The census reports on religious bodies unfortunately give no information as to the nationality of members and communicants, so that it is impossible to distribute the adherents of the various sects among the constituent races. However, out of the list of denominations given we can pick a number of manifestly foreign origin which indicate the tremendous diversity of religious forms which are represented in this country. Among them are the following: Armenian Church; Buddhists, Chinese and Japanese; Dunkers; Eastern Orthodox churches, Russian, Servian, Syrian, and Greek; various German Evangelical bodies; various Scandinavian Lutheran bodies; Slovak Evangelical Lutheran Synod; Moravian bodies; Jewish congregations; Polish national church; Swedish Evangelical bodies; Hungarian Reformed Church; Bahais, etc. The total number of organizations covered by the report of the census for 1906 is 212,230 as reported by 186 denominations. One hundred and fourteen of these denominations reported the use of some foreign language in some of their organizations. Of the denominations so reporting 12.5 per cent of their organizations, with 26.3 per cent of their membership, report the use of foreign languages, either alone or with English. There are forty-one individual languages included in the report. These facts indicate that, whatever changes the removal to a new environment involves, and however much of American life the immigrants adopt, a large percentage of our foreign population brings its religion with it, and keeps it. This is not to be wondered at, as we know that men hold on to their traditional religion more tenaciously than to almost any other of their mores and resent interference here most of all. More than this, it is probably well that it is so. For religion is the great conserving force of morality, the principal bulwark of traditional conduct. The perils of the moral nature of the immigrant in his new home are many. Trained to repression, restriction, and control, he finds himself suddenly endowed with liberty and opportunity. This liberty he is all too likely to interpret as license. Finding people all around him doing things which have hitherto seemed to him sinful or immoral, he adopts the practices, without having acquired the principles and restraints which safeguard them, and make them innocuous for Americans. If, along with this shifting of ethical standards, he loses also his religious sanctions, his moral danger is great indeed.[263] This process has been particularly observed among the second generation of Hebrews. In the light of American civilization and public thought, they find the religion of their fathers discredited. It appears to them antiquated and unworthy. They throw it over unreservedly, and with it goes the whole body of admirable moral precepts and guides, and the remarkable ethical standards, which have been indissolubly associated with religious belief in their minds. The unfortunate part of the