122. In the nature of things, instances of this kind of noble life remain more or less concealed, (while imprudence and error proclaim themselves by misfortune,) but they are assuredly not unfrequent in our English homes. Let us next observe the political and national result of these arrangements. You leave your marriages to be settled by "supply and demand," instead of wholesome law. And thus, among your youths and maidens, the improvident, incontinent, selfish, and foolish ones marry, whether you will or not; and beget families of children necessarily inheritors in a great degree of these parental dispositions; and for whom, supposing they had the best dispositions in the world, you have thus provided, by way of educators, the foolishest fathers and mothers you could find; (the only rational sentence in their letters, usually, is the invariable one, in which they declare themselves "incapable of providing for their children's education"). On the other hand, whosoever is wise, patient, unselfish, and pure among your youth, you keep maid or bachelor; wasting their best days of natural life in painful sacrifice, forbidding them their best help and best reward, and carefully excluding their prudence and tenderness from any offices of parental duty. Is not this a beatific and beautifully sagacious system for a Celestial Empire, such as that of these British Isles? 123. I will not here enter into any statement of the physical laws which it is the province of our physicians to explain; and which are indeed at last so far beginning to be understood, that there is hope of the nation's giving some of the attention to the conditions affecting the race of man, which it has hitherto bestowed only on those which may better its races of cattle. It is enough, I think, to say here that the beginning of all sanitary and moral law is in the regulation of marriage, and that, ugly and fatal as is every form and agency of license, no licentiousness is so mortal as licentiousness in marriage.