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 and opposite?” But the question would rest on a fallacy, and I must insist on the distinction which above we laid down. In this unknown field we certainly cannot particularize and set out the chances, but in another sense the field is not quite unknown.

We cannot say that, of the combinations possible there, one half is, for all we know, favourable to a life after death. For, to judge by actual experience, the combinations seem mostly unfavourable. And, though the character of what falls outside our experience may be very different, yet our judgment as to this must be affected by what we do know. But, if so, while the whole variety of combinations must be taken as very large, the portion judged favourable to continued life, whether multiform or simple, must be set down as small. Such will have to be our conclusion if we deal with this unknown field. But, if we may not deal with it, the possibility of a future life is, on this ground, quite unknown; and, if so, we have no right to consider it at all. And the general result to my mind is briefly this. When you add together the chances of a life after death—a life taken as bodiless, and again as diversely embodied—the amount is not great. The balance of hostile probability seems so large that the fraction on the other side to my mind is not considerable. And we may repeat, and may sum up our conclusion thus. If we appeal to blank ignorance, then a future life may even have no meaning, and may fail wholly to be possible. Or if we avoid this worst extreme, a future life may be but barely possible.