10. Again, in view of the necessary ills of life, and of trifling cares, he is not in the very least disposed to bemoan or deprecate them, since to assume such a demeanour would indicate that he was seriously concerned about them.

11. Again, his disposition is to acquire for his possessions things grand though unproductive rather than things that are productive and useful: such a disposition being a greater indication of selfsufficiency.

12. Lastly, the proper carriage for one who is conscious of his greatness must be sedate, his voice deep, and his diction measured. The man who concerns himself about few things is not prone to hurry; nor is a man vehement if he thinks nothing important. A shrill voice and hasty steps come to a man through care.

Here we must leave our picture of our 'perfect man who is conscious of his greatness.'

1. Again, the man of elevated soul is haughty in dealing with men of high position, inasmuch as he does not regard with awe any kind of external advantage, in consequence whereof men in positions of authority claim to be entitled to reverence. On the other hand, towards men of moderate means and station he is courteous and complaisant, inasmuch as men of that class are more selfrestrained and modest. Moreover, to overtop men of high consideration is a troublesome effort, and awe-striking to the beholder, and on that account specially befits the high-souled man, whereas it is easy to surpass ordinary men, and there is nothing grand in so doing. There is, again, nothing ignoble in standing on one's dignity' among eminent personages; but to do so before those who are of lowly rank is contemptible-just as if a man had made an exhibition of his bodily strength at the expense of weakly people, or of those who were enfeebled by sickness or old age.

2. Again, he will not go about seeking where he may be honoured-such conduct would indicate littleness; nor will he be willing on any occasion whatever to be present where others take the lead, lest he should obtain only second honours, though worthy of the highest.

3. Again, he is not eager for action, but leisurely and unconcerned. What he is ever striving for is to take part in great enterprises where great issues are involved and whence great honour is to be gained. Such occasions rarely occur; and therefore there are few things in which he engages, though those in which he does engage are great and famous.

4. Again, he is unreserved in his hatred or in his friendship to those whom he regards as his friends or foes. He knows unfailingly that his feelings of liking or of aversion are conformable to right, and he does not dread the disapproval with which the world at large views his conduct. He is more concerned about truth and propriety than about his own reputation; and therefore it is that he is open in his friendships and open in his antipathies, and whatever he says he says openly, and whatever he does he does openly, owing to the disdain which he feels, as has been explained, for the opinion which the world has of him. Consequently he is bluntly self-assertive, and invariably speaks the truth (except when, perchance, he is humorously ironical with the common herd); and with them he says but little about himself, from not wishing to receive honour from common people.

5. Again, he lives and has intercourse, not with chance companions, but with his own friends. To associate with one who is not a friend, and to give him a

share of one's table and of one's house, is not the sign of moral elevation, but of a servile and obsequious nature. The obsequious are lowly, and, contrariwise, all who are lowly are obsequious.

6. Again, he is not fired with admiration, nor enthusiastic overmuch about ordinary things, since personally he considers nothing grand.

7. Again, he bears no malice nor ill-will: even the injury done to him by his enemies he considers a trifling matter, and as nowise calculated to mar his dignity, owing to the pre-eminence of his own excellence; especially as to cherish a feeling of ill-will, and to take account of things that are past, particularly of ill-deeds, is a sign of no elevated nature -the man of true elevation pushes them out of sight. If he deigns not at all to make mention of the services which have been rendered to him (as has been explained above,) because there is nothing great in that, and it is but his due that services should be rendered to him, with much greater reason will he refuse to mention or to bear in mind the insults which he has received from his fellows.

8. Again, he does not endure to recount the exploits either of others or of himself. He has no interest in the praises bestowed either upon himself or upon others; nor yet does he concern himself that others should be blamed.

9. Again, as he is not lavish of praises, so neither does he speak evil of others: not even does he assail the character of his foes, except in their presence (since it is inconsistent with a magnanimous nature to put insult upon the absent).

