view. The poor continentals are already slaves enough of the commercial Minotaur; and once let England get possession of the mines of Africa, mines untouched and consequently very fruitful for two or three centuries to come, and soon, of necessity, the whole continent will be reduced to a slavery still more horrible, if that be possible. Europe to-day does service, like a day-laborer, who sells himself for a determinate time, for the harvest or the vintage, in other words as long as the funds hold out; but if England gets hold of the mines of Africa, miserable Europe will finish like the poor villagers, who abandon the plough and go into domestic service.
Let us view this subject on a larger scale; let us abstract the three centuries of domestic servitude which this event would cause for Europe, and suppose ourselves arrived at the epoch when the mines of Africa shall be in as declining a state as those of America, and soon after exhausted, as Mexico will be within a century. Five hundred years will suffice for this. Then there will remain nothing in the way of precious mines upon the globe; the only resource left will be the 400,000 volumes of philosophy, which teach that gold and silver are vile metals, perfidious metals, which ought to be sunk in the bottom of the sea; still, they are less perfidious than copper, which poisons us, and causes sometimes the death of a whole family by the use of a copper kettle overlaid with verdigris. Gold, vile as they may call it, cannot play us such a trick. It is permissible, therefore, to esteem gold, whatever the philosophers may say of it, and to contemplate with alarm the time when the gold and silver of the globe shall begin to fail. So many people are alarmed already at the idea of wanting these vile metals! What will it be when all the mines are exhausted; when the goldsmith’s uses, and meltings down, when the mania for burying treasures in the ground, so common in India and in Europe since the revolutions, when shipwrecks and other absorbents shall have consumed the whole!
Then shall we have to resort to Spartan virtues, to money of iron or copper? But copper itself will be exhausted; the mines of Coperberg and Ekaterniburg are not far from their decline, if they have not already reached it; and what will become of our globe within a thousand years, if it is to receive no new creation in the Mineral as well as other kingdoms? So, as long as we occupy ourselves only with scientific moonshine, with the perceptions of sensation, of intuition, of cognition, it is too certain that all which pertains to the solid goods will go on declining; and it is no trifling damage, this speedy loss of the precious metals, already so rare even during the fertility of the mines! They never yet have furnished wherewithal to meet the demands of urgent utility, such as the table service of silver. Nine tenths of the human race are reduced to spoons of tin, iron or wood. What poverty! Diogenes and Seneca will not persuade us that a service of iron is as convenient as one of silver; that a copper tea-pot, liable to verdigris, is worth as much as one of silver, which cannot hurt us; and on this point, as on so many others, we must feel the want of a new creation, which will give us in abundance the pure metals, so necessary to domestic uses. The actual creation has given us the good only as the exception; in the next it will predominate; it will furnish us with gold and silver sowed in grains, like the iron on the surface of certain countries, which will have foundries of gold, as they have now of iron. Then, (and this may commence within five years,) the whole of the poorer class of the human race, composing two thirds of the population, will be served, for economy, in solid plate. Iron fixtures, as those pertaining to harness, locks, arms and kitchen utensils, in short every thing which man will have to handle, will be wrought only in the pure metals, brilliant, and exempt from rust or poison, as gold and silver and platina are to-day, as many other metals will be, which the creation will afford us in as great abundance as this, present creation has afforded iron, copper and other impure substances: how could it have failed to lavish upon us these unclean productions in the mineral, vegetable and animal kingdoms, since it had to represent, hieroglyphically, the effects of the passions, which engender nothing but political uncleanness during the obscure Lymb, or the civilized, barbarous and savage! chaos?
The same observations apply to diamonds and precious stones, to pearls, marbles, and whatever precious things the mineral kingdom produces. The primitive creation has given us these various objects with a parsimony truly ironical, j It seems as if Nature meant to say to us:’ “I could create the good, but I limit myself to merely showing it to you, that you may feel that you are deprived of it. Gold, diamonds, marble, so useful for the adorning of your persona and the structure of your habitations, shall be hidden away in inaccessible places, whence you can extract them only by unheard of pains. I give you but the shadow of these things, to convince you that you are disgraced and reduced to general indigence.”
I hear the philosophers reply that we have nothing to do with marble or pearls, and that it is enough for an austere re- j publican to have bread, iron, salt-petre and virtues, (in the phrase of 1793,) and { a wife to prepare his radishes, dressed with water, as the house-keeper of Phocion did for her worthy spouse! They will think very differently in Harmony, and, independently of good cheer, upon which I have discoursed, they will be of the opinion that, by virtue of that unity of system, so much demanded by philosophers, man ought to be clothed and adorned like the universe. The universe is sprinkled with suns; man should be sprinkled with diamonds; and of all our fashions the most judicious is that at spangled and embroidered dresses. It is the costume of Gods and Kings upon the stage. Such is the purpose of the Deity, and the destiny of Humanity: a purpose to which philosophy itself adheres, without perceiving it; for it says that man is the mirror of the universe: he ought, then, for the fidelity of the portrait, to be, like the universe, clothed with stars, and dwelling in splendor. A single, bath of unitary aroma will suffice to whiten the interior of certain chains of rocks, to coagulate their grain and form marbles of every species.
