Let us try to get at the root error of these false domestic doctrines. Why was it that the late Samuel Butler, with a conviction that increased with his experience of life, preached the gospel of Laodicea, urging people to be temperate in what they called goodness as in everything else? Why is it that I, when I hear some well-meaning person exhort young people to make it a rule to do at least one kind action every day, feel very much as I should if I heard them persuade children to get drunk at least once every day? Apart from the initial absurdity of accepting as permanent a state of things in which there would be in this country misery enough to supply occasion for several thousand million kind actions per annum, the effect on the character of the doers of the actions would be so appalling, that one month of any serious attempt to carry out such counsels would probably bring about more stringent legislation against actions going beyond the strict letter of the law in the way of kindness than we have now against excess in the opposite direction. There is no more dangerous mistake than the mistake of supposing that we cannot have too much of a good thing. The truth is, an immoderately good man is very much more dangerous than an immoderately bad man: that is why Savonarola was burnt and John of Leyden torn to pieces with red-hot pincers whilst multitudes of unredeemed rascals were being let off with clipped ears, burnt palms, a flogging, or a few years in the galleys. That is why Christianity never got any grip of the world until it virtually reduced its claims on the ordinary citizen's attention to a couple of hours every seventh day, and let him alone on week-days. If the fanatics who are preoccupied day in and day out with their salvation were healthy, virtuous, and wise, the Laodiceanism of the ordinary man might be regarded as a deplorable shortcoming; but, as a matter of fact, no more frightful misfortune could threaten us than a general spread of fanaticism. What people call goodness has to be kept in check just as carefully as what they call badness; for the human constitution will not stand very much of either without serious psychological mischief, ending in insanity or crime. The fact that the insanity may be privileged, as Savonarola's was up to the point of wrecking the social life of Florence, does not alter the case. We always hesitate to treat a dangerously good man as a lunatic because he may turn out to be a prophet in the true sense: that is, a man of exceptional sanity who is in the right when we are in the wrong. However necessary it may have been to get rid of Savonarola, it was foolish to poison Socrates and burn St. Joan of Arc. But it is none the less necessary to take a firm stand against the monstrous proposition that because certain attitudes and sentiments may be heroic and admirable at some momentous crisis, they should or can be maintained at the same pitch continuously through life.