10. Again, in view of the ills of life which are inevitable or trifling, he is not eager to deprecate them nor to bemoan them, if he stand in need of aught. Regarding nothing as great, and concerning himself about no human interests— how is it possible for him to act thus abjectly?

11. Again, esteeming what is beautiful above what is profitable, he regards objects of beauty, though unproductive, as better than those which are productive and useful (when these latter are not beautiful). In this spirit he judges of property, of trees, and of slaves. He will not possess such slaves as will be most profitable, but such as are beautiful and of virtuous life.

12. Lastly, the gait proper to a man who is conscious of his elevation is thought to be a slow one: his voice deep and his diction measured. It is impossible for a man who is concerned only about few things to be anxious and hurried, (the objects about which the world generally is excited being trifling in his eyes); nor for a man to be vehement, who regards nothing as great. The people who are eager, and who talk loudly, are those who have fluttered themselves about something and entertain a deep anxiety about it.

Such is the picture which the perfect man, conscious of the elevation of his soul,' presents in the world.

ii.-Deviations from the ideal of Moral Elevation.

The man who has the opposite defect of these qualities is the little-minded man,' while he who falls into excess is a braggart. But neither of these extremes seem to be vicious men: they are not actively injurious to others, but only misguided and in error.

The extremes of μεγαλόψυχία.

The man who is defective in moral elevation is a little-minded man, while the man who has an extravagant sense of it is a braggart. Yet neither the one nor the other is, strictly speaking, vicious: they are not actively injurious to society but simply misguided and in error,-so far, that is, as they diverge from what is fitting and the perfect ideal.

Humility argues some latent fault or sense of demerit,

(a) CONTRAST BETWEEN MORAL ELEVATION AND SELF-ABASEMENT. The man who abases himself when deserving of great position, voluntarily deprives himself of the good things of which he is worthy, and seems further to have some defect in his character, from the fact of his not laying claim to his proper goods, and in fact ignoring his own merits :-surely if he had been conscious of merit, he would have striven to attain the honour due to it, honour being confessedly a good thing.

and reacts upon itself as tending consciously to lower the moral ideal.

Nevertheless, men of this stamp seem not to be so much dullards as diffidently indolent; still their selfabasement seems to make their characters morally worse. Men make the aim of their moral ideal to correspond with their own worth; but humbleminded men, having a low ideal and a low aim of life, abstain from noble achievements, and from noble pursuits from a sense of their own unworthiness; and for the same reason forego also the external advantages which are due to merit.

The man who abases himself, when deserving high dignity, is unconscious of his own merit, and hence deprives himself of that of which he is truly worthy; and in this respect he is injurious to his own self, since he fails to do himself good in consequence of his being ignorant of what properly belongs to himself. If he had known his own worth, he would have striven to realize the advantages due to it. Such a man, however, is not to be called a fool, but rather a dullard. But this is not the only respect in which the man who abases himself, injures himself there is another aspect of the case. In consequence of his ignorance of himself, he becomes positively deteriorated in character. He stands aloof from virtuous and ennobling achievements, and from grand enterprises, on the plea of humility, as being unworthy to take part therein. In the same spirit he foregoes the external advantages which would fall to him, on the plea that he regards such things as beyond his merit to accept.

Conceited men love 'the pomp and circumstance' of

(b) CONTRAST BETWEEN MORAL ELEVATION AND SELF-CONCEIT. Self-conceited men, on the other hand, are fools as well as ignorant of their own selves; and that manifestly. As though they were men of worth they set their hands to famous enterprises, and are in the issue honour, yet have proved to be incapable of achieving them. They are men who deck themselves in fine raiment, and use a pompous manner, and exhibit all the airs of a false magnificence, anxious that all the prosperous turns of their life should be known of all men, and constantly speaking of them, ascribing them to themselves in the hope that by such means they may receive the honours which they covet.

not the merit which might give honour reality and meaning.

