But the world is very ignorant in affairs of moral sanitation; and has an almost religious veneration for the sacredness of Grand Ducal ducks. As for the children--why do not their parents take care of them? Perhaps because the parents were neglected by _their_ parents. And which is the better, to go back for a dozen generations blaming parents, or to begin now and teach and save the children? CHAPTER FIFTEEN--THE DEFENCE OF THE BOTTOM DOG FRIENDS, I write to defend the Bottom Dog. It is a task to stagger the stoutest heart. With nearly all the power, learning, and wealth of the world against him; with all the precedents of human history against him; with law, religion, custom, and public sentiment against him, the unfortunate victim's only hope is in the justice of his case. I would he had a better advocate, as I trust he some day will. The prosecution claim a monopoly of learning, and virtue, and modesty. They may be justified in this. I do not grudge them such authority as their shining merits may lend to a case so unjust, so feeble, and so cruel as theirs. Many of the gentlemen on the other side are Christian ministers. They uphold blame and punishment, in direct defiance of the teaching and example of Jesus Christ. The founder of their religion bade them love their enemies. He taught them that if one stole their coat they should give him their cloak also. He prevented the punishment of the woman taken in adultery, and called upon him without sin to cast the first stone. He asked God to forgive his murderers, because they knew not what they did. In not one of these cases did Christ say a word in favour of punishment nor of blame. Christians pray to be forgiven, as they forgive; they ask God to "have mercy upon us miserable sinners"; they ask Him to "succour, help, and comfort all that are in danger, necessity, and tribulation," and to "show His pity upon all prisoners and captives"; how, then, can Christians advocate the blame of the weak, and the punishment of the persecuted and unfortunate? I suggest that men who do not understand their own religion are not likely to understand a religion to which they are opposed. As I am generally known as a poor man's advocate, I ask you to remember that I am not now appearing for the poor, but for the wrong-doer. There are many very poor who do no serious wrong; there are many amongst the rich, the successful, and the respectable, whose lives are evil.