“However absurd this outcome of the second problem may seem, it was adopted by half the human race in the sunny lands where smiling mythologies were created.  Those amorous nations were consistent; with them all was God, even Fear and its dastardy, even crime and its bacchanals.  If we accept pantheism,—­the religion of many a great human genius,—­who shall say where the greater reason lies?  Is it with the savage, free in the desert, clothed in his nudity, listening to the sun, talking to the sea, sublime and always true in his deeds whatever they may be; or shall we find it in civilized man, who derives his chief enjoyments through lies; who wrings Nature and all her resources to put a musket on his shoulder; who employs his intellect to hasten the hour of his death and to create diseases out of pleasures?  When the rake of pestilence and the ploughshare of war and the demon of desolation have passed over a corner of the globe and obliterated all things, who will be found to have the greater reason,—­the Nubian savage or the patrician of Thebes?  Your doubts descend the scale, they go from heights to depths, they embrace all, the end as well as the means.

“But if the physical world seems inexplicable, the moral world presents still stronger arguments against God.  Where, then, is progress?  If all things are indeed moving toward perfection why do we die young? why do not nations perpetuate themselves?  The world having issued from God and being contained in God can it be stationary?  Do we live once, or do we live always?  If we live once, hurried onward by the march of the Great-Whole, a knowledge of which has not been given to us, let us act as we please.  If we are eternal, let things take their course.  Is the created being guilty if he exists at the instant of the transitions?  If he sins at the moment of a great transformation will he be punished for it after being its victim?  What becomes of the Divine goodness if we are not transferred to the regions of the blest —­should any such exist?  What becomes of God’s prescience if He is ignorant of the results of the trials to which He subjects us?  What is this alternative offered to man by all religions,—­either to boil in some eternal cauldron or to walk in white robes, a palm in his hand and a halo round his head?  Can it be that this pagan invention is the final word of God?  Where is the generous soul who does not feel that the calculating virtue which seeks the eternity of pleasure offered by all religions to whoever fulfils at stray moments certain fanciful and often unnatural conditions, is unworthy of man and of God?  Is it not a mockery to give to man impetuous senses and forbid him to satisfy them?  Besides, what mean these ascetic objections if Good and Evil are equally abolished?  Does Evil exist?  If substance in all its forms is God, then Evil is God.  The faculty of reasoning as well as the faculty of feeling having been given to man to use, nothing can be more excusable in him than to seek to know the meaning of human suffering and the prospects of the future.