In general, we may say that the belief that virtue is not the right road to happiness betrays inexperience and immaturity of judgment. A moderate degree of morality saves man from many pitfalls into which his unrestrained impulses would lead him. The highest levels of morality bring a degree of happiness unknown to the "natural man." Who are the happiest people in the world? The saints; those who are inwardly at peace, who play their part with absolute loyalty. Even the irremediable misfortunes of life do not affect them as they do the worldly man; they have "learned the luxury of doing good." Of morality a recent writer says, "Its distribution of felicity is ideally just. To him who is most unselfish, who sinks most thoroughly his own interests in those of the race of which he is a unit, it awards the most complete beatitude." [Footnote: J. H. Levy, of London, in a funeral oration.] To him who complains that he is moral but not happy, the answer is, Be more moral! A high enough morality, a complete enough consecration, will lead, in all but very abnormal cases, to happiness in the individual life, as well as make its due contribution to the happiness of others. Is there anything better than morality? It is this lack of vision, this immature skepticism as to the service of morality to human welfare, that has fired a flame of revolt in certain minds, a revolt not merely against incidental defects and outworn conceptions of morality, but against morality uberhaupt. The declamations of these Promethean rebels make it clear, however, that their protest is but the old fault of condemning a necessary institution altogether for its imperfections or its abuses. Morality has been blended with superstition and tyranny, has been often blind, perverted, narrow, checking noble impulses and choking the rich and happy development of life. But it is one thing to arraign these accidents and corruptions of morality; it is quite another to discard the whole system of guidance of which they are but the excrescences and mistakes. This usurping is, of course, also in large part a thirst for novelty, a love of paradox, of practicing ingenuity in making the better appear the worse; it is in part a volcanic eruption of suppressed longings and a protest against the inadequacy of our present code to provide opportunity and happiness for the masses. The motives vary with the individual rebels.