424 THE WORLD AS WILL. bk. iv.
and death, as belonging to the phenomenon of life, have also been asserted anew, and the possibility of salvation, introduced by the completest capability of knowledge, has for this time been shown to be fruitless. Here lies the profound reason of the shame connected with the process of generation. This view is mythically expressed in the dogma of Christian theology that we are all partakers in Adam's first transgression (which is clearly just the satisfaction of sexual passion), and through it are guilty of suffering and death. In this theology goes beyond the consideration of things according to the principle of sufficient reason, and recognises the Idea of man, the unity of which is re-established out of its dispersion into innumerable individuals through the bond of generation which holds them all together. Accordingly it regards every individual as on one side identical with Adam, the representative of the assertion of life, and, so far, as subject to sin (original sin), suffering, and death; on the other side, the knowledge of the Idea of man enables it to regard every individual as identical with the saviour, the representative of the denial of the will to live, and, so far as a partaker of his sacrifice of himself, saved through his merits, and delivered from the bands of sin and death, i.e., the world (Rom. v. 12-21).
Another mythical exposition of our view of sexual pleasure as the assertion of the will to live beyond the individual life, as an attainment to life which is brought about for the first time by this means, or as it were a renewed assignment of life, is the Greek myth of Proserpine, who might return from the lower world so long as she had not tasted its fruit, but who became subject to it altogether through eating the pomegranate. This meaning appears very clearly in Goethe's incomparable presentation of this myth, especially when, as soon as she has tasted the pomegranate, the invisible chorus of the Fates —
