these forms of
religion (polytheism and fetichism, to wit) did the world service
in its day.' No one form of religion is absolutely true; faith may
be compatible with them all."

"Let me understand you, if possible," said Harrington; "for at present
I fear I do not. That there may be belief without faith in a very
Intelligible sense, I can understand. You say there can be faith without
belief, and a true faith that is connected with any belief, however
erroneous, do you not?"

"Provided it contains the absolute religion."

"Well, and even the lowest fetichism does that, according to Mr. Parker,
whom you defend. Now this Protean faith is what I do not understand."

"That," said Fellowes, "I can easily conceive; and, let me add, no
sceptic can understand it."
"I see no reason why he should not," said Harrington, laughing, "if,
as you and Mr. Newman suppose, the 'spiritual' can be so perfectly
divorced from the 'intellectual.' According to your reasoning, the
and the idolater cannot be incapable of exercising this mysterious
'faith,'--when their errors are supposed purely speculative,--since
faith has nothing to do with the intellect; neither therefore ought
the sceptic to be quite beyond the pale of your charity. Nay, his
intellect being a rasa tabula in these matters, I should think he is
in more favorable circumstances than they can be. But, seriously, let
me try, if possible, to fathom this curious dogma,--I beg your
pardon,--sentiment, I mean. Belief without faith in an intelligible
sense (if by this last we mean a condition of the emotions or
affections), I can understand; though if the truth believed be of a
nature to excite to emotion and to dictate action, and fail to do so,
I doubt whether men in general would not call that belief spurious. For
example, if a man, on being told that his house was on fire, sat still
in his neighbor's chimney-corner, and took no notice of the matter,
most persons would say that his assent was no true belief; for it did
not produce its effects, did not produce faith. But whether faith can
ever exist independently of belief,--whether it is not always involved
with it,--and whether there can be a faith worth a farthing that is
not based on a true belief,--that is the point on which I want light.
If I understand you, an acceptable faith may or may not coexist
with a true belief; and men who believe in Jupiter or Jehovah, in one
God or a thousand, who worship the sun, or an idol, o