he changes in the mores; often, also, to claim that they have
caused the changes. They never do anything but draw new lines of bearing
between the parts of the mores and the horizon of thought within which
they are inclosed, and which is a deduction from the mores. The horizon
is widened by more knowledge, but for one age it is just as much a
generalization from the mores as for another. It is always unreal. It is
only a product of thought. The ethical philosophers select points on
this horizon from which to take their bearings, and they think that they
have won some authority for their systems when they travel back again
from the generalization to the specific custom out of which it was
deduced. The cases of the inquisitors and witch persecutors who toiled
arduously and continually for their chosen ends, for little or no
reward, show us the relation between mores on the one side and
philosophy, ethics, and religion on the other. (See Chapters IX, XIV,
and XV.)

+233. Orthodoxy in the mores.+ +Treatment of dissent.+ +Selection by
torture.+ It has been observed above (sec. 100) that the masses always
enforce conformity to the mores. Primitive taboos are absolute. There is
no right of private judgment. Renegades, apostates, deserters, rebels,
traitors, and heretics are but varieties of dissenters who are all
subject to disapproval, hatred, banishment, and death. In higher stages
of civilization this popular temper becomes a societal force which
combines with civil arrangements, religious observances, literature,
education, and philosophy. Toleration is no sentiment of the masses for
anything which they care about. What they believe they believe, and they
want it accepted and respected. Illustrations are furnished by zeal for
political parties and for accepted political philosophy. The first
punishment for dissent less than death is extrusion from the society.
Next come bodily pains and penalties, that is, torture. Torture is also
applied in connection with the death penalty, or modes of death are
devised which are as painful as they can be made. The motive is to deter
any one from the class of acts which is especially abominated. In the
cases above cited (sec. 211), under criminal law, it will be observed
that death by burning was applied in the case of incest, or other very
abominable crime, in the laws of Hammurabi and other ancient codes (sec.
234). Such extreme penalties are first devised to satisfy public temper.
The