The origin of Roman political institutions is intimately connected with conditions of the naturally small territory where arose the greatness of Rome. But now, after two thousand years we see the political impress of this narrow origin spreading to the governments of an area of Europe immeasurably larger than the region that gave it birth. In the United States, little New England has been the source of the strongest influences modifying the political, religious and cultural life of half a continent; and as far as Texas and California these influences bear the stamp of that narrow, unproductive environment which gave to its sons energy of character and ideals. [Sidenote: Transplanted religions.] Ideas especially are light baggage, and travel with migrant peoples over many a long and rough road. They are wafted like winged seed by the wind, and strike root in regions where they could never have originated. Few classes of ideas bear so plainly the geographic stamp of their origin as religious ones, yet none have spread more widely. The abstract monotheism sprung from the bare grasslands of western Asia made slow but final headway against the exuberant forest gods of the early Germans. Religious ideas travel far from their seedbeds along established lines of communication. We have the almost amusing episode of the brawny Burgundians of the fifth century, who received the Arian form of Christianity by way of the Danube highway from the schools of Athens and Alexandria, valiantly supporting the niceties of Greek religious thought against the Roman version of the faith which came up the Rhone Valley. If the sacred literature of Judaism and Christianity take weak hold upon the western mind, this is largely because it is written in the symbolism of the pastoral nomad. Its figures of speech reflect life in deserts and grasslands. For these figures the western mind has few or vague corresponding ideas. It loses, therefore, half the import, for instance, of the Twenty-third Psalm, that picture of the nomad shepherd guiding his flock across parched and trackless plains, to bring them at evening, weary, hungry, thirsty, to the fresh pastures and waving palms of some oasis, whose green tints stand out in vivid contrast to the tawny wastes of the encompassing sands. "He leadeth me beside the still waters," not the noisy rushing stream of the rainy lands, but the quiet desert pool that reflects the stars. What real significance has the tropical radiance of the lotus flower, the sacred symbol of Buddhism, for the Mongolian lama in the cold and arid borders of Gobi or the wind-swept highlands of sterile Tibet? And yet these exotic ideas live on, even if they no longer bloom in the uncongenial soil. But to explain them in terms of their present environment would be indeed impossible. [Sidenote: Partial response to environment]