The Essays of Arthur Schopenhauer; Religion, A Dialogue, Etc.
by Arthur Schopenhauer
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But to return to the chief point. You are certainly right in insisting on the strong metaphysical needs of mankind; but religion appears to me to be not so much a satisfaction as an abuse of those needs. At any rate we have seen that in regard to the furtherance of morality, its utility is, for the most part, problematical, its disadvantages, and especially the atrocities which have followed in its train, are patent to the light of day. Of course it is quite a different matter if we consider the utility of religion as a prop of thrones; for where these are held "by the grace of God," throne and altar are intimately associated; and every wise prince who loves his throne and his family will appear at the head of his people as an exemplar of true religion. Even Machiavelli, in the eighteenth chapter of his book, most earnestly recommended religion to princes. Beyond this, one may say that revealed religions stand to philosophy exactly in the relation of "sovereigns by the grace of God," to "the sovereignty of the people"; so that the two former terms of the parallel are in natural alliance.

Demopheles. Oh, don't take that tone! You're going hand in hand with ochlocracy and anarchy, the arch enemy of all legislative order, all civilization and all humanity.

Philalethes. You are right. It was only a sophism of mine, what the fencing master calls a feint. I retract it. But see how disputing sometimes makes an honest man unjust and malicious. Let us stop.

Demopheles. I can't help regretting that, after all the trouble I've taken, I haven't altered your disposition in regard to religion. On the other hand, I can assure you that everything you have said hasn't shaken my conviction of its high value and necessity.

Philalethes. I fully believe you; for, as we may read in Hudibras—

A man convinced against his will Is of the same opinion still.

My consolation is that, alike in controversies and in taking mineral waters, the after effects are the true ones.

Demopheles. Well, I hope it'll be beneficial in your case.

Philalethes. It might be so, if I could digest a certain Spanish proverb.

Demopheles. Which is?

Philalethes. Behind the cross stands the devil.

Demopheles. Come, don't let us part with sarcasms. Let us rather admit that religion, like Janus, or better still, like the Brahman god of death, Yama, has two faces, and like him, one friendly, the other sullen. Each of us has kept his eye fixed on one alone.

Philalethes. You are right, old fellow.


The controversy between Theism and Pantheism might be presented in an allegorical or dramatic form by supposing a dialogue between two persons in the pit of a theatre at Milan during the performance of a piece. One of them, convinced that he is in Girolamo's renowned marionette-theatre, admires the art by which the director gets up the dolls and guides their movements. "Oh, you are quite mistaken," says the other, "we're in the Teatro della Scala; it is the manager and his troupe who are on the stage; they are the persons you see before you; the poet too is taking a part."

The chief objection I have to Pantheism is that it says nothing. To call the world "God" is not to explain it; it is only to enrich our language with a superfluous synonym for the word "world." It comes to the same thing whether you say "the world is God," or "God is the world." But if you start from "God" as something that is given in experience, and has to be explained, and they say, "God is the world," you are affording what is to some extent an explanation, in so far as you are reducing what is unknown to what is partly known (ignotum per notius); but it is only a verbal explanation. If, however, you start from what is really given, that is to say, from the world, and say, "the world is God," it is clear that you say nothing, or at least you are explaining what is unknown by what is more unknown.

Hence, Pantheism presupposes Theism; only in so far as you start from a god, that is, in so far as you possess him as something with which you are already familiar, can you end by identifying him with the world; and your purpose in doing so is to put him out of the way in a decent fashion. In other words, you do not start clear from the world as something that requires explanation; you start from God as something that is given, and not knowing what to do with him, you make the world take over his role. This is the origin of Pantheism. Taking an unprejudiced view of the world as it is, no one would dream of regarding it as a god. It must be a very ill-advised god who knows no better way of diverting himself than by turning into such a world as ours, such a mean, shabby world, there to take the form of innumerable millions who live indeed, but are fretted and tormented, and who manage to exist a while together, only by preying on one another; to bear misery, need and death, without measure and without object, in the form, for instance, of millions of negro slaves, or of the three million weavers in Europe who, in hunger and care, lead a miserable existence in damp rooms or the cheerless halls of a factory. What a pastime this for a god, who must, as such, be used to another mode of existence!

We find accordingly that what is described as the great advance from Theism to Pantheism, if looked at seriously, and not simply as a masked negation of the sort indicated above, is a transition from what is unproved and hardly conceivable to what is absolutely absurd. For however obscure, however loose or confused may be the idea which we connect with the word "God," there are two predicates which are inseparable from it, the highest power and the highest wisdom. It is absolutely absurd to think that a being endowed with these qualities should have put himself into the position described above. Theism, on the other hand, is something which is merely unproved; and if it is difficult to look upon the infinite world as the work of a personal, and therefore individual, Being, the like of which we know only from our experience of the animal world, it is nevertheless not an absolutely absurd idea. That a Being, at once almighty and all-good, should create a world of torment is always conceivable; even though we do not know why he does so; and accordingly we find that when people ascribe the height of goodness to this Being, they set up the inscrutable nature of his wisdom as the refuge by which the doctrine escapes the charge of absurdity. Pantheism, however, assumes that the creative God is himself the world of infinite torment, and, in this little world alone, dies every second, and that entirely of his own will; which is absurd. It would be much more correct to identify the world with the devil, as the venerable author of the Deutsche Theologie has, in fact, done in a passage of his immortal work, where he says, "Wherefore the evil spirit and nature are one, and where nature is not overcome, neither is the evil adversary overcome."

It is manifest that the Pantheists give the Sansara the name of God. The same name is given by the Mystics to the Nirvana. The latter, however, state more about the Nirvana than they know, which is not done by the Buddhists, whose Nirvana is accordingly a relative nothing. It is only Jews, Christians, and Mohammedans who give its proper and correct meaning to the word "God."

The expression, often heard now-a-days, "the world is an end-in-itself," leaves it uncertain whether Pantheism or a simple Fatalism is to be taken as the explanation of it. But, whichever it be, the expression looks upon the world from a physical point of view only, and leaves out of sight its moral significance, because you cannot assume a moral significance without presenting the world as means to a higher end. The notion that the world has a physical but not a moral meaning, is the most mischievous error sprung from the greatest mental perversity.


Ignorance is degrading only when found in company with riches. The poor man is restrained by poverty and need: labor occupies his thoughts, and takes the place of knowledge. But rich men who are ignorant live for their lusts only, and are like the beasts of the field; as may be seen every day: and they can also be reproached for not having used wealth and leisure for that which gives them their greatest value.

When we read, another person thinks for us: we merely repeat his mental process. In learning to write, the pupil goes over with his pen what the teacher has outlined in pencil: so in reading; the greater part of the work of thought is already done for us. This is why it relieves us to take up a book after being occupied with our own thoughts. And in reading, the mind is, in fact, only the playground of another's thoughts. So it comes about that if anyone spends almost the whole day in reading, and by way of relaxation devotes the intervals to some thoughtless pastime, he gradually loses the capacity for thinking; just as the man who always rides, at last forgets how to walk. This is the case with many learned persons: they have read themselves stupid. For to occupy every spare moment in reading, and to do nothing but read, is even more paralyzing to the mind than constant manual labor, which at least allows those engaged in it to follow their own thoughts. A spring never free from the pressure of some foreign body at last loses its elasticity; and so does the mind if other people's thoughts are constantly forced upon it. Just as you can ruin the stomach and impair the whole body by taking too much nourishment, so you can overfill and choke the mind by feeding it too much. The more you read, the fewer are the traces left by what you have read: the mind becomes like a tablet crossed over and over with writing. There is no time for ruminating, and in no other way can you assimilate what you have read. If you read on and on without setting your own thoughts to work, what you have read can not strike root, and is generally lost. It is, in fact, just the same with mental as with bodily food: hardly the fifth part of what one takes is assimilated. The rest passes off in evaporation, respiration and the like.

