mankind, whose name is not so much written as ploughed into the
history of this world, is proof of the subtle virtue of this
infusion."

But this truth cannot be received at second hand; it is an intuition.
What another announces, I must find true in myself, or I must reject
it. If the word of another is taken instead of this primary faith, the
church, the state, art, letters, life, all suffer degradation,--"the
doctrine of inspiration is lost; the base doctrine of the majority of
voices usurps the place of the doctrine of the soul."

The following extract will show the view that he takes of Christianity
and its Founder, and sufficiently explain the antagonism called forth by
the discourse:--

"Jesus Christ belonged to the true race of prophets. He saw with
open eye the mystery of the soul. Drawn by its severe harmony,
ravished with its beauty, he lived in it, and had his being there.
Alone in all history he estimated the greatness of man. One man was
true to what is in you and me. He saw that God incarnates himself in
man, and evermore goes forth anew to take possession of his World.
He said, in this jubilee of sublime emotion, 'I am Divine. Through
me God acts; through me, speaks. Would you see God, see me; or see
thee, when thou also thinkest as I now think.' But what a distortion
did his doctrine and memory suffer in the same, in the next, and the
following ages! There is no doctrine of the Reason which will bear
to be taught by the Understanding. The understanding caught this
high chant from the poet's lips, and said, in the next age, 'This
was Jehovah come down out of heaven. I will kill you if you say
he was a man.' The idioms of his language and the figures of his