Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 2.djvu/380

370 has been to bring about a fusion of the two, for the dogmas and conceptions of the one have been carried over into the other, whereby both are spoiled. This has taken place in the most open manner in our own day in that strange hermaphrodite or centaur, the so-called philosophy of religion, which, as a kind of gnosis, endeavours to interpret the given religion, and to explain what is true sensu allegorico through something which is true sensu proprio. But for this we would have to know and possess the truth sensu proprio already; and in that case such an interpretation would be superfluous. For to seek first to find metaphysics, i.e., the truth sensu proprio, merely out of religion by explanation and interpretation would be a doubtful and dangerous undertaking, to which one would only make up one's mind if it were proved that truth, like iron and other base metals, could only be found in a mixed, not in a pure form, and therefore one could only obtain it by reduction from the mixed ore.

Religions are necessary for the people, and an inestimable benefit to them. But if they oppose themselves to the progress of mankind in the knowledge of the truth, they must with the utmost possible forbearance be set aside. And to require that a great mind – a Shakspeare; a Goethe – should make the dogmas of any religion implicitly, bonâ fide et sensu proprio, his conviction is to require that a giant should put on the shoe of a dwarf.

Religions, being calculated with reference to the power of comprehension of the great mass of men, can only have indirect, not immediate truth. To require of them the latter is as if one wished to read the letters set up in the form-chase, instead of their impression. The value of a religion will accordingly depend upon the greater or less content of truth which it contains under the veil of allegory, and then upon the greater or less distinctness with which it becomes visible through this veil, thus upon the transparency of the latter. It almost seems that, as the oldest languages are the most perfect, so also are the oldest