What is known as "The Problem of Evil" is an apt illustration of the truth of what has been said. Here there is created a problem which is not alone quite gratuitous, but it succeeds in inverting the real question at issue. For unless we accept the world as the product of a good and wise God, there is no problem of evil for us to explain. The problem of evil is, given such a deity, how to account for the existence of evil, or, if it exists, how account for its continuance. The problem is created by the theory. Dismiss the theory and no problem is left. And it is in line with what is done in other directions, that, having created the difficulty, the theist should present it to the non-theist as one of the questions that he must answer. In reality there is no problem of evil in connection with ethics. The ethical problem is not the existence of evil, but the emergence of good; not, that is, why do men do wrong, but why do they do right. That life should cease to be is not at all wonderful, but that with so many potential dangers around the organism, the actions of living beings should become so automatically adapted to their surroundings as to shun the actions which destroy life, and perform such actions as maintain it--at least, to such an extent as secures the preservation of the species--may well arouse surprise and give birth to enquiry. So with the question of evil and suffering in the world. That these exist is undeniable, but the enquiry they suggest is only on all fours with the enquiry suggested by any other natural fact, while the ethical problem centres, not around the existence of wrong action, but around the emergence of right conduct. It is the evolution of happiness that forms the kernel of the ethical problem, not the evolution of pain. The earlier form of the Christian apologetic took the form of a dualistic theory of the world. There were two powers, God and the devil, and between them they shared the responsibility for all good and evil. So far, good. But this was clearly saving the goodness of God at the expense of his omnipotence. Moreover, if God was to be thought of as the creator of the universe, the theory, as Mill said, paid him the doubtful compliment of making him the creator of Satan, and, therefore, the creator of evil once removed. Or, if not, God and the devil were left as rival monarchs quarrelling over a territory that appeared to exist apart from and independent of either.