Other baths of aroma will give us gold, silver, diamonds and pearls in profusion, not in inaccessible places, not in the bowels of the earth, but on its surface. In the chapter on the Animal Kingdom we shall see in what relations of counter-type the new creations will be distributed.
II. Vegetable Kingdom.
Passing to the Vegetable kingdom, I shall have more than one assault to make upon the naturalists, who will begin by boasting of the gentle presents of Flora, Ceres and Pomona. Poor dupes, these three divinities are mocking you . Flora gives yon play-things at the very moment when you need subsistence. The vegetable system is organized in such a manner, as to satirize the civilizee in the periodical famines to which he is subjected. Three long months of the beautiful season roll away before man reaps the slightest food, for I count as nothing some little trifles, radishes and other minutia; which the Spring affords. Famine, when it steps upon the stage, as in 1812 and 1817, remains famine in spite of Flora; and during the whole reign of Flora our famished people see roses flourishing in May, which are like thorns and thistles for the wretches, dying of hunger, who want fruits and not flowers.
“Ah! but must not the flower precede the fruit? Must not nature have an order, an established method? We must regulate our necessities accordingly, and husband our provisions, &c. &c.” Admirable reasoning! The civilized order, and all the societies of the obscure Lymb, have not the property of laying in provisions in anticipation; they are necessarily the victims of a vegetable system which does not begin to yield until after the equinox, and which furnishes nothing en roquee (nor by diffraction.)
We see so many plants which give the flower before the leaf, why have we none which give a fruit, an eatable substance, before they give the blossom? To support us in this way, nature might have created certain vegetables out of the regular order (roquees,) growing under the snow, and furnishing an aliment to man, in the same manner as the mosses of Lapland, the Ichos of the Cordilleras, are stored up under the snow for the reindeers and vigognes. Nature, in the black truffle, shows us the infinity of her means as to transitions: she gives us a fruit without leaves, or stalk, or root, and more than that, without sowing. The truffle, far more remarkable than the mush-room, proves that nature has ways of effecting bonds and transitions of every sort, even seed-plots of aromas, for the truffle has no other origin. How could nature, so ingenious in binding together her whole system, neglect to bind together winter and summer by some fruits roquees, or anterior to the season of flowers? The creation might provide us thus in two manners; first, by eatable plants with fleshy leaves, which should have their leaves in spring before the flower, without inverting the established order; and then by roots which, sowed like wheat at the end of autumn, should be ripening under the snow (or in the water) and furnish their tubercles in the season of the freshets (fontes.) By these provisions we should have been sheltered from famine; for as soon as we should see a danger of famine, (and any empire may assure itself of that after, the month of October, by looking at an inventory of its harvests,) we should sow an abundance of the two classes of vegetables above mentioned, and we should reap an ample supply therefrom in the months of March and April, at the time of the vernal equinox, when famine first makes itself felt after any scarcity in the grain harvests.
Thus is our vegetable kingdom doubly deficient in products which may be gathered before the general season. There are some for animals, but none for man. Now, an operation is defective when it does not unite itself with the pivot of movement, which is man. Out of 30,000 vegetables one ten thousandth would have sufficed, or four plants formed of fleshy roots or leaves, which might be eaten in the Spring, and growing under the snow like the mosses. Let us add that, if the creation were regular, man would have at his service not four, but forty plants at least of this kind. This, then, is the wise and provident Nature, which his made no provision of guarantees against famine. Is it for want of means? Certainly not. If we could explore a planet as well organized as Jupiter, we should find these premature plants as numerous and as various as the fruits of our orchards. Our globe is completely destitute of this sort of vegetables, and it is evident that this creation is only an abortion in the movement called roquee, notwithstanding its pretended wealth of 30,000 species, 29,000 of which are worse than useless. This I shall prove hereafter.
Were the planets ignorant that it is necessary in a regular system to contrive a movement roquee, an anticipation of the harvest? Undoubtedly not. This anticipation (roquage) is one of the fundamental rules of movement; a rule which characteristic minds[3]divine by inspiration. Thus the inventor of the game of chess has made use of it, though with too much restriction; but he has at least the honor of having recognized a great principle of movement in a game, which, among amusements, is the most beautiful conception of the human mind.
