wondered at; but the Christianity of Parsifal, like the Buddhism of the denial of the will, is a pure piece of romanticism, an exotic setting for those vacillations and sinkings which absolute Will may very well be subject to in its absolute chaos.
The rebellion of the heathen soul is unmistakable in the Reformation, but it is not recognised in this simple form, because those who feel that it was justified do not dream that it was heathen, and those who see that it was heathen will not admit that it was justified. Externally, of course, it was an effort to recover the original essence of Christianity; but why should a free and absolute being care for that original essence when he has discovered it, unless his own mind demanded that very thing? And if his mind demanded it, what need has he to read that demand into an ancient revelation which, as a matter of fact, turned on quite other matters? It was simply the inertia of established prejudice that made people use tradition to correct tradition; until the whole substance of tradition, worn away by that internal friction, should be dissolved, and impulse and native genius should assert themselves unimpeded.
Judaism and Christianity, like Greek philosophy, were singly inspired by the pursuit of happiness, in whatever form it might be really attainable: now
