ecessity enjoy immortality together
with supreme repose, far removed and withdrawn from our
concerns; since exempt from every pain, exempt from all
dangers, strong in its own resources, not wanting aught of us,
it is neither gained by favors nor moved by anger. . . . The
earth however is at all time without feeling, and because it
receives into it the first-beginnings of many things, it
brings them forth in many ways into the light of the
sun."[91:6]

If the teaching of Epicurus be true it is evident that those who
offered hecatombs with the idea that they were thereby mitigating anger,
or securing special dispensation, were playing the fool. They were
appealing to a fictitious motivity, one not grounded in "the nature of
things." To one for whom the walls of the world had parted asunder, such
a procedure was no longer possible; though he might choose to "call the
sea Neptune" and reverence the earth as "mother of the gods."[92:7]

[Sidenote: Judaism and Christianity.]

Sect. 33. The history of religion contains no more impressive and
dramatic chapter than that which records the development of the religion
of the Jews. Passing over its obscure beginnings in the primitive
Semitic cult, we find this religion first clearly defined as tribal
self-interest sanctioned by Yahweh.[92:8] God's interest in his chosen
people determines the prosperity of him who practices the social
virtues.

"The name of Yahweh is a strong tower: the righteous runneth
into it, and is safe."

"He that is steadfast in righteousness shall attain unto
life."

"To do justice and judgment is more acceptable to Yahweh than
sacrifice."[93:9]

But in time it is evident to the believer that his experience does not
bear out this expectation. Neither as a Jew nor as a righteous man does
he prosper more than his neighbor. He comes, therefore, to distrust the
virtue of his wisdom.

"Then I saw that wisdom excelleth folly, as far as light
excelleth darkness. The wise man's eyes are in his head, and
the fool walketh in darkness: and yet I perceived that one
event happeneth to them all. Then said I in my heart, As it
happeneth to the fool, so will it happen even to me; and why
was I then more wise? Then I said in my heart, that this also
was vanity. For of the wise man, even as of the fool, there is
no remembrance forever; seeing that in the da