In a note he adds to this glorification of Bayle, whom he styles the advocate-general of the philosophers—the thinker in whose pages all opinions are set forth, all the reasons which shake them and all which uphold are equally investigated, while he abstains from giving any conclusions.[226] Elsewhere he explains that when he describes reason as having made immense progress in Germany, he does not refer to those who openly embrace the system of Spinoza; but the good folk who have no fixed principles on the nature of things, who do not know what is, but know very well what is not, these are my true philosophers.[227] It would not be difficult to find a score of passages in which the writer assumes or declares certainty on this high matter to be attainable, and to be entirely in one direction. His opinions undoubtedly shifted with the veering of his moods, but on the whole these axioms of suspense mark the central point to which they constantly tended to return, and at which they rested longest. That dark word, Shut thine eyes and thou shalt see, opened no road for him. The saying that the Most High may be easily known, provided one does not press for definition, offered no treasure of spiritual acquisition to the man who never let go, even if he did not always accurately appreciate, Locke’s injunction to us to be careful to define our terms. We cannot label Voltaire either spiritualist or materialist. The success with which he evades these two appellations is one of the best available tests of a man’s capacity for approaching the great problems with that care and positive judgment, which are quite as proper to them as to practical affairs or to physical science. Thus with reference to the other great open question, he habitually insisted that the immortality of the soul can never possibly be demonstrated, and that this is why it has been revealed to us by religion,[228] which is perhaps Voltaire’s way of saying that it is no near concern of his. Sometimes he argued from considerations of general probability. The brutes feel and think up to a certain point, and men have only the advantage over them of a greater combination of ideas; the more or less makes no difference in kind. ‘Well, nobody thinks of giving an immortal soul to a flea; why should you give one any the more to an elephant, or a monkey, or my Champagne valet, or a village steward who has a trifle more instinct than my valet?’[229] Again, he retorted significantly on those who contended with a vehemence of prejudice known in some places even to this day, that belief in the immortality of the soul is an indispensable condition of probity; as if the first Jews accepted that dogma, and as if there were no honest men among them, and no instruction in virtue.[230]