We shall see later that by taking a very high standpoint it is
possible to justify the sufferings of mankind. But this justification
cannot apply to animals, whose sufferings, while in a great measure
brought about by men, are often considerable even apart from their
agency.[1] And so we are forced to ask, Why and for what purpose does
all this torment and agony exist? There is nothing here to give the
will pause; it is not free to deny itself and so obtain redemption.
There is only one consideration that may serve to explain the
sufferings of animals. It is this: that the will to live, which
underlies the whole world of phenomena, must, in their case satisfy
its cravings by feeding upon itself. This it does by forming a
gradation of phenomena, every one of which exists at the expense of
another. I have shown, however, that the capacity for suffering is
less in animals than in man. Any further explanation that may be given
of their fate will be in the nature of hypothesis, if not actually
mythical in its character; and I may leave the reader to speculate
upon the matter for himself.

[Footnote 1: Cf. _Welt als Wille und Vorstellung_, vol. ii. p. 404.]

_Brahma_ is said to have produced the world by a kind of fall or
mistake; and in order to atone for his folly, he is bound to remain
in it himself until he works out his redemption. As an account of the
origin of things, that is admirable! According to the doctrines
of _Buddhism_, the world came into being as the result of some
inexplicable disturbance in the heavenly calm of Nirvana, that blessed
state obtained by expiation, which had endured so long a time--the
change taking place by a kind of fatality. This explanation must be
understood as having at bottom some moral bearing; although it is