342. I also doubt, with M. Bayle, whether pain be necessary in order to warn men of peril. But this writer goes too far (_Reply to the Questions of a Provincial_, vol. II, ch. 77, p. 104): he seems to think that a feeling of pleasure could have the same effect, and that, in order to prevent a child from going too near the fire, God could give him ideas of pleasure in proportion to the distance he kept from it. This expedient does not appear very practicable with regard to all evils, unless a miracle were involved. It is more natural that what if it were too near would cause an evil should cause some foreboding of evil when it is a little less near. Yet I admit that it is possible such a foreboding will be something less than pain, and usually this is the case. Thus it indeed appears that pain is not necessary for causing one to shun present peril; it is wont rather to serve as a penalty for having actually plunged into evil, and a warning against [331] further lapse. There are also many painful evils the avoidance whereof rests not with us. As a dissolution of the continuity of our body is a consequence of many accidents that may happen to us, it was natural that this imperfection of the body should be represented by some sense of imperfection in the soul. Nevertheless I would not guarantee that there were no animals in the universe whose structure was cunning enough to cause a sense of indifference as accompaniment to this dissolution of continuity, as for instance when a gangrenous limb is cut off; or even a sense of pleasure, as if one were only scratching oneself. For the imperfection that attends the dissolution of the body might lead to the sense of a greater perfection, which was suspended or checked by the continuity which is now broken: and in this respect the body would be as it were a prison. 343. There is also nothing to preclude the existence in the universe of animals resembling that one which Cyrano de Bergerac encountered in the sun. The body of this animal being a sort of fluid composed of innumerable small animals, that were capable of ranging themselves in accordance with the desires of the great animal, by this means it transformed itself in a moment, just as it pleased; and the dissolution of continuity caused it no more hurt than the stroke of an oar can cause to the sea. But, after all, these animals are not men, they are not in our globe or in our present century; and God's plan ensured that there should not be lacking here on earth a rational animal clothed in flesh and bones, whose structure involves susceptibility to pain.