I limit myself to this complaint against the amiable Flora. I might lay a thousand other sins to her charge, and change her crown of roses into a crown of thistles, but beautiful women require to be managed. This flower-goddess bamboozles us with her sweet Spring, which regales only the eyes! I can only compare it to a feast given at Lyons by a certain general, who made a great flourish of trumpets about this soiree for a month beforehand. People canvassed for admission, and various speculators, they say, took medicine and clysters the night before to prepare their stomachs. We may say without exaggeration that several arrived there with appetites of twenty-four hours standing, a very common calculation with certain guests. The debut was brilliant for the eyes: the young danced, the old conversed and waited for the supper. Midnight arrives; the clock strikes one, and there is nothing heard of it. The impatient guests scarcely find a few glasses of lemonade, which only serve to deepen tbo abyss. They judge the tapper to be altogether too much deferred. Finally it strikes two; all the oracles decide that it will not do to delay the supper a moment longer, and in all frankness they intimate as much to one of the chiefs of the house, but, O sad and dolorous discomfiture! He replies that it is a dancing party, and that there is no supper! I leave the reader to imagine what an impression this thunder-clap produced upon the assembly. Every one would have betaken himself to the restorateur, but in the provinces the restorateurs are all asleep by that time, especially in winter. The majority of the assembly deserted and went to wake up whom they could, to give them refreshments. The gourmands next day had the laugh upon them for their disappointment, and even the most sober declared themselves mystified; for there is no good feast, where there is no table set; and I wished to bring this complaint against the ridiculous season of Flora, who nourishes with vapor the poor human race, after a winter passed most commonly in privations.
Then comes Ceres with her sad harvests. What pains it costs to reap and to prepare this miserable bread! Well did the God of the Jews say to our first father: “In the sweat of thy face shalt thou earn thy bread!” The Scriptures, in representing this cultivation of wheat as a punishment inflicted upon man, do not exaggerate. It is not possible to accumulate more fatigues and disgusts than are experienced in the labors necessary to this cheap nourishment. And yet it is the pivot of the alimentary system of man. Fine trophy for those who first imagined this creation, so much boasted by our naturalists! The stars who made it, take compassion on us for it. The aromal crossness of the globe does not permit this epoch to operate better; but it will be seen after the next creation how the stars operate upon a globe which furnishes them with good materials! and then the gifts of Ceres in grains will be appreciated at their mediocre value.
I say as much of the gifts of Pomona, which, for the most part, shine only in a negative sense, for the same reason that one-eyed men are kings among the blind. There are undoubtedly some pleasant fruits, but too many insects with whom we have to dispute the title. Besides, their duration is too short, their preservation too difficult, and their distribution very unseasonable. The temperate zone wants fruits in the very season when they are most needed, in the great heats. There is a whole month’s cessation between the red fruits and those of autumn; the plum and the apricot, which occupy the interregnum, are feverish and repugnant to many.
I speak here of the popular consumption. Without doubt the rich, by getting the first pick, are always well provided; Prince Potemkin ate cherries at St. Petersburg in the month of January, by paying a crown a piece for them; but in discoursing of the abundance or scarcity of an article of food, it is understood that we speak with reference to the people; and in this view it may be said that the inhabitant of London has no melons, although the rich may at a great expense procure them.
In fact, if we observe how few varieties the 30,000 plants furnish for our tables, we cannot fail to be astonished at the poverty of this creation, and to desire that the human race should exert itself to replace it as soon as possible, preserving only the better and more distinguished vegetables, which after the new creation will be far more precious than before, since it will furnish us, in the animal kingdom, with counter-types or destroyers of these legions of insects which devour our garden vegetables and fruits. In agriculture, as in other functions, the honest industrial toils only for knaves; and nature, who has surrounded him with a legion of knaves in the human form, should, by analogy, by unity of system, assail his granaries, fields and gardens with knaves, who, in the shape of insects, carry off the fruit of his labors in all directions. What was the need of creating thirty-three species of weevils to devour our wheat? When the God of the Jews condemned Adam to reap this wheat by the sweat of his brow, he might at least have left him in possession of the wheat so painfully obtained, and not have unloosed against him thirty-three species of the same genus of ravagers! One must be an enemy of good sense, to see the work of a beneficent God in a creation so odious, and to refuse to recognize in it a provisionary monstrosity, compelled by circumstances, and which authors arc impatient to replace!
