[52] “Ormazd et Ahriman,” §§ 62, sq.
Praeterea, coeli rationes ordine certo
Et varia annorum cernebant tempora vorti;
Nec poterant quibus id fieret cognoscere causis.
Ergo perfugium sibi habebant omnia Diveis
Tradere, et ollorum nutu facere omnia flecti.
In cœloque Deum sedes et templa locarunt,
Per cœlum volvi quia nox et luna videtur,
Luna, dies, et nox et noctis signa severa,
Noctivagaeque faces cœli, flammaeque volantes,
Nubila, sol, imbres, nix, ventei, fulmina, grando,
Et rapidei fremitus, et murmura magna minarum.—v. 1187.
[54] In other systems, having regard to the eternity of the God and no longer to his immensity, boundless Time became the first principle (Zarvan Akarana).
[55] His mother.
LAZARUS APPEALS TO DIVES.
The elaborate schemes which have been propounded in attempts to solve the much-vexed riddle how best and most effectually to ameliorate the condition of the working-classes—such as Owenism, Fourierism, and such like—have had their inception in the minds of philanthropists outside and above our circle. They have been conceived for the most part with a genuine feeling of the immense importance of this, the most burning and momentous question of modern days, and illumined in many cases with deep philosophic insight; yet, as it is almost impossible for any but a born proletarian to understand the needs, the wants and the daily lives of the proletarian, it is not unreasonable to suppose that the absence of this special knowledge may have contributed somewhat to the unworkableness of the various systems proposed. Beyond this, however, it strikes me that most of them contained a fatal flaw, inherent in their constitutions. They were too ambitious, aimed at too much, and were altogether of so revolutionary and subversive a character as to alarm the great majority of those whose goodwill must be obtained before it can be possible to reduce any theory to experiment on a sufficiently extended scale to enable an unprejudiced observer to pronounce decisively on the result accomplished.
Were it not that the accident of my having been thrown by birth and association amongst the very poorest of the poor (“but indifferent honest”) community of a large city may enable me to supplement to some extent the ideas enunciated by benevolent theorists belonging to the upper strata of society, I should not have the temerity to seek to pass out of the region of the “eternal silences.” Moreover, I do not announce a new and perfect evangel to be ushered in by loud flourish of trumpets. I aim at nothing more ambitious than to be allowed to offer a few hints as to the direction which I conceive future gospels of humanity must take in order to be of practical utility.