IN THE ANIMAL’S COURT
The testimony showed (1) that the Rabbit, having declined to volunteer, was enlisted by compulsion, and (2) deserted in the face of the enemy on the eve of battle. Being asked if he had anything to say for himself before sentence of death should be passed upon him for violating the military law forbidding cowardice and desertion, he said he had not desired to violate that law, but had been obliged to obey a higher law which took precedence of it and set it aside. Being asked what law that was, he answered, “The law of God, which denies courage to the rabbit.”
Verdict of the Court: To be disgraced in the presence of the army; stripped of his uniform; marched to the scaffold, bearing a placard marked “Coward,” and hanged.
The testimony showed that the Lion, by his splendid courage and matchless strength and endurance, saved the battle.
Verdict of the Court: To be given a dukedom, his statue to be set up, his name to be writ in letters of gold at the top of the roll in the Temple of Fame.
The testimony showed that he had broken the divine law, “Thou shalt not steal.” Being asked for his defense, he pleaded that he had been obliged to obey the divine law, “The Fox shall steal.”
Verdict of the Court: Imprisonment for life.
The evidence showed that he had spent many days and nights, unwatched, in the paddock with the poultry, yet had triumphed over temptation.
Verdict of the Court: Let his name be honored; let his deed be praised throughout the land by public proclamation.
The Court: Prisoner, it is charged and proved that you are poorly contrived and badly constructed. What have you to say to this?
Answer: I did not contrive myself, I did not construct myself.
The Court: It is charged and proved that you have moved when you should not have moved; that you have turned out of your course when you should have gone straight; that you have moved swiftly through crowds when the law and the public weal forbade a speed like that; that you leave a stench behind you wherever you go, and you persist in this, although you know it is improper and that other machines refrain from doing it. What have you to say to these things?
Answer: I am a machine. I am slave to the law of my make, I have to obey it, under all conditions. I do nothing, of myself. My forces are set in motion by outside influences, I never set them in motion myself.
The Court: You are discharged. Your plea is sufficient. You are a pretty poor thing, with some good qualities and some bad ones; but to attach personal merit to conduct emanating from the one set, and a personal demerit to conduct from the other set would be unfair and unjust. To a machine, that is—to a machine.
One is obliged to concede that in true loftiness of character, Man cannot claim to approach even the meanest of the Higher Animals. It is plain that he is constitutionally incapable of approaching that altitude; that he is constitutionally afflicted with a Defect which must make such approach forever impossible, for it is manifest that this defect is permanent in him, indestructible, ineradicable.
I find this Defect to be the Moral Sense. He is the only animal that has it. It is the secret of his degradation. It is the quality which enables him to do wrong. It has no other office. It is in capable of performing any other function. It could never hate been intended to perform any other. Without it, man could do no wrong. He would rise at once to the level of the Higher Animals.
Since the Moral Sense has but the one office, the one capacity (to enable man to do wrong) it is plainly without value to him. It is as valueless to him as is disease. In fact, it manifestly is a disease.
Rabies is bad, but it is not so bad as this disease. Rabies enables a man to do a thing, which he could not do when in a healthy state: kill his neighbor with a poisonous bite. NC) one is the better man for having rabies: The Moral Sense enables a man to do wrong. It enables him to do wrong in a thousand ways. Rabies is an innocent disease, compared to the Moral Sense. No one, then, can be the better man for having the Moral Sense. What now, do we find the Primal Curse to have been? Plainly what it was in the beginning: the infliction upon man of the Moral Sense; the ability to distinguish good from evil; and with it, necessarily, the ability to do evil; for there can be no evil act without the presence of consciousness of it in the doer of it.
And so I find that we have descended and degenerated, from some far ancestor (some microscopic atom wandering at its pleasure between the mighty horizons of a drop of water perchance) insect by insect, animal by animal, reptile by reptile, down the long highway of smirch less innocence, till we have reached the bottom stage of development (namable as the Human Being). Below us, nothing. Nothing but the Frenchman…
He has just one stupendous superiority. In his intellect he is supreme. The Higher Animals cannot touch him there. It is curious, it is noteworthy, that no heaven has ever been offered him wherein his one sole superiority was provided with a chance to enjoy itself. Even when he himself has imagined a heaven, he has never made provision in it for intellectual joys. It is a striking omission. It seems a tacit confession that heavens are provided for the Higher Animals alone. This is matter for thought; and for serious thought. And it is full of a grim suggestion: that we are not as important, perhaps, as we had all along supposed we were.