cation, for learning, or for reflection; but by virtue of
the strong antagonism between merely physical and intellectual
qualities, much excessive bodily labour blunts the understanding and
makes it heavy, clumsy, and awkward, and consequently incapable of
grasping any other than perfectly simple and palpable matters. At least
nine-tenths of the human race comes under this category. People require
a system of metaphysics, that is, an account of the world and our
existence, because such an account belongs to the most natural
requirements of mankind. They require also a popular system of
metaphysics, which, in order for it to be this, must combine many rare
qualities; for instance, it must be exceedingly lucid, and yet in the
right places be obscure, nay, to a certain extent, impenetrable; then a
correct and satisfying moral system must be combined with its dogmas;
above everything, it must bring inexhaustible consolation in suffering
and death. It follows from this that it can only be true in _sensu
allegorico_ and not in _sensu proprio_. Further, it must have the
support of an authority which is imposing by its great age, by its
general recognition, by its documents, together with their tone and
statements--qualities which are so infinitely difficult to combine that
many a man, if he stopped to reflect, would not be so ready to help to
undermine a religion, but would consider it the most sacred treasure of
the people. If any one wants to criticise religion he should always bear
in mind the nature of the great masses for which it is destined, and
picture to himself their complete moral and intellectual inferiority. It
is incredible how far this inferiority goes and how steadily a spark of
truth will continue to glimmer even under the crudest veiling of
monstrous fables and grotesque ceremonies, adhering indelibly, like the
perfume of musk, to everything which has come in contact with it. As an
illustration of this, look at the profound wisdom which is revealed in
the Upanishads, and then look at the mad idolatry in the India of
to-day, as is revealed in its pilgrimages, processions, and festivities,
or at the mad and ludicrous doings of the Saniassi of the present time.
Nevertheless, it cannot be denied that in all this madness and absurdity
there yet lies something that is hidden from view, something that is in
accordance with, or a reflection of the profound wisdom that has been
mentioned. It requires this kind of dressi