Considering the first named view, namely that the soul is newly created, and that its condition has been arbitrarily fixed by the Divine Power, the student free from prejudice or fear finds it difficult to escape the conclusion that under this plan of creation there is lacking a manifestation of Divine Justice. Even admitting the inability of the finite mind to fully grasp infinite principles, man is still forced to the realization of the manifest inequality and injustice of the relative positions of human beings on earth, providing that the same is thrust arbitrarily upon them; and it would seem that no amount of future reward could possibly equalize or explain these conditions. Unless there be "something back of it all," it would certainly seem that Injustice was manifested. Of course, many argue that the idea of Justice has nothing to do with the universal processes, but all who think of a Divine Being, filled with Love, and Justice, are compelled to think that such qualities must manifest themselves in the creations of such a Being. And, if there be nothing "back of it all," then the candid observer must confess that the scheme of Justice manifested is most faulty according even to the human imperfect idea of Justice. As Figuier, a French writer said about forty years ago: "If there are a few men well organized, of good constitution and robust health, how many are infirm, idiotic, deaf-mute, blind from birth, maimed, foolish and insane? My brother is handsome and well-shaped: I am ugly, weakly, rickety, and a hunchback. Yet we are sons of the same mother. Some are born into opulence, others into the most dreadful want. Why am I not a prince and a great lord, instead of a poor pilgrim on the earth, ungrateful and rebellious? Why was I born in Europe and at Paris, whereby civilization and art life is rendered supportable and easy, instead of seeing the light under the burning skies of the tropics, where, dressed out in a beastly muzzle, a skin black and oily, and locks of wool, I should have been exposed to the double torments of a deadly climate and a barbarous society? Why is not a wretched African negro in my place in Paris, in conditions of comfort? We have, either of us, done nothing to entitle us to our assigned places: we have invited neither this favor nor that disgrace. Why is the unequal distribution of the terrible evils that fall upon some men, and spare others? How have those deserved the partiality of fortune, who live in happy lands, while many of their brethren suffer and weep in other parts of the world?"