The result of all this is that thoughts put on paper are nothing more than footsteps in the sand: you see the way the man has gone, but to know what he saw on his walk, you want his eyes.

There is no quality of style that can be gained by reading writers who possess it; whether it be persuasiveness, imagination, the gift of drawing comparisons, boldness, bitterness, brevity, grace, ease of expression or wit, unexpected contrasts, a laconic or naive manner, and the like. But if these qualities are already in us, exist, that is to say, potentially, we can call them forth and bring them to consciousness; we can learn the purposes to which they can be put; we can be strengthened in our inclination to use them, or get courage to do so; we can judge by examples the effect of applying them, and so acquire the correct use of them; and of course it is only when we have arrived at that point that we actually possess these qualities. The only way in which reading can form style is by teaching us the use to which we can put our own natural gifts. We must have these gifts before we begin to learn the use of them. Without them, reading teaches us nothing but cold, dead mannerisms and makes us shallow imitators.

The strata of the earth preserve in rows the creatures which lived in former ages; and the array of books on the shelves of a library stores up in like manner the errors of the past and the way in which they have been exposed. Like those creatures, they too were full of life in their time, and made a great deal of noise; but now they are stiff and fossilized, and an object of curiosity to the literary palaeontologist alone.

Herodotus relates that Xerxes wept at the sight of his army, which stretched further than the eye could reach, in the thought that of all these, after a hundred years, not one would be alive. And in looking over a huge catalogue of new books, one might weep at thinking that, when ten years have passed, not one of them will be heard of.

It is in literature as in life: wherever you turn, you stumble at once upon the incorrigible mob of humanity, swarming in all directions, crowding and soiling everything, like flies in summer. Hence the number, which no man can count, of bad books, those rank weeds of literature, which draw nourishment from the corn and choke it. The time, money and attention of the public, which rightfully belong to good books and their noble aims, they take for themselves: they are written for the mere purpose of making money or procuring places. So they are not only useless; they do positive mischief. Nine-tenths of the whole of our present literature has no other aim than to get a few shillings out of the pockets of the public; and to this end author, publisher and reviewer are in league.

Let me mention a crafty and wicked trick, albeit a profitable and successful one, practised by litterateurs, hack writers, and voluminous authors. In complete disregard of good taste and the true culture of the period, they have succeeded in getting the whole of the world of fashion into leading strings, so that they are all trained to read in time, and all the same thing, viz., the newest books; and that for the purpose of getting food for conversation in the circles in which they move. This is the aim served by bad novels, produced by writers who were once celebrated, as Spindler, Bulwer Lytton, Eugene Sue. What can be more miserable than the lot of a reading public like this, always bound to peruse the latest works of extremely commonplace persons who write for money only, and who are therefore never few in number? and for this advantage they are content to know by name only the works of the few superior minds of all ages and all countries. Literary newspapers, too, are a singularly cunning device for robbing the reading public of the time which, if culture is to be attained, should be devoted to the genuine productions of literature, instead of being occupied by the daily bungling commonplace persons.

Hence, in regard to reading, it is a very important thing to be able to refrain. Skill in doing so consists in not taking into one's hands any book merely because at the time it happens to be extensively read; such as political or religious pamphlets, novels, poetry, and the like, which make a noise, and may even attain to several editions in the first and last year of their existence. Consider, rather, that the man who writes for fools is always sure of a large audience; be careful to limit your time for reading, and devote it exclusively to the works of those great minds of all times and countries, who o'ertop the rest of humanity, those whom the voice of fame points to as such. These alone really educate and instruct. You can never read bad literature too little, nor good literature too much. Bad books are intellectual poison; they destroy the mind. Because people always read what is new instead of the best of all ages, writers remain in the narrow circle of the ideas which happen to prevail in their time; and so the period sinks deeper and deeper into its own mire.

There are at all times two literatures in progress, running side by side, but little known to each other; the one real, the other only apparent. The former grows into permanent literature; it is pursued by those who live for science or poetry; its course is sober and quiet, but extremely slow; and it produces in Europe scarcely a dozen works in a century; these, however, are permanent. The other kind is pursued by persons who live on science or poetry; it goes at a gallop with much noise and shouting of partisans; and every twelve-month puts a thousand works on the market. But after a few years one asks, Where are they? where is the glory which came so soon and made so much clamor? This kind may be called fleeting, and the other, permanent literature.

In the history of politics, half a century is always a considerable time; the matter which goes to form them is ever on the move; there is always something going on. But in the history of literature there is often a complete standstill for the same period; nothing has happened, for clumsy attempts don't count. You are just where you were fifty years previously.

To explain what I mean, let me compare the advance of knowledge among mankind to the course taken by a planet. The false paths on which humanity usually enters after every important advance are like the epicycles in the Ptolemaic system, and after passing through one of them, the world is just where it was before it entered it. But the great minds, who really bring the race further on its course do not accompany it on the epicycles it makes from time to time. This explains why posthumous fame is often bought at the expense of contemporary praise, and vice versa. An instance of such an epicycle is the philosophy started by Fichte and Schelling, and crowned by Hegel's caricature of it. This epicycle was a deviation from the limit to which philosophy had been ultimately brought by Kant; and at that point I took it up again afterwards, to carry it further. In the intervening period the sham philosophers I have mentioned and some others went through their epicycle, which had just come to an end; so that those who went with them on their course are conscious of the fact that they are exactly at the point from which they started.

This circumstance explains why it is that, every thirty years or so, science, literature, and art, as expressed in the spirit of the time, are declared bankrupt. The errors which appear from time to time amount to such a height in that period that the mere weight of their absurdity makes the fabric fall; whilst the opposition to them has been gathering force at the same time. So an upset takes place, often followed by an error in the opposite direction. To exhibit these movements in their periodical return would be the true practical aim of the history of literature: little attention, however, is paid to it. And besides, the comparatively short duration of these periods makes it difficult to collect the data of epochs long gone by, so that it is most convenient to observe how the matter stands in one's own generation. An instance of this tendency, drawn from physical science, is supplied in the Neptunian geology of Werter.

But let me keep strictly to the example cited above, the nearest we can take. In German philosophy, the brilliant epoch of Kant was immediately followed by a period which aimed rather at being imposing than at convincing. Instead of being thorough and clear, it tried to be dazzling, hyperbolical, and, in a special degree, unintelligible: instead of seeking truth, it intrigued. Philosophy could make no progress in this fashion; and at last the whole school and its method became bankrupt. For the effrontery of Hegel and his fellows came to such a pass,—whether because they talked such sophisticated nonsense, or were so unscrupulously puffed, or because the entire aim of this pretty piece of work was quite obvious,—that in the end there was nothing to prevent charlatanry of the whole business from becoming manifest to everybody: and when, in consequence of certain disclosures, the favor it had enjoyed in high quarters was withdrawn, the system was openly ridiculed. This most miserable of all the meagre philosophies that have ever existed came to grief, and dragged down with it into the abysm of discredit, the systems of Fichte and Schelling which had preceded it. And so, as far as Germany is concerned, the total philosophical incompetence of the first half of the century following upon Kant is quite plain: and still the Germans boast of their talent for philosophy in comparison with foreigners, especially since an English writer has been so maliciously ironical as to call them "a nation of thinkers."

For an example of the general system of epicycles drawn from the history of art, look at the school of sculpture which flourished in the last century and took its name from Bernini, more especially at the development of it which prevailed in France. The ideal of this school was not antique beauty, but commonplace nature: instead of the simplicity and grace of ancient art, it represented the manners of a French minuet.

