a murmur the oppression of its innumerable tyrants. All this is abstractedly neither good nor evil because good and evil are words employed to designate that peculiar state of our own perceptions, resulting from the encounter of any object calculated to produce pleasure or pain. Exclude the idea of relation, and the words good and evil are deprived of import.
Earthquakes are injurious to the cities which they destroy, beneficial to those whose commerce was injured by their prosperity, and indifferent to others which are too remote to be affected by their influence. Famine is good to the corn-merchant, evil to the poor, and indifferent to those whose fortunes can at all times command a superfluity. Ambition is evil to the restless bosom it inhabits, to the innumerable victims who are dragged by its ruthless thirst for infamy, to expire in every variety of anguish, to the inhabitants of the country it depopulates, and to the human race whose improvement it retards; it is indifferent with regard to the system of the Universe, and is good only to the vultures and the jackalls that track the conqueror's career, and to the worms who feast in security on the desolation of his progress. It is manifest that we cannot reason with respect to the universal system from that which only exists in relation to our own perceptions.
You allege some considerations in favor of a Deity from the universality of a belief in his existence.
The superstitions of the savage, and the religion of civilized Europe appear to you to conspire to prove a
