or the soul was like a little child (for the soul was then in its infancy) who, holding in his hand small bits of straw or wood, sees them in a vague and superficial way without being able to count or distinguish them. But let some one attach a kind of banner, or standard, to this bit of wood (which perhaps is called a mast), and another banner to another similar object; let the first be known by the symbol 1, and the second by the symbol or number 2, then the child will be able to count the objects, and in this way he will learn all of arithmetic. As soon as one figure seems equal to another in its numerical sing, he will decide without difficulty that they are two different bodies, that 1+1 make 2, and 2+2 make 4, etc.
This real or apparent likeness of figures is the fundamental basis of all truths and of all we know. Among these sciences, evidently those whose signs are less simple and less sensible are harder to understand than the others, because more talent is required to comprehend and combine the immense number of words by which such sciences express the truths in their province. On the other hand, the sciences that are expressed by the numbers or by other small signs, are easily learned; and without doubt this facility rather than its demonstrability is what has made the fortune of algebra.
All this knowledge, with which vanity fills the balloon-like brains of our proud pedants, is therefore but a huge mass of words and figures, which form in the brain all the marks by which we distinguish and recall objects. All our ideas are awakened after the fashion in which the gardener who knows plants recalls all stages of their growth at sight of them. These words and the objects designated by them are so connected in the brain that it is comparatively rare to imagine a thing without the name or sign that is attached to it.
I always use the word ``imagine,'' because I think that everything is the work of imagination, and that all the faculties of the soul can be correctly reduced to pure imagination in which they all consist.
Thus judgment, reason, and memory are not absolute parts of the soul, but merely modifications of this kind of medullary screen upon which images of the objects painted in the eye are projected as by a magic lantern.
But if such is the marvelous and incomprehensible result of the structure of the brain, if everything is perceived and explained by imagination, why should we divide the sensitive principle which thinks in man? Is not this a clear inconsistency in the partisans of the simplicity of the mind? For a thing that is divided can no longer without absurdity be regarded as indivisible. See to what one is brought by the abuse of language and by those fine words (spirituality, immateriality, etc.) used haphazard and not understood even by the most brilliant.
Nothing is easier than to prove a system based, as this one is, on the intimate feeling and personal experience of each individual. If the imagination, or let us say, that fantastic part of the brain whose nature is as unknown to us as its way of acting, be naturally small or weak, it will hardly be able to compare the analogy or the resemblance of its ideas, it will be able to see only what is face to face with it, or what affects it very strongly;
and how will it see all this! Yet it is always imagination which apperceives, and imagination which represents to itself all objects along with their names and symbols; and thus, once again, imagination is the soul, since it plays all the roles of the soul.
By the imagination, by its flattering brush, the cold skeleton of reason takes on living and ruddy flesh, by the imagination the sciences flourish, the arts are adorned, the wood speaks, the echoes sigh, the rocks weep, marble breathes, and all inanimate objects gain life. It is imagination again which adds the piquant charm of voluptuousness to the tenderness of an amorous heart; which makes tenderness bud in the study of the philosopher and of the dusty pedant, which, in a word, creates scholars as well as orators and poets. Foolishly decried by some, vainly praised by others, and misunderstood by all; it follows not only in the train of the graces and of the fine arts, it not only describes but can also measure nature. It reasons, judges, analyzes, compares, and investigates. Could it feel so keenly the beauties of the pictures drawn for it, unless it discovered their relations?
No, just as it cannot turn its thoughts on the pleasures of the senses, without enjoying their perfection or their voluptuousness, it cannot reflect on what it has mechanically conceived, without thus being judgment itself.
The more the imagination or the poorest talent is exercised, the more it gains in embonpoint, so to speak, and the larger it grows. It becomes sensitive, robust, broad, and capable of thinking.
The best of organisms has need of this exercise.
Man's preeminent advantage is his organism. In vain all writers of books on morals fail to regard as praiseworthy those qualities that come by nature, esteeming only the talents gained by dint of reflection and industry. For whence come, I ask, skill, learning, and virtue, if not from a disposition that makes us fit to become skillful, wise, and virtuous? And whence again, comes this disposition, if not from nature? Only though nature do we have any good qualities; to her we owe all that we are. Why then should I not esteem men with good natural qualities as much as men who shine by acquired and as it were borrowed virtues?
Whatever the virtue may be, from whatever source it may come, it is worthy of esteem; the only question is, how to estimate it.