I have said that the creations grow old and become in time unsuitable for a globe; our own furnishes a proof of this, it gives us nothing good for the great majority: it reduces the villagers to gross dishes, cabbages, and kidney-beans and peas. On the other hand, this paltry creation, in depriving the poor man of wines and perfumed tonics, reduces him to the use of garlic, which corrupts his breath. . . . . A corruption of the composite order, which transforms the civilizee into a walking dunghill; worthy fruit of a creation so well distributed for the aromal perfection of man! These gross productions could suffice in the primitive ages of industry, when kings, like Ulysses, lived upon the product of their flocks, and when the princess Nausicaa was proud of going out to wash her own robes. The times are changed; the progress of intelligence has created more wants for the middling class, than the class of kings had in the age of Homer. Meanwhile the creation has not augmented its productions: the new tributes of the two Indias, sugar, coffee, &c., are not diffused among the people, and it is evident that our people live more poorly than the people of antiquity, who devoured great quarters of meat, while ours have often only vegetables and had bread. The creation therefore has grown old, inasmuch as it no longer coincides with the wants of the social world; it would be still more out of proportion if we had arrived at the sixth period, or guaranteeism.
From the earliest ages the creation has presented inexcusable omissions, among others that of fruits. It has been seen that they fail us in the heat of summer, and that the feverish cohort of plums and apricots is equivalent to a veritable destitution, During the hot season, the cities, well provided in their environs with skilful gardeners, can prolong the duration of the red fruits, accelerate the pear, and nearly cover the interval. But the country has nearly six weeks holiday and suspension of fruits in midsummer; the melting pears, the melons and the grapes, which would be so desirable in July, do not arrive until the end of August, when the weather is cooler. In September the fruits offer the same superabundance with the flowers in May, every thing in one season, and nothing in another: the pear does not hold out till November, the grape is over in December (for the people); there remains in January only the apple, which seems to linger to remind us of the absence of fruits: it is the exception which confirms the rule.
We are only preluding upon the subject, and I shall take up again the vices of this odious creation, which seems, and really is a system of organized treachery against man, even in the most seducing gifts of nature. There is nothing more tempting than the gooseberry; you think to refresh yourself with a beautiful bunch, and instantly you taste the noisome little bugs concealed between the berries, and whose color has deceived the eye. If you would believe the naturalists, they would find in all these abominations a theme for a panegyric upon beneficent Nature; but, to speak plainly, let us confess that our globe is furnished with an infernal creation, the vices of which I shall explain more regularly in the following chapter.
III. Animal Kingdom.
Tigers and wolves! wasps and bedbugs! rats and vipers! it is for you to reply to the apologists of good and simple Nature; and I have been waiting to bring you upon the stage to describe her work.
In the scale of general harmony, an animal, a subaltern who attacks the chief, or man, is a monstrosity, as much as an assassin who stabs the King. Habituated to a divergent creation, in which all nature is in war against man, we have not observed the absurdity of such an order. It is all regular enough if you please to consider it according to our political prejudices, according to our laws, which consecrate only violence and falsehood; but on a globe harmonically furnished, the creations ought to give only creatures friendly to man, with the exception of one eighth, of a mixed or unsocial character, without being in rebellion against man. Such is the swallow, which does us no harm, but which is incompatible with us, and from which we derive no service; for neither its flesh nor its plumage can be useful to us; while the partridge and the quail, although not associated with us, are negative servants who furnish us a very precious subsistence.
To estimate the poverty of the animal kingdom upon our globe, it is necessary to analyze the proportion of creatures useful and useless to man; it give the following:
Domesticated Quadrupeds.
[Here the manuscript is broken off, and as to the section on the Aromal Kingdom, indicated in the summary, it was never even commenced.]

[1] I use the word co-plantation to signify the active intervention of two animated creatures, identical in species, one of which explants and the other implants; whereas in our plantations and cultures, the earth which cooperates with us by its surface, and the sun, which co-operates with us by its rays, are not creatures of the same species with ourselves.
[2] Observe, the pivot is never counted in movement. This is why we only count four kingdoms, without mentioning the pivotal, or passional kingdom which is superior; just as we only count thirty-two planets, without speaking of the sun, which is the principal.
[3] I use the words characteristic minds as a correction upon the word inspiration. I am far from believing in inspirations; but it is evident that certain minds are inclined by character to this or that kind of labor, and that they divine ingeniously, or mechanically if you will, its natural methods; witness Homer in Epic poetry, witness Archimedes and Pascal in geometry. A mendicant, three thousand years before us, and in an age of ignorance, determines the rules of a transcendent style of poetry, unknown to his own time, a style to which our savans, with all their study, cannot attain, in spite of the artificial aids which have been lavished upon them? After that, how can we doubt that there are characters in whom the excess of natural aptitude is equivalent to inspiration? And am not I, in the theory of Harmony, what Homer was in the Epic! I appeal to posterity.—Note of Fourier.

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  1. Although for the most part these translations from the Harbinger are quite good, I noticed a few pretty obvious errors while proofreading this one, so a necessary phase will be to check them against the original French.