BRAHMIN.—I do not know what you mean by a free agent. I can affix no certain idea to these words. To be free, is to do whatever we think proper, and not to will whatever we please. All I know of the matter is, that Ravaillac voluntarily committed the crime, of which he was destined by fate to be the instrument. This crime was no more than a link of the great chain of destiny. JESUIT.—You may say what you will, but the affairs of this world are far from having any such dependence as you are pleased to think. What signifies, for example, this useless conversation of ours, here on the shores of the East Indies? BRAHMIN.—What you and I say in conversation is doubtless sufficiently insignificant; but, for all that, were you not here, the machine of the universe would be extremely changed from what it is. JESUIT.—There your Brahmin reverence is pleased to advance a huge paradox truly. BRAHMIN.—Your Ignatian fathership may believe me or no, as you like it. But assuredly, we should never have had this conversation together, had you not come into the East Indies. You had never made this voyage, had not your St. Ignatius de Loyola been wounded at the siege of Pampeluna, or had not the king of Portugal persisted in discovering the passage round the Cape of Good Hope. Now, prithee, did not the king of Portugal, with the help of the compass, entirely change the face of this world of ours? But it was first of all necessary that a certain Neapolitan should make this discovery of the compass; now tell me, if you have the face, that everything is not wholly subservient to one constant and uniform tenor of action; which by indissoluble, but invisible, concatenation, unites all that lives, or acts, or dies, or suffers on the surface of our globe? JESUIT.—What then would become of our future contingents? BRAHMIN.—What care I what become of them? but yet the order established by the hand of an eternal and almighty God must certainly exist forever. JESUIT.—Were one to listen to you, we ought not to pray to God at all. BRAHMIN.—It is our duty to adore Him. But pray what mean ye by praying to God? JESUIT.—What all the world means by it, to be sure: that He would grant our petitions, and favor us in all our wants. BRAHMIN.—I understand you. You mean, that a gardener might obtain clear sunshine weather, at a time which God had ordained from all eternity to produce rains; and that a pilot should have an easterly wind, when a westerly wind ought to refresh the earth, as well as the seas? My good father, to pray as we ought is to submit one’s self wholly to Providence. So good evening to you. Destiny requires I should now visit my Brahminess. JESUIT.—And my free-will urges me to give a lesson to a young scholar. DIALOGUES BETWEEN LUCRETIUS AND POSIDONIUS. FIRST COLLOQUY. POSIDONIUS.—Your poetry is sometimes admirable; but the philosophy of Epicurus is, in my opinion, very bad.