This tendency became bankrupt when, under Winkelman's direction, a return was made to the antique school. The history of painting furnishes an illustration in the first quarter of the century, when art was looked upon merely as a means and instrument of mediaeval religious sentiment, and its themes consequently drawn from ecclesiastical subjects alone: these, however, were treated by painters who had none of the true earnestness of faith, and in their delusion they followed Francesco Francia, Pietro Perugino, Angelico da Fiesole and others like them, rating them higher even than the really great masters who followed. It was in view of this terror, and because in poetry an analogous aim had at the same time found favor, that Goethe wrote his parable Pfaffenspiel. This school, too, got the reputation of being whimsical, became bankrupt, and was followed by a return to nature, which proclaimed itself in genre pictures and scenes of life of every kind, even though it now and then strayed into what was vulgar.

The progress of the human mind in literature is similar. The history of literature is for the most part like the catalogue of a museum of deformities; the spirit in which they keep best is pigskin. The few creatures that have been born in goodly shape need not be looked for there. They are still alive, and are everywhere to be met with in the world, immortal, and with their years ever green. They alone form what I have called real literature; the history of which, poor as it is in persons, we learn from our youth up out of the mouths of all educated people, before compilations recount it for us.

As an antidote to the prevailing monomania for reading literary histories, in order to be able to chatter about everything, without having any real knowledge at all, let me refer to a passage in Lichtenberg's works (vol. II., p. 302), which is well worth perusal.

I believe that the over-minute acquaintance with the history of science and learning, which is such a prevalent feature of our day, is very prejudicial to the advance of knowledge itself. There is pleasure in following up this history; but as a matter of fact, it leaves the mind, not empty indeed, but without any power of its own, just because it makes it so full. Whoever has felt the desire, not to fill up his mind, but to strengthen it, to develop his faculties and aptitudes, and generally, to enlarge his powers, will have found that there is nothing so weakening as intercourse with a so-called litterateur, on a matter of knowledge on which he has not thought at all, though he knows a thousand little facts appertaining to its history and literature. It is like reading a cookery-book when you are hungry. I believe that so-called literary history will never thrive amongst thoughtful people, who are conscious of their own worth and the worth of real knowledge. These people are more given to employing their own reason than to troubling themselves to know how others have employed theirs. The worst of it is that, as you will find, the more knowledge takes the direction of literary research, the less the power of promoting knowledge becomes; the only thing that increases is pride in the possession of it. Such persons believe that they possess knowledge in a greater degree than those who really possess it. It is surely a well-founded remark, that knowledge never makes its possessor proud. Those alone let themselves be blown out with pride, who incapable of extending knowledge in their own persons, occupy themselves with clearing up dark points in its history, or are able to recount what others have done. They are proud, because they consider this occupation, which is mostly of a mechanical nature, the practice of knowledge. I could illustrate what I mean by examples, but it would be an odious task.

Still, I wish some one would attempt a tragical history of literature, giving the way in which the writers and artists, who form the proudest possession of the various nations which have given them birth, have been treated by them during their lives. Such a history would exhibit the ceaseless warfare, which what was good and genuine in all times and countries has had to wage with what was bad and perverse. It would tell of the martyrdom of almost all those who truly enlightened humanity, of almost all the great masters of every kind of art: it would show us how, with few exceptions, they were tormented to death, without recognition, without sympathy, without followers; how they lived in poverty and misery, whilst fame, honor, and riches, were the lot of the unworthy; how their fate was that of Esau, who while he was hunting and getting venison for his father, was robbed of the blessing by Jacob, disguised in his brother's clothes, how, in spite of all, they were kept up by the love of their work, until at last the bitter fight of the teacher of humanity is over, until the immortal laurel is held out to him, and the hour strikes when it can be said:

Der sehwere Panzer wird zum Fluegelkleide Kurz ist der Schmerz, unendlich ist die Freude.


That the outer man is a picture of the inner, and the face an expression and revelation of the whole character, is a presumption likely enough in itself, and therefore a safe one to go by; evidenced as it is by the fact that people are always anxious to see anyone who has made himself famous by good or evil, or as the author of some extraordinary work; or if they cannot get a sight of him, to hear at any rate from others what he looks like. So people go to places where they may expect to see the person who interests them; the press, especially in England, endeavors to give a minute and striking description of his appearance; painters and engravers lose no time in putting him visibly before us; and finally photography, on that very account of such high value, affords the most complete satisfaction of our curiosity. It is also a fact that in private life everyone criticises the physiognomy of those he comes across, first of all secretly trying to discern their intellectual and moral character from their features. This would be a useless proceeding if, as some foolish people fancy, the exterior of a man is a matter of no account; if, as they think, the soul is one thing and the body another, and the body related to the soul merely as the coat to the man himself.

On the contrary, every human face is a hieroglyphic, and a hieroglyphic, too, which admits of being deciphered, the alphabet of which we carry about with us already perfected. As a matter of fact, the face of a man gives us a fuller and more interesting information than his tongue; for his face is the compendium of all he will ever say, as it is the one record of all his thoughts and endeavors. And, moreover, the tongue tells the thought of one man only, whereas the face expresses a thought of nature itself: so that everyone is worth attentive observation, even though everyone may not be worth talking to. And if every individual is worth observation as a single thought of nature, how much more so is beauty, since it is a higher and more general conception of nature, is, in fact, her thought of a species. This is why beauty is so captivating: it is a fundamental thought of nature: whereas the individual is only a by-thought, a corollary.

In private, people always proceed upon the principle that a man is what he looks; and the principle is a right one, only the difficulty lies in its application. For though the art of applying the principle is partly innate and may be partly gained by experience, no one is a master of it, and even the most experienced is not infallible. But for all that, whatever Figaro may say, it is not the face which deceives; it is we who deceive ourselves in reading in it what is not there.

The deciphering of a face is certainly a great and difficult art, and the principles of it can never be learnt in the abstract. The first condition of success is to maintain a purely objective point of view, which is no easy matter. For, as soon as the faintest trace of anything subjective is present, whether dislike or favor, or fear or hope, or even the thought of the impression we ourselves are making upon the object of our attention the characters we are trying to decipher become confused and corrupt. The sound of a language is really appreciated only by one who does not understand it, and that because, in thinking of the signification of a word, we pay no regard to the sign itself. So, in the same way, a physiognomy is correctly gauged only by one to whom it is still strange, who has not grown accustomed to the face by constantly meeting and conversing with the man himself. It is, therefore, strictly speaking, only the first sight of a man which affords that purely objective view which is necessary for deciphering his features. An odor affects us only when we first come in contact with it, and the first glass of wine is the one which gives us its true taste: in the same way, it is only at the first encounter that a face makes its full impression upon us. Consequently the first impression should be carefully attended to and noted, even written down if the subject of it is of personal importance, provided, of course, that one can trust one's own sense of physiognomy. Subsequent acquaintance and intercourse will obliterate the impression, but time will one day prove whether it is true.

Let us, however, not conceal from ourselves the fact that this first impression is for the most part extremely unedifying. How poor most faces are! With the exception of those that are beautiful, good-natured, or intellectual, that is to say, the very few and far between, I believe a person of any fine feeling scarcely ever sees a new face without a sensation akin to a shock, for the reason that it presents a new and surprising combination of unedifying elements. To tell the truth, it is, as a rule, a sorry sight. There are some people whose faces bear the stamp of such artless vulgarity and baseness of character, such an animal limitation of intelligence, that one wonders how they can appear in public with such a countenance, instead of wearing a mask. There are faces, indeed, the very sight of which produces a feeling of pollution. One cannot, therefore, take it amiss of people, whose privileged position admits of it, if they manage to live in retirement and completely free from the painful sensation of "seeing new faces." The metaphysical explanation of this circumstance rests upon the consideration that the individuality of a man is precisely that by the very existence of which he should be reclaimed and corrected. If, on the other hand, a psychological explanation is satisfactory, let any one ask himself what kind of physiognomy he may expect in those who have all their life long, except on the rarest occasions, harbored nothing but petty, base and miserable thoughts, and vulgar, selfish, envious, wicked and malicious desires. Every one of these thoughts and desires has set its mark upon the face during the time it lasted, and by constant repetition, all these marks have in course of time become furrows and blotches, so to speak. Consequently, most people's appearance is such as to produce a shock at first sight; and it is only gradually that one gets accustomed to it, that is to say, becomes so deadened to the impression that it has no more effect on one.

