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 of the pessimistic reformer, is, after all, an explanation of sufficient simplicity. It is because the optimist can look at wrong not only with indignation, but with a startled indignation. When the pessimist looks at any infamy, it is to him, after all, only a repetition of the infamy of existence. The Court of Chancery is indefensible—like mankind. The Inquisition is abominable—like the universe. But the optimist sees injustice as something discordant and unexpected, and it stings him into action. The pessimist can be enraged at wrong; but only the optimist can be surprised at it.

And it is the same with the relations of an anomaly to the logical mind. The pessimist resents evil (like Lord Macaulay) solely because it is a grievance. The optimist resents it also, because it is an anomaly; a contradiction to his conception of the course of things. And it is not at all unimportant, but on the contrary most important, that this course of things in politics and elsewhere should be lucid, explicable and defensible. When people have got used to unreason they can no longer be startled at injustice. When people have grown familiar with an anomaly, they are prepared to that extent for a grievance; they may think the grievance grievous, but they can no longer think