I do not blame; I do not judge.  My theory, which I hold, and shall hold, to be fairly founded on a wide induction, forbids me to blame and to judge:  because it tells me that these defects are mainly physical; that those who exhibit them are mainly to be pitied, as victims of the sins or ignorance of their forefathers.  But it tells me too, that those who, professing to be educated men, and therefore bound to know better, treat these physical phenomena as spiritual, healthy, and praiseworthy; who even exasperate them, that they may make capital out of the weaknesses of fallen man, are the most contemptible and yet the most dangerous of public enemies, let them cloak their quackery under whatsoever patriotic, or scientific, or even sacred words.

There are those again honest, kindly, sensible, practical men, many of them; men whom I have no wish to offend; whom I had rather ask to teach me some of their own experience and common sense, which has learned to discern, like good statesmen, not only what ought to be done, but what can be done—­there are those, I say, who would sooner see this whole question let alone.  Their feeling, as far as I can analyse it, seems to be, that the evils of which I have been complaining, are on the whole inevitable:  or, if not, that we can mend so very little of them, that it is wisest to leave them alone altogether, lest, like certain sewers, “the more you stir them, the more they smell.”  They fear lest we should unsettle the minds of the many for whom these evils will never be mended; lest we make them discontented; discontented with their houses, their occupations, their food, their whole social arrangements; and all in vain.

I should answer, in all courtesy and humility—­for I sympathise deeply with such men and women, and respect them deeply likewise—­But are not people discontented already, from the lowest to the highest?  And ought a man, in such a piecemeal, foolish, greedy, sinful world as this is, and always has been, to be anything but discontented?  If he thinks that things are going all right, must he not have a most beggarly conception of what going right means?  And if things are not going right, can it be anything but good for him to see that they are not going right?  Can truth and fact harm any human being?  I shall not believe so, as long as I have a Bible wherein to believe.  For my part, I should like to make every man, woman, and child whom I meet discontented with themselves, even as I am discontented with myself.  I should like to awaken in them, about their physical, their intellectual, their moral condition, that divine discontent which is the parent, first of upward aspiration and then of self-control, thought, effort to fulfil that aspiration even in part.  For to be discontented with the divine discontent, and to be ashamed with the noble shame, is the very germ and first upgrowth of all virtue.  Men begin at first, as boys begin when they grumble at their school and their schoolmasters,