And that the prevailing facial expression is the result of a long process of innumerable, fleeting and characteristic contractions of the features is just the reason why intellectual countenances are of gradual formation. It is, indeed, only in old age that intellectual men attain their sublime expression, whilst portraits of them in their youth show only the first traces of it. But on the other hand, what I have just said about the shock which the first sight of a face generally produces, is in keeping with the remark that it is only at that first sight that it makes its true and full impression. For to get a purely objective and uncorrupted impression of it, we must stand in no kind of relation to the person; if possible, we must not yet have spoken with him. For every conversation places us to some extent upon a friendly footing, establishes a certain rapport, a mutual subjective relation, which is at once unfavorable to an objective point of view. And as everyone's endeavor is to win esteem or friendship for himself, the man who is under observation will at once employ all those arts of dissimulation in which he is already versed, and corrupt us with his airs, hypocrisies and flatteries; so that what the first look clearly showed will soon be seen by us no more.

This fact is at the bottom of the saying that "most people gain by further acquaintance"; it ought, however, to run, "delude us by it." It is only when, later on, the bad qualities manifest themselves, that our first judgment as a rule receives its justification and makes good its scornful verdict. It may be that "a further acquaintance" is an unfriendly one, and if that is so, we do not find in this case either that people gain by it. Another reason why people apparently gain on a nearer acquaintance is that the man whose first aspect warns us from him, as soon as we converse with him, no longer shows his own being and character, but also his education; that is, not only what he really is by nature, but also what he has appropriated to himself out of the common wealth of mankind. Three-fourths of what he says belongs not to him, but to the sources from which he obtained it; so that we are often surprised to hear a minotaur speak so humanly. If we make a still closer acquaintance, the animal nature, of which his face gave promise, will manifest itself "in all its splendor." If one is gifted with an acute sense for physiognomy, one should take special note of those verdicts which preceded a closer acquaintance and were therefore genuine. For the face of a man is the exact impression of what he is; and if he deceives us, that is our fault, not his. What a man says, on the other hand, is what he thinks, more often what he has learned, or it may be even, what he pretends to think. And besides this, when we talk to him, or even hear him talking to others, we pay no attention to his physiognomy proper. It is the underlying substance, the fundamental datum, and we disregard it; what interests us is its pathognomy, its play of feature during conversation. This, however, is so arranged as to turn the good side upwards.

When Socrates said to a young man who was introduced to him to have his capabilities tested, "Talk in order that I may see you," if indeed by "seeing" he did not simply mean "hearing," he was right, so far as it is only in conversation that the features and especially the eyes become animated, and the intellectual resources and capacities set their mark upon the countenance. This puts us in a position to form a provisional notion of the degree and capacity of intelligence; which was in that case Socrates' aim. But in this connection it is to be observed, firstly, that the rule does not apply to moral qualities, which lie deeper, and in the second place, that what from an objective point of view we gain by the clearer development of the countenance in conversation, we lose from a subjective standpoint on account of the personal relation into which the speaker at once enters in regard to us, and which produces a slight fascination, so that, as explained above, we are not left impartial observers. Consequently from the last point of view we might say with greater accuracy, "Do not speak in order that I may see you."

For to get a pure and fundamental conception of a man's physiognomy, we must observe him when he is alone and left to himself. Society of any kind and conversation throw a reflection upon him which is not his own, generally to his advantage; as he is thereby placed in a state of action and reaction which sets him off. But alone and left to himself, plunged in the depths of his own thoughts and sensations, he is wholly himself, and a penetrating eye for physiognomy can at one glance take a general view of his entire character. For his face, looked at by and in itself, expresses the keynote of all his thoughts and endeavors, the arret irrevocable, the irrevocable decree of his destiny, the consciousness of which only comes to him when he is alone.

The study of physiognomy is one of the chief means of a knowledge of mankind, because the cast of a man's face is the only sphere in which his arts of dissimulation are of no avail, since these arts extended only to that play of feature which is akin to mimicry. And that is why I recommend such a study to be undertaken when the subject of it is alone and given up to his own thoughts, and before he is spoken to: and this partly for the reason that it is only in such a condition that inspection of the physiognomy pure and simple is possible, because conversation at once lets in a pathognomical element, in which a man can apply the arts of dissimulation which he has learned: partly again because personal contact, even of the very slightest kind, gives a certain bias and so corrupts the judgment of the observer.

And in regard to the study of physiognomy in general, it is further to be observed that intellectual capacity is much easier of discernment than moral character. The former naturally takes a much more outward direction, and expresses itself not only in the face and the play of feature, but also in the gait, down even to the very slightest movement. One could perhaps discriminate from behind between a blockhead, a fool and a man of genius. The blockhead would be discerned by the torpidity and sluggishness of all his movements: folly sets its mark upon every gesture, and so does intellect and a studious nature. Hence that remark of La Bruyere that there is nothing so slight, so simple or imperceptible but that our way of doing it enters in and betrays us: a fool neither comes nor goes, nor sits down, nor gets up, nor holds his tongue, nor moves about in the same way as an intelligent man. (And this is, be it observed by way of parenthesis, the explanation of that sure and certain instinct which, according to Helvetius, ordinary folk possess of discerning people of genius, and of getting out of their way.)

The chief reason for this is that, the larger and more developed the brain, and the thinner, in relation to it, the spine and nerves, the greater is the intellect; and not the intellect alone, but at the same time the mobility and pliancy of all the limbs; because the brain controls them more immediately and resolutely; so that everything hangs more upon a single thread, every movement of which gives a precise expression to its purpose.

This is analogous to, nay, is immediately connected with the fact that the higher an animal stands in the scale of development, the easier it becomes to kill it by wounding a single spot. Take, for example, batrachia: they are slow, cumbrous and sluggish in their movements; they are unintelligent, and, at the same time, extremely tenacious of life; the reason of which is that, with a very small brain, their spine and nerves are very thick. Now gait and movement of the arms are mainly functions of the brain; our limbs receive their motion and every little modification of it from the brain through the medium of the spine.

This is why conscious movements fatigue us: the sensation of fatigue, like that of pain, has its seat in the brain, not, as people commonly suppose, in the limbs themselves; hence motion induces sleep.

On the other hand those motions which are not excited by the brain, that is, the unconscious movements of organic life, of the heart, of the lungs, etc., go on in their course without producing fatigue. And as thought, equally with motion, is a function of the brain, the character of the brain's activity is expressed equally in both, according to the constitution of the individual; stupid people move like lay-figures, while every joint of an intelligent man is eloquent.

But gesture and movement are not nearly so good an index of intellectual qualities as the face, the shape and size of the brain, the contraction and movement of the features, and above all the eye,—from the small, dull, dead-looking eye of a pig up through all gradations to the irradiating, flashing eyes of a genius.

The look of good sense and prudence, even of the best kind, differs from that of genius, in that the former bears the stamp of subjection to the will, while the latter is free from it.

And therefore one can well believe the anecdote told by Squarzafichi in his life of Petrarch, and taken from Joseph Brivius, a contemporary of the poet, how once at the court of the Visconti, when Petrarch and other noblemen and gentlemen were present, Galeazzo Visconti told his son, who was then a mere boy (he was afterwards first Duke of Milan), to pick out the wisest of the company; how the boy looked at them all for a little, and then took Petrarch by the hand and led him up to his father, to the great admiration of all present. For so clearly does nature set the mark of her dignity on the privileged among mankind that even a child can discern it.

Therefore, I should advise my sagacious countrymen, if ever again they wish to trumpet about for thirty years a very commonplace person as a great genius, not to choose for the purpose such a beerhouse-keeper physiognomy as was possessed by that philosopher, upon whose face nature had written, in her clearest characters, the familiar inscription, "commonplace person."

