“The present writer considers himself one of these; he is, indeed, not self-taught like the Horseherd, but a scientific man, and like you, a professor; but as he had no philosophical training, and he has only reached his views through observation and reflection; in contrast to you, the profound philologist, he stands not much higher than the Silesian countryman. And to complete the contrast, he adds, that he has long been a severe sufferer. So that instead of guiding the plough on the field of science with a strong hand, he must remain idly at home, and modestly whittle pine shavings for the enlightenment of his home circle.
“I do not know whether the Horseherd will consider that his argument has been refuted when he reads your letter by his warm stove. In this, according to my view, you have practically failed. (My counter arguments shall follow later.)
“Yes, I find in your reasoning very remarkable contradictions. You acknowledge for instance the infinity of space and time, and in spite of this you say that there was a time before the world was a year old. I do not understand that. We must assume for matter, for that is no doubt what you mean by the term ‘world,’ the same eternity as for space and time, whose infinity can be proved but not comprehended. (Well, when we say that the world is 1898 years old, we can also say that it once [pg 076] was a year, or half a year old; of course not otherwise.)
“A ‘creation’ in the sense of the various religions is equally incomprehensible to us. (Certainly.)
“But I do not wish to enlarge on this point any farther. Here begins the limit of our thinking faculties, and it is the defect of all religions that they require us to occupy ourselves with matters that lie beyond this limit, that never can be revealed to us, since we are denied the understanding of them; a revelation is at all events a chimera. For either that which is to be revealed lies beyond our senses and ideas,—and then it cannot be revealed to us,—or it lies on this side, and then it need not be revealed to us. (This is not directed against me.)
“I believe, moreover, dear sir, that through your comparative studies of religion you must reach the same conclusion as myself, that all religious ideas have arisen solely in the brain of man himself, as efforts at explanation in the broadest sense; that dogmas were made out of hypotheses, and that no religion as a matter of fact reveals anything to us. (Not only religious ideas, but all ideas have arisen in the brain.)
“You express a profound truth when you say that atheism is properly a search for a truer God. I was reminded by it of a passage in one of Daudet's novels, in which the blasphemy of one who despairs of a good God, is yet called a kind of prayer. You will therefore bear with me if I explain to you how [pg 077] a scientific man who thinks consistently can reach a conclusion not far removed from that which prompted the Horseherd to turn a somersault.
“Good and evil are purely human notions; an almighty God stands beyond good and evil. He is as incomprehensible to us in moral relations as in every other. (From the highest point of view, yes; but in the lives of men there is such a distinction.)
“Only look at the world! The existence of the majority of living creatures is possible only through the destruction of others. What refined cruelty is expressed by the various weapons with which animals are provided. Some zoölogist ought to write an illustrated work entitled, The Torture Chamber of Nature. I merely wish to touch upon this field; to exhaust it would require pages and volumes. Your adopted countryman, Wallace, seeks, it is true, to set aside these facts by a superficial observation. That most of the animals that are doomed to be devoured, enjoy their lives until immediately before the catastrophe, takes none of its horror from the mode of death. To be dismembered alive is certainly not an agreeable experience, and I suggest that you should observe how, for instance, a water-adder swallows a frog; how the poor creature, seized by the hind legs, gradually disappears down its throat, while its eyes project staring out of their sockets; how it does not cease struggling desperately even as it reaches the stomach.
“Now I, who am but a poor child of man, full of evil inclinations according to Biblical lore, liberated [pg 078] the poor frog on my ground. But ‘merciful nature’ daily brings millions and millions of innocent creatures to a like cruel and miserable end.