Jeremiah has been called the blackest of pessimists, and among his best-known sayings some seem to justify the charge:— Can the Ethiop change his skin, Or the leopard his spots? Then also may ye do good, Who are wont to do evil.(200) And again, False above all is the heart, And sick to despair, Who is to know it? But to his question came the answer:— I, the Lord, searching the heart, And trying the reins, To give to each man as his ways, As the fruit of his doings.(201) In this answer there is awfulness but not final doom. The affirmation of a man’s dread responsibility for his fate implies, too, the liberty to change his ways. In the dim mystery of the heart freedom is clear. Similarly, and even more plainly, is this expressed in the earlier call to _break up the fallow-ground_. This implies that beneath those surfaces of the national life, whether of callous indifference on the one hand or of shallow feeling on the other, there is soil which, if thoroughly ploughed, will be hospitable to the good seed and fit to bring forth fruits meet for repentance. Human nature even at its worst has tracts other than those on which there has been careless sowing among thorns, moral possibilities below those of its abused or neglected surfaces. Let us mark this depth, which the Prophet’s insight has already reached. Much will come out of it; this is the matrix of all developments by himself and others of the doctrine of man and his possibilities under God. And for all time the truth is valid that many spoiled or wasted lives are spoiled or wasted only on the surface; and that it is worth while ploughing deeper for their possibilities.(202) In what form the deep ploughing required was _at first_ imagined by the Prophet we see from the immediately following Oracles. 2. Oracles on the Scythians. (With some others: IV. 5-VI. 29.)