“I cannot,” you say, “be forbearing; it is difficult to submit to a wrong.” That is not true; for who that can tolerate anger will yet be unable to tolerate wrong? Besides, what you now propose is to tolerate both anger and wrong. Why do you tolerate the delirium of a sick man, the ravings of a lunatic, or the wanton blows of children? Because, of course, they seem not to know what they are doing. What difference does it make what weakness it is that makes a person irresponsible? The plea of irresponsibility holds equally good for all. “What then?” you say; “shall the man go unpunished?” Grant that you wish it so, nevertheless it will not be so; for the greatest punishment of wrong-doing is the having done it, and no man is more heavily punished than he who is consigned to the torture of remorse. Again, we must consider the limitations of our human lot if we are to be just judges of all that happens; he, however, is unjust who blames the individual for a fault that is universal. Among his own people the color of the Ethiopian is not notable, and among the Germans red hair gathered into a knot is not unseemly for a man. You are to count nothing odd or disgraceful for an individual which is a general characteristic of his nation, even those examples that I have cited can plead in defense the practice of some one section and corner of the world. Consider now how much more justly excuse may be made for those qualities that are common to the whole human race. We are all inconsiderate and unthinking, we are all untrustworthy, discontented, ambitious — why should I hide the universal sore by softer words? — we are all wicked. And so each man will find in his own breast the fault which he censures in another. Why do you notice the pallor of A, the gauntness of B? These qualities are epidemic! And so let us be more kindly toward one another; we being wicked live among the wicked. Only one thing can bring us peace — the compact of mutual indulgence. You say, perhaps, “That man has already injured me, but I have not yet injured him.” But perhaps you have already harmed, perhaps you will some day harm, some man. Do not count only this hour or this day; consider the whole character of your mind — even if you have done no wrong, you are capable of doing it.