GOETHE.

At the outset of an inquiry how far existing facts ought to be allowed
to overrule ideas and principles that are at variance with them, a
preliminary question lies in our way, about which it may be well to say
something. This is the question of a dual doctrine. In plainer words,
the question whether it is expedient that the more enlightened classes
in a community should upon system not only possess their light in
silence, but whether they should openly encourage a doctrine for the
less enlightened classes which they do not believe to be true for
themselves, while they regard it as indispensably useful in the case of
less fortunate people. An eminent teacher tells us how after he had
once succeeded in presenting the principle of Necessity to his own mind
in a shape which seemed to bring with it all the advantages of the
principle of Free Will, he 'no longer suffered under the burden so heavy
to one who aims at being a reformer in opinions, of thinking one
doctrine true, and the contrary doctrine morally beneficial.'[5] The
discrepancy which this writer thought a heavy burden has struck others
as the basis of a satisfactory solution.

Nil dulcius est bene quam munita tenere
Edita doctrina sapientum templa serena,
Despicere unde queas alios passimque videre
Errare atque viam palantes quaerere vitae.

The learned are to hold the true doctrine; the unlearned are to be
taught its morally beneficial contrary. 'Let the Church,' it has been
said, 'admit two descriptions of believers, those who are for the
letter, and those who hold by the spirit. At a certain point in rational
culture, belief in the supernatural becomes for many an impossibility;