Suppose that a child in its mother’s womb were endowed with a certain consciousness; that unborn twins, for instance, could, in some obscure fashion, exchange their impressions and communicate their hopes and fears to each other. Having known naught but the warm maternal shades, they would not feel straitened nor unhappy there. They would probably have no other idea than to prolong as long as possible that life of abundance free from cares and of sleep free from alarms. But, if, even as we are aware that we must die, they too knew that they must be born, that is to say, that they must suddenly leave the shelter of that gentle darkness and abandon for ever that captive but peaceful existence, to be precipitated into an absolutely different, unimaginable and boundless world, how great would be their anxieties and their fears! And yet there is no reason why our own anxieties and fears should be more justified or less ridiculous. The character, the spirit, the intentions, the benevolence or the indifference of the unknown to which we are subject do not alter between our birth and our death. We remain always in the same infinity, in the same universe. It is perfectly reasonable and legitimate to persuade ourselves that the tomb is no more dreadful than the cradle. It would even be legitimate and reasonable to accept the cradle only on account of the tomb. If, before being born, we were permitted to choose between the great peace of non-existence and a life that should not be completed by the glorious hour of death, which of us, knowing what he ought to know, would accept the disquieting problem of an existence that would not lead to the reassuring mystery of its end? Which of us would wish to come into a world where we can learn so little, if he did not know that he must enter it if he would leave it and learn more? The best thing about life is that it prepares this hour for us, that it is the one and only road leading to the magic gateway and into that incomparable mystery where misfortunes and sufferings will no longer be possible, because we shall have lost the body that produced them; where the worst that can befall us is the dreamless sleep which we number among the greatest boons on earth; where, lastly, it is almost unimaginable that a thought should not survive to mingle with the substance of the universe, that is to say, with infinity, which, if it be not a waste of indifference can be nothing but a sea of joy. 5