As man can attain to certain truths which are without any mixture of fallacy, which when once he comprehends them he can never any more doubt, and which though thus absolute do not fetter his intellect but first give it the use of all its powers to the extent of those truths; so he can conceive of an Intelligence in which all truth is thus without taint of error. Not only is such an Intelligence conceivable, it is necessary to conceive it, in order to complete the scientific induction of “a sphere of thought from which all limits are withdrawn,” forced upon us by the demonstrations of the exact sciences.[111-2] Thus do we reach the foundation for the faith in a moral government of the world, which it has been the uniform characteristic of religions to assert; but a government, as thus analytically reached, not easily corresponding with that which popular religion speaks of. Such feeble sentiments as mercy, benevolence and effusive love, scarcely find place in this conception of the source of universal order. In this cosmical dust-cloud we inhabit, whose each speck is a sun, man’s destiny plays a microscopic part. The vexed question whether ours is the best possible or the worst possible world, drops into startling insignificance. Religion has taught the abnegation of self; science is first to teach the humiliation of the race. Not for man’s behoof were created the greater and the lesser lights, not for his deeds will the sun grow dark or the stars fall, not with any reference to his pains or pleasure was this universe spread upon the night. That Intelligence which pursues its own ends in this All, which sees from first to last the chain of causes which mould human action, measures not its purposes by man’s halting sensations. Such an Intelligence is fitly described by the philosopher-poet as one, “Wo die Gerechtigkeit so Wurzel schläget, Und Schuld und Unschuld so erhaben wäget Dass sie vertritt die Stelle aller Güte.”[112-1] In the scheme of the universe, pain and pleasure, truth and error, has each its fitness, and no single thought or act can be judged apart from all others that ever have been and ever shall be. Such was the power that was contemplated by the Hebrew prophet, one from which all evil things and all good things come, and who disposes them all to the fulfilment of a final purpose: “I am the Lord and there is none else. I form the light and create darkness; I make peace and create evil.” “I am God and there is none like me, declaring the end from the beginning, and from ancient times the things which are not yet done.”[113-1] In a similar strain the ancient Aryan sang:-- “This do I ask thee, tell me, O Ahura! Who is he, working good, made the light and also darkness? Who is he, working good, made the sleep as well as waking? Who the night, as well as noon and the morning?” And the reply came: