After such an account of the worst Bohemianism, in which, as the reader perceives, I have extenuated nothing, it may seem almost an act of temerity to advance the theory that this is only the bad side of a state of mind and feeling that has its good and perfectly respectable side also. If this seems difficult to believe, the reader has only to consider how certain other instincts of humanity have also their good and bad developments. The religious and the sexual instincts, in their best action, are on the side of national and domestic order, but in their worst action they produce sanguinary quarrels, ferocious persecutions, and the excesses of the most degrading sensuality. It is therefore by no means a new theory that a human instinct may have a happy or an unfortunate development, and it is not a reason for rejecting Bohemianism, without unprejudiced examination, that the worst forms of it are associated with evil. Again, before going to the _raison d'être_ of Bohemianism, let me point to one consideration of great importance to us if we desire to think quite justly. It is, and has always been, a characteristic of Bohemianism to be extremely careless of appearances, and to live outside the shelter of hypocrisy; so its vices are far more visible than the same vices when practised by men of the world, and incomparably more offensive to persons with a strong sense of what is called "propriety." At the time when the worst form of Bohemianism was more common than it is now, its most serious vices were also the vices of the best society. If the Bohemian drank to excess, so did the nobility and gentry; if the Bohemian had a mistress, so had the most exalted personages. The Bohemian was not so much blamed for being a sepulchre as for being an ill-kept sepulchre, and not a whited sepulchre like the rest. It was far more his slovenliness and poverty than his graver vices that made him offensive to a corrupt society with fine clothes and ceremonious manners.