But what applies to intellectual capacity will not apply to moral qualities, to character. It is more difficult to discern its physiognomy, because, being of a metaphysical nature, it lies incomparably deeper.

It is true that moral character is also connected with the constitution, with the organism, but not so immediately or in such direct connection with definite parts of its system as is intellectual capacity.

Hence while everyone makes a show of his intelligence and endeavors to exhibit it at every opportunity, as something with which he is in general quite contented, few expose their moral qualities freely, and most people intentionally cover them up; and long practice makes the concealment perfect. In the meantime, as I explained above, wicked thoughts and worthless efforts gradually set their mask upon the face, especially the eyes. So that, judging by physiognomy, it is easy to warrant that a given man will never produce an immortal work; but not that he will never commit a great crime.


For every animal, and more especially for man, a certain conformity and proportion between the will and the intellect is necessary for existing or making any progress in the world. The more precise and correct the proportion which nature establishes, the more easy, safe and agreeable will be the passage through the world. Still, if the right point is only approximately reached, it will be enough to ward off destruction. There are, then, certain limits within which the said proportion may vary, and yet preserve a correct standard of conformity. The normal standard is as follows. The object of the intellect is to light and lead the will on its path, and therefore, the greater the force, impetus and passion, which spurs on the will from within, the more complete and luminous must be the intellect which is attached to it, that the vehement strife of the will, the glow of passion, and the intensity of the emotions, may not lead man astray, or urge him on to ill considered, false or ruinous action; this will, inevitably, be the result, if the will is very violent and the intellect very weak. On the other hand, a phlegmatic character, a weak and languid will, can get on and hold its own with a small amount of intellect; what is naturally moderate needs only moderate support. The general tendency of a want of proportion between the will and the intellect, in other words, of any variation from the normal proportion I have mentioned, is to produce unhappiness, whether it be that the will is greater than the intellect, or the intellect greater than the will. Especially is this the case when the intellect is developed to an abnormal degree of strength and superiority, so as to be out of all proportion to the will, a condition which is the essence of real genius; the intellect is then not only more than enough for the needs and aims of life, it is absolutely prejudicial to them. The result is that, in youth, excessive energy in grasping the objective world, accompanied by a vivid imagination and a total lack of experience, makes the mind susceptible, and an easy prey to extravagant ideas, nay, even to chimeras; and the result is an eccentric and phantastic character. And when, in later years, this state of mind yields and passes away under the teaching of experience, still the genius never feels himself at home in the common world of every day and the ordinary business of life; he will never take his place in it, and accommodate himself to it as accurately as the person of moral intellect; he will be much more likely to make curious mistakes. For the ordinary mind feels itself so completely at home in the narrow circle of its ideas and views of the world that no one can get the better of it in that sphere; its faculties remain true to their original purpose, viz., to promote the service of the will; it devotes itself steadfastly to this end, and abjures extravagant aims. The genius, on the other hand, is at bottom a monstrum per excessum; just as, conversely, the passionate, violent and unintelligent man, the brainless barbarian, is a monstrum per defectum.

* * * * *

The will to live, which forms the inmost core of every living being, exhibits itself most conspicuously in the higher order of animals, that is, the cleverer ones; and so in them the nature of the will may be seen and examined most clearly. For in the lower orders its activity is not so evident; it has a lower degree of objectivation; whereas, in the class which stands above the higher order of animals, that is, in men, reason enters in; and with reason comes discretion, and with discretion, the capacity of dissimulation, which throws a veil over the operations of the will. And in mankind, consequently, the will appears without its mask only in the affections and the passions. And this is the reason why passion, when it speaks, always wins credence, no matter what the passion may be; and rightly so. For the same reason the passions are the main theme of poets and the stalking horse of actors. The conspicuousness of the will in the lower order of animals explains the delight we take in dogs, apes, cats, etc.; it is the entirely naive way in which they express themselves that gives us so much pleasure.

The sight of any free animal going about its business undisturbed, seeking its food, or looking after its young, or mixing in the company of its kind, all the time being exactly what it ought to be and can be,—what a strange pleasure it gives us! Even if it is only a bird, I can watch it for a long time with delight; or a water rat or a hedgehog; or better still, a weasel, a deer, or a stag. The main reason why we take so much pleasure in looking at animals is that we like to see our own nature in such a simplified form. There is only one mendacious being in the world, and that is man. Every other is true and sincere, and makes no attempt to conceal what it is, expressing its feelings just as they are.

* * * * *

Many things are put down to the force of habit which are rather to be attributed to the constancy and immutability of original, innate character, according to which under like circumstances we always do the same thing: whether it happens for the first or the hundredth time, it is in virtue of the same necessity. Real force of habit, as a matter of fact, rests upon that indolent, passive disposition which seeks to relieve the intellect and the will of a fresh choice, and so makes us do what we did yesterday and have done a hundred times before, and of which we know that it will attain its object. But the truth of the matter lies deeper, and a more precise explanation of it can be given than appears at first sight. Bodies which may be moved by mechanical means only are subject to the power of inertia; and applied to bodies which may be acted on by motives, this power becomes the force of habit. The actions which we perform by mere habit come about, in fact, without any individual separate motive brought into play for the particular case: hence, in performing them, we really do not think about them. A motive was present only on the first few occasions on which the action happened, which has since become a habit: the secondary after-effect of this motive is the present habit, and it is sufficient to enable the action to continue: just as when a body had been set in motion by a push, it requires no more pushing in order to continue its motion; it will go on to all eternity, if it meets with no friction. It is the same in the case of animals: training is a habit which is forced upon them. The horse goes on drawing his cart quite contentedly, without having to be urged on: the motion is the continued effect of those strokes of the whip, which urged him on at first: by the law of inertia they have become perpetuated as habit. All this is really more than a mere parable: it is the underlying identity of the will at very different degrees of its objectivation, in virtue of which the same law of motion takes such different forms.

* * * * *

Vive muchos anos is the ordinary greeting in Spain, and all over the earth it is quite customary to wish people a long life. It is presumably not a knowledge of life which directs such a wish; it is rather knowledge of what man is in his inmost nature, the will to live.

The wish which everyone has that he may be remembered after his death,—a wish which rises to the longing for posthumous glory in the case of those whose aims are high,—seems to me to spring from this clinging to life. When the time comes which cuts a man off from every possibility of real existence, he strives after a life which is still attainable, even though it be a shadowy and ideal one.

* * * * *

The deep grief we feel at the loss of a friend arises from the feeling that in every individual there is something which no words can express, something which is peculiarly his own and therefore irreparable. Omne individuum ineffabile.

* * * * *

We may come to look upon the death of our enemies and adversaries, even long after it has occurred, with just as much regret as we feel for that of our friends, viz., when we miss them as witnesses of our brilliant success.

* * * * *

That the sudden announcement of a very happy event may easily prove fatal rests upon the fact that happiness and misery depend merely on the proportion which our claims bear to what we get. Accordingly, the good things we possess, or are certain of getting, are not felt to be such; because all pleasure is in fact of a negative nature and effects the relief of pain, while pain or evil is what is really positive; it is the object of immediate sensation. With the possession or certain expectation of good things our demands rises, and increases our capacity for further possession and larger expectations. But if we are depressed by continual misfortune, and our claims reduced to a minimum, the sudden advent of happiness finds no capacity for enjoying it. Neutralized by an absence of pre-existing claims, its effects are apparently positive, and so its whole force is brought into play; hence it may possibly break our feelings, i.e., be fatal to them. And so, as is well known, one must be careful in announcing great happiness. First, one must get the person to hope for it, then open up the prospect of it, then communicate part of it, and at last make it fully known. Every portion of the good news loses its efficacy, because it is anticipated by a demand, and room is left for an increase in it. In view of all this, it may be said that our stomach for good fortune is bottomless, but the entrance to it is narrow. These remarks are not applicable to great misfortunes in the same way. They are more seldom fatal, because hope always sets itself against them. That an analogous part is not played by fear in the case of happiness results from the fact that we are instinctively more inclined to hope than to fear; just as our eyes turn of themselves towards light rather than darkness.

