6. Thus the essential point of the existence of the two principles has always been known, but the idea of their respective spheres and limits, of the efficient prevalence of each within our experience, has fluctuated in society. Art and handicraft are, of course, peculiarly competent to appreciate the artificial principle of order, while physical science is especially conversant with the natural one. As the ancients were equal to the moderns in the former pursuits, but vastly inferior to them in the latter, they must so far have had a tendency to think more of the designing principle, and less of the other principle than we do. But it must be remembered, that one or other of these two principles, or at least the arbitrament between them, is the animating basis of all religion, and of all religious sects and persuasions; and further, that of these two principles, the religion founded on the artificial one, which is the one traditionally derived to us, is liable to be, and is wont to be, a far more powerful religion (because it deals far more intensely in personification, having reference singly to some supposed artist) than either the religion that is constituted by the natural principle, or that which results from a mixture of the two principles. And indeed, I will incidentally say that this last kind of religion seems to me to have much analogy on its side, and that the old idea of "the two principles" might, on several grounds besides the present one, and in several respects, perhaps, be found to shadow forth a certain amount of most important truth and applicability. 7. To return. By considering the state of religion and of religious belief in the times of Socrates and Cicero, in connection with the state of art, handicraft, and science, in the same time, and coincidently taking care not to forget that religious sentiment (that at least of the kind which had in their era already been, and much more since has been, communicated from the east to the west) is an incomparably more vigorous impeller of opinion, than reason and argument; we shall have some of the principal data, and in a main matter shall be prepared to use them judiciously in any inquiry we might make, why it was that Socrates and Cicero, having their attention arrested by the artificial principle of order and arrangement, seemed absolutely to forget the existence of the natural one, and why in consequence it was, that the latter wrote to this effect: "He who can look up to the heavenly vault, and doubt the existence of a one personal God, the designer and governor of all things, is equivalent to a madman"; and why, further, we, spite of our vast physical science, are prone to the same fallacy.