faith, without allowing themselves to be led astray by its absurdity, which is palpable to them; and thereby they participate in the kernel of the matter so far as they are able.  I may add as an explanation that the use of mystery has been attempted even in philosophy; for example, when Pascal, who was pietest, mathematician, and philosopher in one, says in this threefold character:  God is everywhere centre and nowhere periphery.  Malebranche has also truly remarked, La liberte est un mystere.  One might go further, and maintain that in religions everything is really mystery.  For it is utterly impossible to impart truth in sensu proprio to the multitude in its crudity; it is only a mythical and allegorical reflection of it that can fall to its share and enlighten it.  Naked truth must not appear before the eyes of the profane vulgar; it can only appear before them closely veiled.  And it is for this reason that it is unfair to demand of a religion that it should be true in sensu proprio, and that, en passant.  Rationalists and Supernaturalists of to-day are so absurd.  They both start with the supposition that religion must be the truth; and while the former prove that it is not, the latter obstinately maintain that it is; or rather the former cut up and dress the allegory in such a way that it could be true in sensu proprio but would in that case become a platitude.  The latter wish to maintain, without further dressing, that it is true in sensu proprio, which, as they should know, can only be carried into execution by inquisitions and the stake.  While in reality, myth and allegory are the essential elements of religion, but under the indispensable condition (because of the intellectual limitations of the great masses) that it supplies enough satisfaction to meet those metaphysical needs of mankind which are ineradicable, and that it takes the place of pure philosophical truth, which is infinitely difficult, and perhaps never attainable.

Phil. Yes, pretty much in the same way as a wooden leg takes the place of a natural one.  It supplies what is wanting, does very poor service for it, and claims to be regarded as a natural leg, and is more or less cleverly put together.  There is a difference, however, for, as a rule, the natural leg was in existence before the wooden one, while religion everywhere has gained the start of philosophy.

Demop. That may be; but a wooden leg is of great value to those who have no natural leg.  You must keep in view that the metaphysical requirements of man absolutely demand satisfaction; because the horizon of his thoughts must be defined and not remain unlimited.  A man, as a rule, has no faculty of judgment for weighing reasons, and distinguishing between what is true and what is false.  Moreover, the work imposed upon him by nature and her requirements leaves him no time for investigations of that kind, or for the education which they presuppose.  Therefore