But let us bear in mind what the question is. We are trying to find out how men came to think that there are in reality two categories of things, radically heterogeneous and incomparable to each other. Now how could the spectacle of nature give rise to the idea of this duality? Nature is always and everywhere of the same sort. It matters little that it extends to infinity: beyond the extreme limit to which my eyes can reach, it is not different from what it is here. The space which I imagine beyond the horizon is still space, identical with that which I see. The time which flows without end is made up of moments identical with those which I have passed through. Extension, like duration, repeats itself indefinitely; if the portions which I touch have of themselves no sacred character, where did the others get theirs? The fact that I do not see them directly, is not enough to transform them.[172] A world of profane things may well be unlimited; but it remains a profane world. Do they say that the physical forces with which we come in contact exceed our own? Sacred forces are not to be distinguished from profane ones simply by their greater intensity, they are different; they have special qualities which the others do not have. Quite on the contrary, all the forces manifested in the universe are of the same nature, those that are within us just as those that are outside of us. And especially, there is no reason which could have allowed giving a sort of pre-eminent dignity to some in relation to others. Then if religion really was born because of the need of assigning causes to physical phenomena, the forces thus imagined would have been no more sacred than those conceived by the scientist to-day to account for the same facts.[173] This is as much as to say that there would have been no sacred beings and therefore no religion.