charitably restricts 'idolatry' in any 'bad sense' to a voluntary
worshipping of what the worshipper feels not to deserve his adoration;
and as I, for one, doubt whether this is ever the case, this delightful
charity is comprehensive indeed. Mr. Parker's discourse is full of
the same beautiful and tolerant maxims. 'Each religious doctrine,' he
says, 'has some time stood for a truth ...... Each of 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