unchanging nature, which to-day acts in the same way as yesterday. Thus it ought to recognise the identical in all events, in ancient as in modern times, in the East as in the West, and in spite of all difference in special circumstances, of costume and of custom, to see everywhere the same humanity. If one has read Herodotus, then in a philosophical regard one has read enough history. For everything is already there that makes up the subsequent history of the world." {12} That which is significant in itself, not in its relations, is to be found far more profoundly and distinctly in poetry than in history. There is, therefore, far more real, inner truth in poetry than in history. Aristotle held the same view, maintaining that poetry reveals a higher truth than history, for it strives to express the universal. "Poetry," he says, "is a more philosophical, and a higher thing than history." In Schopenhauer's view, the true philosopher is the genius. His penetrative imagination will see farther and deeper than the learning of the mere scholar. The genius is a clear mirror of the inner nature of the universe. To him knowledge is the sun which reveals the world. His work may be regarded as an inspiration, as an interpretation of the spirit of beauty in art. He has been endowed by nature with a special faculty of inner vision, and uses his power to open the eyes of ordinary men. It is the genius who knows the inner nature of things, just as in Plato true philosophers are defined as "the lovers of the vision of truth, who are able to distinguish the idea from the objects which participate in the idea, and whose eyes are ever directed towards fixed and immutable principles." It is the genius, says Schopenhauer, who interprets his vision to the rest of mankind. He enables us to see the world through his eyes. There was a wide difference, too, between Schopenhauer and other contemporary philosophers, in their attitude towards religion. Schopenhauer's freedom from academic fetters enabled him to steer an independent way. The German university professor was almost always dominated by the need for reconciling his philosophical theories with a theological creed. At times to square accounts between the two involved {13} considerable ingenuity, as in the case of Kant. To Schopenhauer, to whom orthodox religion had always been a mere form, such attempts savoured of hypocrisy. Hence he always speaks slightingly of "philosophy-professors," and throughout his writings he makes bitter attacks upon them. Hegel's work is described as three-fourths utter absurdity, and one quarter as paradox, and he himself alluded to as "that intellectual Caliban." Plato's contempt for the sophists stands on very much the same plane of thought.