* * * * *

Hope is the result of confusing the desire that something should take place with the probability that it will. Perhaps no man is free from this folly of the heart, which deranges the intellect's correct appreciation of probability to such an extent that, if the chances are a thousand to one against it, yet the event is thought a likely one. Still in spite of this, a sudden misfortune is like a death stroke, whilst a hope that is always disappointed and still never dies, is like death by prolonged torture.

He who has lost all hope has also lost all fear; this is the meaning of the expression "desperate." It is natural to a man to believe what he wishes to be true, and to believe it because he wishes it, If this characteristic of our nature, at once beneficial and assuaging, is rooted out by many hard blows of fate, and a man comes, conversely, to a condition in which he believes a thing must happen because he does not wish it, and what he wishes to happen can never be, just because he wishes it, this is in reality the state described as "desperation."

* * * * *

That we are so often deceived in others is not because our judgment is at fault, but because in general, as Bacon says, intellectus luminis sicci non est, sed recipit infusionem a voluntate et affectibus: that is to say, trifles unconsciously bias us for or against a person from the very beginning. It may also be explained by our not abiding by the qualities which we really discover; we go on to conclude the presence of others which we think inseparable from them, or the absence of those which we consider incompatible. For instance, when we perceive generosity, we infer justice; from piety, we infer honesty; from lying, deception; from deception, stealing, etc.; a procedure which opens the door to many false views, partly because human nature is so strange, partly because our standpoint is so one-sided. It is true, indeed, that character always forms a consistent and connected whole; but the roots of all its qualities lie too deep to allow of our concluding from particular data in a given case whether certain qualities can or cannot exist together.

* * * * *

We often happen to say things that may in some way or other be prejudicial to us; but we keep silent about things that might make us look ridiculous; because in this case effect follows very quickly on cause.

* * * * *

The pain of an unfulfilled wish is small in comparison with that of repentance; for the one stands in the presence of the vast open future, whilst the other has the irrevocable past closed behind it.

* * * * *

Geduld, patientia, patience, especially the Spanish sufrimiento, is strongly connected with the notion of suffering. It is therefore a passive state, just as the opposite is an active state of the mind, with which, when great, patience is incompatible. It is the innate virtue of a phlegmatic, indolent, and spiritless people, as also of women. But that it is nevertheless so very useful and necessary is a sign that the world is very badly constituted.

* * * * *

Money is human happiness in the abstract: he, then, who is no longer capable of enjoying human happiness in the concrete, devotes his heart entirely to money.

* * * * *

Obstinacy is the result of the will forcing itself into the place of the intellect.

* * * * *

If you want to find out your real opinion of anyone, observe the impression made upon you by the first sight of a letter from him.

* * * * *

The course of our individual life and the events in it, as far as their true meaning and connection is concerned, may be compared to a piece of rough mosaic. So long as you stand close in front of it, you cannot get a right view of the objects presented, nor perceive their significance or beauty. Both come in sight only when you stand a little way off. And in the same way you often understand the true connection of important events in your life, not while they are going on, nor soon after they are past, but only a considerable time afterwards.

Is this so, because we require the magnifying effect of imagination? or because we can get a general view only from a distance? or because the school of experience makes our judgment ripe? Perhaps all of these together: but it is certain that we often view in the right light the actions of others, and occasionally even our own, only after the lapse of years. And as it is in one's own life, so it is in history.

Happy circumstances in life are like certain groups of trees. Seen from a distance they look very well: but go up to them and amongst them, and the beauty vanishes; you don't know where it can be; it is only trees you see. And so it is that we often envy the lot of others.

* * * * *

The doctor sees all the weakness of mankind, the lawyer all the wickedness, the theologian all the stupidity.

* * * * *

A person of phlegmatic disposition who is a blockhead, would, with a sanguine nature, be a fool.

* * * * *

Now and then one learns something, but one forgets the whole day long.

Moreover our memory is like a sieve, the holes of which in time get larger and larger: the older we get, the quicker anything entrusted to it slips from the memory, whereas, what was fixed fast in it in early days is there still. The memory of an old man gets clearer and clearer, the further it goes back, and less clear the nearer it approaches the present time; so that his memory, like his eyes, becomes short-sighted.

* * * * *

In the process of learning you may be apprehensive about bewildering and confusing the memory, but not about overloading it, in the strict sense of the word. The faculty for remembering is not diminished in proportion to what one has learnt, just as little as the number of moulds in which you cast sand, lessens its capacity for being cast in new moulds. In this sense the memory is bottomless. And yet the greater and more various any one's knowledge, the longer he takes to find out anything that may suddenly be asked him; because he is like a shopkeeper who has to get the article wanted from a large and multifarious store; or, more strictly speaking, because out of many possible trains of thought he has to recall exactly that one which, as a result of previous training, leads to the matter in question. For the memory is not a repository of things you wish to preserve, but a mere dexterity of the intellectual powers; hence the mind always contains its sum of knowledge only potentially, never actually.

It sometimes happens that my memory will not reproduce some word in a foreign language, or a name, or some artistic expression, although I know it very well. After I have bothered myself in vain about it for a longer or a shorter time, I give up thinking about it altogether. An hour or two afterwards, in rare cases even later still, sometimes only after four or five weeks, the word I was trying to recall occurs to me while I am thinking of something else, as suddenly as if some one had whispered it to me. After noticing this phenomenon with wonder for very many years, I have come to think that the probable explanation of it is as follows. After the troublesome and unsuccessful search, my will retains its craving to know the word, and so sets a watch for it in the intellect. Later on, in the course and play of thought, some word by chance occurs having the same initial letters or some other resemblance to the word which is sought; then the sentinel springs forward and supplies what is wanting to make up the word, seizes it, and suddenly brings it up in triumph, without my knowing where and how he got it; so it seems as if some one had whispered it to me. It is the same process as that adopted by a teacher towards a child who cannot repeat a word; the teacher just suggests the first letter of the word, or even the second too; then the child remembers it. In default of this process, you can end by going methodically through all the letters of the alphabet.

In the ordinary man, injustice rouses a passionate desire for vengeance; and it has often been said that vengeance is sweet. How many sacrifices have been made just to enjoy the feeling of vengeance, without any intention of causing an amount of injury equivalent to what one has suffered. The bitter death of the centaur Nessus was sweetened by the certainty that he had used his last moments to work out an extremely clever vengeance. Walter Scott expresses the same human inclination in language as true as it is strong: "Vengeance is the sweetest morsel to the mouth that ever was cooked in hell!" I shall now attempt a psychological explanation of it.

Suffering which falls to our lot in the course of nature, or by chance, or fate, does not, ceteris paribus, seem so painful as suffering which is inflicted on us by the arbitrary will of another. This is because we look upon nature and chance as the fundamental masters of the world; we see that the blow we received from them might just as well have fallen on another. In the case of suffering which springs from this source, we bewail the common lot of humanity rather than our own misfortune. But that it is the arbitrary will of another which inflicts the suffering, is a peculiarly bitter addition to the pain or injury it causes, viz., the consciousness that some one else is superior to us, whether by force or cunning, while we lie helpless. If amends are possible, amends heal the injury; but that bitter addition, "and it was you who did that to me," which is often more painful than the injury itself, is only to be neutralized by vengeance. By inflicting injury on the one who has injured us, whether we do it by force or cunning, is to show our superiority to him, and to annul the proof of his superiority to us. That gives our hearts the satisfaction towards which it yearns. So where there is a great deal of pride and vanity, there also will there be a great desire of vengeance. But as the fulfillment of every wish brings with it more or less of a sense of disappointment, so it is with vengeance. The delight we hope to get from it is mostly embittered by compassion. Vengeance taken will often tear the heart and torment the conscience: the motive to it is no longer active, and what remains is the evidence of our malice.


