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of pain； that they are evidences of malevolence？
If a vast amount of that which； in a piece of human workmanship； we
should call skill； is ＇197＇ visible in those parts of the organization
of a deer to which it owes its ability to escape from beasts of prey；
there is at least equal skill displayed in that bodily mechanism of
the wolf which enables him to track； and sooner or later to bring
down； the deer。 Viewed under the dry light of science； deer and wolf
are alike admirable； and； if both were non…sentient automata； there
would be nothing to qualify our admiration of the action of the one on
the other。 But the fact that the deer suffers； while the wolf inflicts
suffering； engages our moral sympathies。 We should call men like the
deer innocent and good； men such as the wolf malignant and bad； we
should call those who defended the deer and aided him to escape brave
and compassionate； and those who helped the wolf in his bloody work
base and cruel。 Surely； if we transfer these judgments to nature
outside the world of man at all； we must do so impartially。 In that
case； the goodness of the right hand which helps the deer； and the
wickedness of the left hand which eggs on the wolf； will neutralize
one another： and the course of nature will appear to be neither moral
nor immoral； but non…moral。
This conclusion is thrust upon us by analogous facts in every part of
the sentient world； yet； inasmuch as it not only jars upon prevalent
prejudices； but arouses the natural dislike to that which is painful；
much ingenuity has been exercised in devising an escape from it。
From the theological side； we are told that ＇198＇ this is a state of
probation； and that the seeming injustices and immoralities of nature
will be compensated by and by。 But how this compensation is to be
effected； in the case of the great majority of sentient things； is not
clear。 I apprehend that no one is seriously prepared to maintain that
the ghosts of all the myriads of generations of herbivorous animals
which lived during the millions of years of the earth's duration；
before the appearance of man； and which have all that time been
tormented and devoured by carnivores； are to be compensated by a
perennial existence in clover； while the ghosts of carnivores are to
go to some kennel where there is neither a pan of water nor a bone
with any meat on it。 Besides； from the point of view of morality； the
last stage of things would be worse than the first。 For the
carnivores； however brutal and sanguinary； have only done that which；
if there is any evidence of contrivance in the world； they were
expressly constructed to do。 Moreover； carnivores and herbivores
alike have been subject to all the miseries incidental to old age；
disease； and over…multiplication； and both might well put in a claim
for 〃compensation〃 on this score。
On the evolutionist side； on the other hand； we are told to take
comfort from the reflection that the terrible struggle for existence
tends to final good； and that the suffering of the ancestor is paid
for by the increased perfection of the progeny。 There would be
something in this argument if； in ＇199＇ Chinese fashion； the present
generation could pay its debts to its ancestors； otherwise it is not
clear what compensation the Eohippus gets for his sorrows in the fact
that； some millions of years afterwards； one of his descendants wins
the Derby。 And； again； it is an error to imagine that evolution
signifies a constant tendency to increased perfection。 That process
undoubtedly involves a constant remodelling of the organism in
adaptation to new conditions； but it depends on the nature of those
conditions whether the direction of the modifications effected shall
be upward or downward。 Retrogressive is as practicable as progressive
metamorphosis。 If what the physical philosophers tell us； that our
globe has been in a state of fusion； and； like the sun； is gradually
cooling down； is true； then the time must come when evolution will
mean adaptation to an universal winter； and all forms of life will die
out； except such low and simple organisms as the Diatom of the arctic
and antarctic ice and the Protococcus of the red snow。 If our globe is
proceeding from a condition in which it was too hot to support any but
the lowest living thing to a condition in which it will be too cold to
permit of the existence of any others； the course of life upon its
surface must describe a trajectory like that of a ball fired from a
mortar； and the sinking half of that course is as much a part of the
general process of evolution as the rising。
From the point of view of the moralist the ＇200＇ animal world is on
about the same level as a gladiator's show。 The creatures are fairly
well treated； and set to fightwhereby the strongest； the swiftest；
and the cunningest live to fight another day。 The spectator has no
need to turn his thumbs down； as no quarter is given。 He must admit
that the skill and training displayed are wonderful。 But he must shut
his eyes if he would not see that more or less enduring suffering is
the meed of both vanquished and victor。 And since the great game is
going on in every corner of the world； thousands of times a minute；
since； were our ears sharp enough； we need not descend to the gates of
hell to hear
。 。 。 sospiri； pianti； ed alti guai。
Voci alte e floche； e suon di man con elle
it seems to follow that； if the world is governed by benevolence； it
must be a different sort of benevolence from that of John Howard。
But the old Babylonians wisely symbolized Nature by their great
goddess Istar； who combined the attributes of Aphrodite with those of
Ares。 Her terrible aspect is not to be ignored or covered up with
shams； but it is not the only one。 If the optimism of Leibnitz is a
foolish though pleasant dream； the pessimism of Schopenhauer is a
nightmare； the more foolish because of its hideousness。 Error which is
not pleasant is surely the worst form of wrong。
＇201＇ This may not be the best of all possible worlds； but to say that
it is the worst is mere petulant nonsense。 A worn…out voluptuary may
find nothing good under the sun； or a vain and inexperienced youth；
who cannot get the moon he cries for； may vent his irritation in
pessimistic moanings； but there can be no doubt in the mind of any
reasonable person that mankind could； would； and in fact do； get on
fairly well with vastly less happiness and far more misery than find
their way into the lives of nine people out of ten。 If each and all of
us had been visited by an attack of neuralgia； or of extreme mental
depression； for one hour in every twenty…foura supposition which
many tolerably vigorous people know； to their cost； is not
extravagantthe burden of life would have been immensely increased
without much practical hindrance to its general course。 Men with any
manhood in them find life quite worth living under worse conditions
than these。
There is another sufficiently obvious fact； which renders the
hypothesis that the course of sentient nature is dictated by
malevolence quite untenable。 A vast multitude of pleasures； and these
among the purest and the best； are superfluities； bits of good which
are to all appearances unnecessary as inducements to live； and are； so
to speak； thrown into the bargain of life。 To those who experience
them； few delights can be more entrancing than such as are afforded by
natural ＇202＇ beauty； or by the arts； and especially by music； but
they are products of； rather than factors in； evolution； and it is
probable that they are known； in any considerable degree； to but a
very small proportion of mankind。
The conclusion of the whole matter seems to be that； if Ormuzd has not
had his way in this world； neither has Ahriman。 Pessimism is as little
consonant with the facts of sentient existence as optimism。 If we
desire to represent the course of nature in terms of human thought；
and assume that it was intended to be that which it is； we must say
that its governing principle is intellectual and not moral； that it is
a materialized logical process； accompanied by pleasures and pains；
the incidence of which； in the majority of cases； has not the
slightest reference to moral desert。 That the rain falls alike upon
the just and the unjust； and that those upon whom the Tower of Siloam
fell were no worse than their neighbours； seem to be Oriental modes of
expressing the same conclusion。
In the strict sense of the word 〃nature；〃 it denotes the sum of the
phenomenal world； of that which has been； and is； and will be； and
society； like art； is therefore a part of nature。 But it is
convenient to distinguish those parts of nature in which man plays the
part of immediate cause； as some thing apart； and； therefore； society；
like art； ＇203＇ is usefully to be considered as distinct from nature。
It is the more desirable； and even necessary； to make this
distinction； since society differs from nature in having a definite
moral object； whence it comes about that the course shaped by the
ethical manthe member of society or citizennecessarily runs
counter to that which the non…ethical manthe primitive savage； or
man as a mere member of t