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 corrupt it by the admixture of elements which are foreign to its genuine nature. To clothe this sentiment in language is itself an incarnation. For whether we speak of a Force, a Power, or a Spirit, of an ultimate Cause, or an all-pervading Essence; of the Absolute, or of the Reality beyond phenomena, these terms are but symbols of the Supreme, not the Supreme itself.

"Name ist Schall und Rauch Umnebelnd Himmelsgluth."

All that we can say is, that while we know nothing but that which either our senses perceive, or our minds understand, we feel that there is something more. Both the world without and the world within, both that which is perceived and that which perceives, require an origin beyond themselves. Both compel us to look, as their common source, to a Being alike unknown and unknowable, whose nature is shrouded in a mystery no eye can pierce, and no intellect can fathom.

This is the great truth which religion has presented to philosophy, and which philosophy, if she be truly (as her name implies) the love of wisdom, will not disdain to incorporate with the more recently discovered treasures belonging to her peculiar sphere. For it is not the part of wisdom to spurn as worthless even the childish lispings prompted by the profound idea that has inspired the faith of men, from that of the far past to that of the present hour, from that of the rudest African to that of the most enlightened European. Rather is it the part of wisdom to excavate that idea from amidst the strange incrustations under which it is hidden, to understand its significance, and to recognize its value. Thus may we assign to it a fitting place within the limits of a system which does equal honor, and accords equal rights, to the scientific faculty and to the emotional instinct.