The universe thus conceived would be, if not intelligible, at least admissible by our reason; but in that universe float billions of worlds limited by space and time. They are born, they die and they are born again. They form part of the whole; and we see, therefore, that parts of that which has neither beginning nor end themselves begin and end. We, in fact, know only those parts; and they are of a number so infinite that in our eyes they fill all infinity. That which is going nowhere teems with that which appears to be going somewhere. That which has always known what it wants, or will never learn, seems to be eternally experimenting with more or less ill-success. At what goal is it aiming, since it is already there? Everything that we discover in that which could not possibly have an object looks as though it were pursuing one with inconceivable ardour; and the mind that animates what we see, in that which should know everything and possess itself, seems to know nothing and to seek itself without intermission. Thus all that is apparent to our senses in infinity gainsays that which our reason is compelled to ascribe to it. According as we fathom it, we come to understand how deep is our want of understanding; and, the more we strive to penetrate the two incomprehensible problems that stand face to face, the more they contradict each other. 3 What will become of us amid all this confusion? Shall we leave the finite wherein we dwell to be swallowed up in this or the other infinite? In other words, shall we end by absorption in the infinite which our reason conceives, or shall we remain eternally in that which our eyes behold, that is to say, in numberless changing and ephemeral worlds? Shall we never leave those worlds which seem doomed to die and to be reborn eternally, to enter at last into that which, from all eternity, can neither have been born nor have died and which exists without either future or past? Shall we one day escape, with all that surrounds us, from this unhappy speculation, to find our way at last into peace, wisdom, changeless and boundless consciousness, or into hopeless unconsciousness? Shall we have the fate which our senses foretell, or that which our intelligence demands? Or are both senses and intelligence only illusions, puny implements, vain weapons of an hour, which were never intended to examine or defy the universe? If there really be a contradiction, is it wise to accept it and to deem impossible that which we do not understand, seeing that we understand almost nothing? Is truth not at an immeasurable distance from these inconsistencies which appear to us enormous and irreducible and which, doubtless, are of no more importance than the rain that falls upon the sea? 4