the worship of the fatal founder of that creed, and not let the hoary age of the Galilean doctrine palliate the tendencies of its life-blighting delusions. III.—MORAL MAXIMS. CHAPTER XI. JUSTICE. A.—LESSONS OF INSTINCT. Moral philosophers have long conjectured the distinction between natural and conventional duties; and only the full recognition of that distinction can reconcile the conflicting views on the natural basis of ethics. On the other hand, the defenders of the theory of “Intuitive Morality” claim the existence of an innate moral conscience, common to all nations and all stages of social development, while, on the other hand, we hear it as confidently asserted that the standards of virtue are mere standards of expedience, and vary with circumstances as fashions vary with seasons and climates. There is no doubt, for instance, that religious bigotry has begot a sort of factitious conscience, shrinking from the mere idea of devoting the seventh day of the week to physical recreations, while the devotees of the joy-loving gods of paganism thought it a solemn duty to celebrate their holidays with festive revels. Marriage between persons of adventitious relationship (such as widows and their surviving brothers-in-law) is prohibited by the statutes of one creed, and not only sanctioned, but distinctly enjoined, by those of another. Speculative dogmas that would deeply shock the followers of Abd el Wahab are tolerated in Constantinople and venerated in Rome.