When the Church says that, in the dogmas of religion, reason is totally incompetent and blind, and its use to be reprehended, it is in reality attesting the fact that these dogmas are allegorical in their nature, and are not to be judged by the standard which reason, taking all things sensu proprio, can alone apply. Now the absurdities of a dogma are just the mark and sign of what is allegorical and mythical in it. In the case under consideration, however, the absurdities spring from the fact that two such heterogeneous doctrines as those of the Old and New Testaments had to be combined. The great allegory was of gradual growth. Suggested by external and adventitious circumstances, it was developed by the interpretation put upon them, an interpretation in quiet touch with certain deep-lying truths only half realized. The allegory was finally completed by Augustine, who penetrated deepest into its meaning, and so was able to conceive it as a systematic whole and supply its defects. Hence the Augustinian doctrine, confirmed by Luther, is the complete form of Christianity; and the Protestants of to-day, who take Revelation sensu proprio and confine it to a single individual, are in error in looking upon the first beginnings of Christianity as its most perfect expression. But the bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrine in all seriousness as true sensu proprio, and as absurdities form an essential part of these doctrines, you have the great mischief of a continual fraud. And, what is worse, the day arrives when they are no longer true sensu proprio, and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once. But the difficulty is to teach the multitude that something can be both true and untrue at the same time. And as all religions are in a greater or less degree of this nature, we must recognize the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify. I have said that the combination of the Old Testament with the New gives rise to absurdities. Among the examples which illustrate what I mean, I may cite the Christian doctrine of Predestination and Grace, as formulated by Augustine and adopted from him by Luther; according to which one man is endowed with grace and another is not. Grace, then, comes to be a privilege received at birth and brought ready into the world; a privilege, too, in a matter second to none in importance. What is obnoxious and absurd in this doctrine may be traced to the idea contained in the Old Testament, that man is the creation of an external will, which called him into existence out of nothing. It is quite true that genuine moral excellence is really innate; but the meaning of the Christian doctrine is expressed in another and more rational way by the theory of metempsychosis, common to Brahmans and Buddhists. According to this theory, the qualities which distinguish one man from another are received at birth, are brought, that is to say, from another world and a former life; these qualities are not an external gift of grace, but are the fruits of the acts committed in that other world. But Augustine's dogma of Predestination is connected with another dogma, namely, that the mass of humanity is corrupt and doomed to eternal damnation, that very few will be found righteous and attain salvation, and that only in consequence of the gift of grace, and because they are predestined to be saved; whilst the remainder will be overwhelmed by the perdition they have deserved, viz., eternal torment in hell. Taken in its ordinary meaning, the dogma is revolting, for it comes to this: it condemns a man, who may be, perhaps, scarcely twenty years of age, to expiate his errors, or even his unbelief, in everlasting torment; nay, more, it makes this almost universal damnation the natural effect of original sin, and therefore the necessary consequence of the Fall. This is a result which must have been foreseen by him who made mankind, and who, in the first place, made them not better than they are, and secondly, set a trap for them into which he must have known they would fall; for he made the whole world, and nothing is hidden from him. According to this doctrine, then, God created out of nothing a weak race prone to sin, in order to give them over to endless torment. And, as a last characteristic, we are told that this God, who prescribes forbearance and forgiveness of every fault, exercises none himself, but does the exact opposite; for a punishment which comes at the end of all things, when the world is over and done with, cannot have for its object either to improve or deter, and is therefore pure vengeance. So that, on this view, the whole race is actually destined to eternal torture and damnation, and created expressly for this end, the only exception being those few persons who are rescued by election of grace, from what motive one does not know.

Putting these aside, it looks as if the Blessed Lord had created the world for the benefit of the devil! it would have been so much better not to have made it at all. So much, then, for a dogma taken sensu proprio. But look at it sensu allegorico, and the whole matter becomes capable of a satisfactory interpretation. What is absurd and revolting in this dogma is, in the main, as I said, the simple outcome of Jewish theism, with its "creation out of nothing," and really foolish and paradoxical denial of the doctrine of metempsychosis which is involved in that idea, a doctrine which is natural, to a certain extent self-evident, and, with the exception of the Jews, accepted by nearly the whole human race at all times. To remove the enormous evil arising from Augustine's dogma, and to modify its revolting nature, Pope Gregory I., in the sixth century, very prudently matured the doctrine of Purgatory, the essence of which already existed in Origen (cf. Bayle's article on Origen, note B.). The doctrine was regularly incorporated into the faith of the Church, so that the original view was much modified, and a certain substitute provided for the doctrine of metempsychosis; for both the one and the other admit a process of purification. To the same end, the doctrine of "the Restoration of all things" [Greek: apokatastasis] was established, according to which, in the last act of the Human Comedy, the sinners one and all will be reinstated in integrum. It is only Protestants, with their obstinate belief in the Bible, who cannot be induced to give up eternal punishment in hell. If one were spiteful, one might say, "much good may it do them," but it is consoling to think that they really do not believe the doctrine; they leave it alone, thinking in their hearts, "It can't be so bad as all that."

The rigid and systematic character of his mind led Augustine, in his austere dogmatism and his resolute definition of doctrines only just indicated in the Bible and, as a matter of fact, resting on very vague grounds, to give hard outlines to these doctrines and to put a harsh construction on Christianity: the result of which is that his views offend us, and just as in his day Pelagianism arose to combat them, so now in our day Rationalism does the same. Take, for example, the case as he states it generally in the De Civitate Dei, Bk. xii. ch. 21. It comes to this: God creates a being out of nothing, forbids him some things, and enjoins others upon him; and because these commands are not obeyed, he tortures him to all eternity with every conceivable anguish; and for this purpose, binds soul and body inseparably together, so that, instead, of the torment destroying this being by splitting him up into his elements, and so setting him free, he may live to eternal pain. This poor creature, formed out of nothing! At least, he has a claim on his original nothing: he should be assured, as a matter of right, of this last retreat, which, in any case, cannot be a very evil one: it is what he has inherited. I, at any rate, cannot help sympathizing with him. If you add to this Augustine's remaining doctrines, that all this does not depend on the man's own sins and omissions, but was already predestined to happen, one really is at a loss what to think. Our highly educated Rationalists say, to be sure, "It's all false, it's a mere bugbear; we're in a state of constant progress, step by step raising ourselves to ever greater perfection." Ah! what a pity we didn't begin sooner; we should already have been there.

In the Christian system the devil is a personage of the greatest importance. God is described as absolutely good, wise and powerful; and unless he were counterbalanced by the devil, it would be impossible to see where the innumerable and measureless evils, which predominate in the world, come from, if there were no devil to account for them. And since the Rationalists have done away with the devil, the damage inflicted on the other side has gone on growing, and is becoming more and more palpable; as might have been foreseen, and was foreseen, by the orthodox. The fact is, you cannot take away one pillar from a building without endangering the rest of it. And this confirms the view, which has been established on other grounds, that Jehovah is a transformation of Ormuzd, and Satan of the Ahriman who must be taken in connection with him. Ormuzd himself is a transformation of Indra.

Christianity has this peculiar disadvantage, that, unlike other religions, it is not a pure system of doctrine: its chief and essential feature is that it is a history, a series of events, a collection of facts, a statement of the actions and sufferings of individuals: it is this history which constitutes dogma, and belief in it is salvation. Other religions, Buddhism, for instance, have, it is true, historical appendages, the life, namely, of their founders: this, however, is not part and parcel of the dogma but is taken along with it. For example, the Lalitavistara may be compared with the Gospel so far as it contains the life of Sakya-muni, the Buddha of the present period of the world's history: but this is something which is quite separate and different from the dogma, from the system itself: and for this reason; the lives of former Buddhas were quite other, and those of the future will be quite other, than the life of the Buddha of to-day. The dogma is by no means one with the career of its founder; it does not rest on individual persons or events; it is something universal and equally valid at all times. The Lalitavistara is not, then, a gospel in the Christian sense of the word; it is not the joyful message of an act of redemption; it is the career of him who has shown how each one may redeem himself. The historical constitution of Christianity makes the Chinese laugh at missionaries as story-tellers.

