of woe on the scribes and Pharisees are an expression of it. Christianity failed among the Jews because the revolution in the mores which it called for was too great; it was, in reality, a Hellenistic world-philosophy and a treason inside Judaism. Mohammed's action was based on innovations in the mores of the Arabs which had partially prevailed, and which he adopted and urged with supernatural sanctions against the old mores. It is probable that Zoroaster and Buddha made themselves exponents of a revolution in the mores of their peoples. Zoroaster's work and the hostility between the Iranians and their kindred of India has made the history of the Persians and of the other peoples of the Euphrates Valley and its neighborhood.
These examples not only show us that the influence of the religion on the mores is not to be denied, but they show us what this influence is and what it is not. Out of the experience arises the world-philosophy including religion. Thus there is a constant alternation of action or experience and thought. So far well, but then the deductions from the world-philosophy begin, and they are metaphysical. They turn into dogmas which are logical or speculative or fantastic. There is not a sequence of experience, reflection, action but the sequence is experience, reflection, deduction — perhaps repeated logical deduction, resulting in dogmas as an arbitrary injunction — and then new action. The ecclesiastics or philosophers get a chance to introduce selfish elements for their own aggrandizement. Next these dogmatic products are brought back to the world of experience and action as imperative rules of conduct. They may win outward respect and pretended obedience, but they are evaded. The moral product is chicane and hypocrisy, and this is what enters into the mores. At the same time, if the
