code alone, with its “Thou shalt,” would be no more religious than is the civil code. A religion adds something to the moral code. And what it adds is, first, enthusiasm. Somehow it makes the faithful regard the moral law with devotion, reverence, love. By history, by parable, by myth, by ceremony, by song, by whatever means you will, the religion gives to the mere code life and warmth. A religion not only commands the faithful, but gives them something that they are glad to live for, and if need be to die for.
But not yet have we mentioned the element of religion that makes it especially interesting to a student of theoretical philosophy. So far as we have gone, ethical philosophy would criticise the codes of various religions, while theoretical philosophy would have no part in the work. But, in fact, religion always adds another element. Not only does religion teach devotion to a moral code, but the means that it uses to this end include a more or less complete theory of things. Religion says not merely do and feel but also believe. A religion tells us about the things that it declares to exist, and most especially it tells us about their relations to the moral code and to the religious feeling. There may be a religion without a supernatural, but there cannot be a religion without a theoretical element, without a statement of some supposed matter of fact, as part of the religious doctrine.
These three elements, then, go to constitute any religion. A religion must teach some moral code, must in some way inspire a strong feeling of devo-