I may mention here another fundamental error of Christianity, an error which cannot be explained away, and the mischievous consequences of which are obvious every day: I mean the unnatural distinction Christianity makes between man and the animal world to which he really belongs. It sets up man as all-important, and looks upon animals as merely things. Brahmanism and Buddhism, on the other hand, true to the facts, recognize in a positive way that man is related generally to the whole of nature, and specially and principally to animal nature; and in their systems man is always represented by the theory of metempsychosis and otherwise, as closely connected with the animal world. The important part played by animals all through Buddhism and Brahmanism, compared with the total disregard of them in Judaism and Christianity, puts an end to any question as to which system is nearer perfection, however much we in Europe may have become accustomed to the absurdity of the claim. Christianity contains, in fact, a great and essential imperfection in limiting its precepts to man, and in refusing rights to the entire animal world. As religion fails to protect animals against the rough, unfeeling and often more than bestial multitude, the duty falls to the police; and as the police are unequal to the task, societies for the protection of animals are now formed all over Europe and America. In the whole of uncircumcised Asia, such a procedure would be the most superfluous thing in the world, because animals are there sufficiently protected by religion, which even makes them objects of charity. How such charitable feelings bear fruit may be seen, to take an example, in the great hospital for animals at Surat, whither Christians, Mohammedans and Jews can send their sick beasts, which, if cured, are very rightly not restored to their owners. In the same way when a Brahman or a Buddhist has a slice of good luck, a happy issue in any affair, instead of mumbling a Te Deum, he goes to the market-place and buys birds and opens their cages at the city gate; a thing which may be frequently seen in Astrachan, where the adherents of every religion meet together: and so on in a hundred similar ways. On the other hand, look at the revolting ruffianism with which our Christian public treats its animals; killing them for no object at all, and laughing over it, or mutilating or torturing them: even its horses, who form its most direct means of livelihood, are strained to the utmost in their old age, and the last strength worked out of their poor bones until they succumb at last under the whip. One might say with truth, Mankind are the devils of the earth, and the animals the souls they torment. But what can you expect from the masses, when there are men of education, zoologists even, who, instead of admitting what is so familiar to them, the essential identity of man and animal, are bigoted and stupid enough to offer a zealous opposition to their honest and rational colleagues, when they class man under the proper head as an animal, or demonstrate the resemblance between him and the chimpanzee or ourang-outang. It is a revolting thing that a writer who is so pious and Christian in his sentiments as Jung Stilling should use a simile like this, in his Scenen aus dem Geisterreich. (Bk. II. sc. i., p. 15.) "Suddenly the skeleton shriveled up into an indescribably hideous and dwarf-like form, just as when you bring a large spider into the focus of a burning glass, and watch the purulent blood hiss and bubble in the heat." This man of God then was guilty of such infamy! or looked on quietly when another was committing it! in either case it comes to the same thing here. So little harm did he think of it that he tells us of it in passing, and without a trace of emotion. Such are the effects of the first chapter of Genesis, and, in fact, of the whole of the Jewish conception of nature. The standard recognized by the Hindus and Buddhists is the Mahavakya (the great word),—"tat-twam-asi" (this is thyself), which may always be spoken of every animal, to keep us in mind of the identity of his inmost being with ours. Perfection of morality, indeed! Nonsense.

The fundamental characteristics of the Jewish religion are realism and optimism, views of the world which are closely allied; they form, in fact, the conditions of theism. For theism looks upon the material world as absolutely real, and regards life as a pleasant gift bestowed upon us. On the other hand, the fundamental characteristics of the Brahman and Buddhist religions are idealism and pessimism, which look upon the existence of the world as in the nature of a dream, and life as the result of our sins. In the doctrines of the Zendavesta, from which, as is well known, Judaism sprang, the pessimistic element is represented by Ahriman. In Judaism, Ahriman has as Satan only a subordinate position; but, like Ahriman, he is the lord of snakes, scorpions, and vermin. But the Jewish system forthwith employs Satan to correct its fundamental error of optimism, and in the Fall introduces the element of pessimism, a doctrine demanded by the most obvious facts of the world. There is no truer idea in Judaism than this, although it transfers to the course of existence what must be represented as its foundation and antecedent.

The New Testament, on the other hand, must be in some way traceable to an Indian source: its ethical system, its ascetic view of morality, its pessimism, and its Avatar, are all thoroughly Indian. It is its morality which places it in a position of such emphatic and essential antagonism to the Old Testament, so that the story of the Fall is the only possible point of connection between the two. For when the Indian doctrine was imported into the land of promise, two very different things had to be combined: on the one hand the consciousness of the corruption and misery of the world, its need of deliverance and salvation through an Avatar, together with a morality based on self-denial and repentance; on the other hand the Jewish doctrine of Monotheism, with its corollary that "all things are very good" [Greek: panta kala lian]. And the task succeeded as far as it could, as far, that is, as it was possible to combine two such heterogeneous and antagonistic creeds.

As ivy clings for the support and stay it wants to a rough-hewn post, everywhere conforming to its irregularities and showing their outline, but at the same time covering them with life and grace, and changing the former aspect into one that is pleasing to the eye; so the Christian faith, sprung from the wisdom of India, overspreads the old trunk of rude Judaism, a tree of alien growth; the original form must in part remain, but it suffers a complete change and becomes full of life and truth, so that it appears to be the same tree, but is really another.

Judaism had presented the Creator as separated from the world, which he produced out of nothing. Christianity identifies this Creator with the Saviour, and through him, with humanity: he stands as their representative; they are redeemed in him, just as they fell in Adam, and have lain ever since in the bonds of iniquity, corruption, suffering and death. Such is the view taken by Christianity in common with Buddhism; the world can no longer be looked at in the light of Jewish optimism, which found "all things very good": nay, in the Christian scheme, the devil is named as its Prince or Ruler ([Greek: ho archon tou kosmoutoutou.] John 12, 33). The world is no longer an end, but a means: and the realm of everlasting joy lies beyond it and the grave. Resignation in this world and direction of all our hopes to a better, form the spirit of Christianity. The way to this end is opened by the Atonement, that is the Redemption from this world and its ways. And in the moral system, instead of the law of vengeance, there is the command to love your enemy; instead of the promise of innumerable posterity, the assurance of eternal life; instead of visiting the sins of the fathers upon the children to the third and fourth generations, the Holy Spirit governs and overshadows all.

We see, then, that the doctrines of the Old Testament are rectified and their meaning changed by those of the New, so that, in the most important and essential matters, an agreement is brought about between them and the old religions of India. Everything which is true in Christianity may also be found in Brahmanism and Buddhism. But in Hinduism and Buddhism you will look in vain for any parallel to the Jewish doctrines of "a nothing quickened into life," or of "a world made in time," which cannot be humble enough in its thanks and praises to Jehovah for an ephemeral existence full of misery, anguish and need.

Whoever seriously thinks that superhuman beings have ever given our race information as to the aim of its existence and that of the world, is still in his childhood. There is no other revelation than the thoughts of the wise, even though these thoughts, liable to error as is the lot of everything human, are often clothed in strange allegories and myths under the name of religion. So far, then, it is a matter of indifference whether a man lives and dies in reliance on his own or another's thoughts; for it is never more than human thought, human opinion, which he trusts. Still, instead of trusting what their own minds tell them, men have as a rule a weakness for trusting others who pretend to supernatural sources of knowledge. And in view of the enormous intellectual inequality between man and man, it is easy to see that the thoughts of one mind might appear as in some sense a revelation to another.


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