_Philalethes_. I'm surprised to hear you say that: it's a bad look out for religion. However, there are academies which, in proposing a subject for competition, make it a secret condition that the prize is to go to the man who best interprets their own view. If we could only begin by getting a statistician to tell us how many crimes are prevented every year by religious, and how many by other motives, there would be very few of the former. If a man feels tempted to commit a crime, you may rely upon it that the first consideration which enters his head is the penalty appointed for it, and the chances that it will fall upon him: then comes, as a second consideration, the risk to his reputation. If I am not mistaken, he will ruminate by the hour on these two impediments, before he ever takes a thought of religious considerations. If he gets safely over those two first bulwarks against crime, I think religion alone will very rarely hold him back from it. _Demopheles_. I think that it will very often do so, especially when its influence works through the medium of custom. An atrocious act is at once felt to be repulsive. What is this but the effect of early impressions? Think, for instance, how often a man, especially if of noble birth, will make tremendous sacrifices to perform what he has promised, motived entirely by the fact that his father has often earnestly impressed upon him in his childhood that "a man of honor" or "a gentleman" or a "a cavalier" always keeps his word inviolate. _Philalethes_. That's no use unless there is a certain inborn honorableness. You mustn't ascribe to religion what results from innate goodness of character, by which compassion for the man who would suffer by his crime keeps a man from committing it. This is the genuine moral motive, and as such it is independent of all religions.