follow the wise precepts of honesty found in Cicero, although we know
that he was, at the time he was writing them, plundering his fellow
men at every opportunity. Our admiration for Bacon's philosophy and
wisdom reaches adulation although he was the "meanest of men," and was
guilty of the most flagrant crimes such as judicial bribery and
political corruption. We read that Aspasia had some great and many
amiable qualities; so too had Ninon de l'Enclos; and it is worthy of
consideration, how far we judge candidly or wisely in condemning such
characters in gross, and treating their virtues as Saint Austin was
wont to deal with those of his heathen adversaries, as no better than
"splendid vices," so unparalleled in their magnitude as to become
virtues by the operation of the law of extremes. There was no law
permitting a man to marry his sister, and there was no law forbidding
King Cambyses to do as he liked.

Another grave point to be considered is this: The world, as it now
stands, its laws, systems of government, manners and customs, and
social conditions, have been built up on these same "splendid vices,"
and whenever they have been tamed into subjection to mediocrity--let
us say to clerical, or ecclesiastical domination;--government, society
and morals have retrograded. The social condition in France during
Ninon de l'Enclos' time, and in England during the reign of Charles
II, is startling evidence of this accusation. Moreover, it is fast
becoming the condition to-day, a fact indicated by the almost
universal demand for a revolution in social ethics, the foundation to
which, for some reason, has become awry, threatening to topple down
the structure erected upon it. Society can see nothing to originate,
an incalculable number of attempts to better human conditions always
proving failures, and worsening the human status. It is dawning upon
the minds of the true lovers of humanity, that there is nothing else