proofs which are incumbent on philosophy, and in general withdraws them from investigation. Instead of this they require faith, that is, a voluntary admission that such is the state of the case. Since, then, faith guides action, and the allegory is always so framed that, as regards the practical, it leads precisely to that which the truth _sensu proprio_ would also lead to, religion is justified in promising to those who believe eternal salvation. Thus we see that in the main, and for the great majority, who cannot apply themselves to thought, religions very well supply the place of metaphysics in general, the need of which man feels to be imperative. They do this partly in a practical interest, as the guiding star of their action, the unfurled standard of integrity and virtue, as Kant admirably expresses it; partly as the indispensable comfort in the heavy sorrows of life, in which capacity they fully supply the place of an objectively true metaphysic, because they lift man above himself and his existence in time, as well perhaps as such a metaphysic ever could. In this their great value and indeed necessity shows itself very clearly. For Plato says, and says rightly, “φιλόσοφον πλῆθος ἁδύνατον εἶναι” (_vulgus philosophum esse impossible est_. _De Rep._, vi. p. 89, _Bip_.) On the other hand, the only stumbling-stone is this, that religions never dare to confess their allegorical nature, but have to assert that they are true _sensu proprio_. They thereby encroach on the province of metaphysics proper, and call forth the antagonism of the latter, which has therefore expressed itself at all times when it was not chained up. The controversy which is so perseveringly carried on in our own day between supernaturalists and rationalists also rests on the failure to recognise the allegorical nature of all religion. Both wish to have Christianity true _sensu proprio_; in this sense the former wish to maintain it without deduction, as it were with skin and hair; and thus they have a hard stand to make against the knowledge and general culture of the age. The latter wish to explain away all that is properly Christian; whereupon they retain something which is neither _sensu proprio_ nor _sensu allegorico_ true, but rather a mere platitude, little better than Judaism, or at the most a shallow Pelagianism, and, what is worst, an abject optimism, absolutely foreign to Christianity proper. Moreover, the attempt to found a religion upon reason removes it into the other class of metaphysics, that which has its authentication _in itself_, thus to the foreign ground of the philosophical systems, and into the conflict which these wage against each other in their own arena, and consequently exposes it to the light fire of scepticism and the heavy artillery of the “Critique of Pure Reason;” but for it to venture there would be clear presumption.