on so many minds. A religion really to affect the vulgar must be a superstition; to satisfy the thoughtful, it must be a philosophy. Is it possible to contrive so to fuse the crude with the refined as to make at least a working compromise? To me personally, and to most of us living at the present day, the enterprise appears to be impracticable. My own experience is, I imagine, a very common one. When I ceased to accept the teaching of my youth, it was not so much a process of giving up beliefs, as of discovering that I had never really believed. The contrast between the genuine convictions which guide and govern our conduct, and the professions which we were taught to repeat in church, when once realised, was too glaring. One belonged to the world of realities, and the other to the world of dreams. The orthodox formulæ represent, no doubt, a sentiment, an attempt to symbolise emotions which might be beautiful, or to indicate vague impressions about the tendency of things in general; but to put them side
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