The self-conceited man, on the other hand, foolish as well as ignorant of himself, applies himself to enterprises which are beyond his qualifications to accomplish. Not having it in his power to deck himself with virtue, he plumes himself upon his fine apparel and pompous manner and the splendour of his surroundings. Fancying himself a man of importance by these means, he wishes to be thought a prosperous and fortunate man; and endeavours to make the incidents of his prosperity known unto all men, and he is constantly talking about his success, with the idea that by such means he may gain the honour which he covets.

(c) CONTRAST BETWEEN SELF-ABASEMENT AND SELF-CONCEIT. The opposite of Moral Elevation is Self-abasement rather than Self-conceit; it is the more prevalent fault and is worse in itself.

Now although self-abasement and self-conceit are both of them opposed to Moral Elevation, the opposition is greatest between Self-abasement and Moral Elevation, since self-abasement is more constantly found and is, in itself, a worse evil. As has been shown, it makes the character of the man who shows it to deteriorate, and diminishes his personal worth. But self-conceit, though it is an evil in itself, does not make the man who shows it, to be less virtuous in other respects the self-conceited man, for all his vanity, does not lose any of the good qualities which he possesses, but at times is the more induced, to satisfy his vanity, to take in hand noble and virtuous enterprises, thinking himself worthy of such a distinguished rôle. Again, self-conceit will not always, and under all circumstances, increase: the self-conceited man comes to have a better knowledge of himself by experience-failing to receive the honour which he seeks, as is generally the fact, he is forced to be more sober-minded. Consequently self-conceit is readily cured, and is unable to adhere permanently to a man. Self-abasement on the other hand is constantly growing more inveterate: the character being reduced to a state of deterioration, as has been explained, the spirit and temper becomes humbled; and the spirit being humbled, the whole character becomes worse and the spirit, through the character, degraded. Thus self-abasement is constantly growing more inveterate, and whatever his experience, the humble man grows to be no better. Easily accomplishing the works he undertakes (works that are trifling and below the level of his capacities), he is unconscious, as it were, of his own proper standard of excellence, and as he seeks an honour which is inferior to his worth, he gives no offence to anyone, and consequently is never reproved for his humility so as to be cured of it, as the self-conceited man is of his vanity.

For these reasons, then, self-abasement is a worse evil than Self-conceit, and is more difficult to be eradicated. Consequently it is more antagonistic to Moral Elevation than Self-conceit is.

F.-LOVE OF HONOUR.

(a) DEFINITION OF THE SUBJECT-MATTER OF LOVE OF HONOUR. Now the honour which forms the province of Moral Elevation is, as has been already shown, high honour; but there seems to be another virtue connected with honour which would appear to hold almost precisely the same relation to Moral Elevation that Charity does to Munificence. Both Charity and Love of Honour

Love of honour is relative only to the ordinary honours of common life.

are virtues distinct and apart from what is on a grand scale, and have for their province circumstances of ordinary or trifling importance, in relation whereto they dispose us to a frame of mind which is lawful and right.

Now it is great honour which forms, as has been shown, the province of Moral Elevation; but there is another form of virtue connected with honour, bearing the same relation to Moral Elevation that Charity does to Munificence. Just as Munificence differs from Charity in the range of its extent, though both alike have money for their object, so does Moral Elevation differ from Love of Honour, in that the one is concerned with great honours and the other with smaller honours.

The

(b) CONFUSION OF NOMENCLATURE BETWEEN LOVE OF HONOUR

uncertainties

of nomenclature reflect the uncertainties of the point of view under which 'ambition' may be regarded.

AND ITS EXTREMES.

Just as in the receiving and giving of money there is one state. of mind which is a perfect balance, and, in antagonism thereto, a disposition to exaggerate or to fall short of that ideal, so it is also in regard to the pursuit of honour-there is excess of what is right, and falling short of it, and the observing of the perfect standard, i.e., the seeking of honour from rightful sources and in a rightful manner. We blame the ambitious man as one who is straining for honour more eagerly than is right and by means which are not right, and at the same time we blame the unambitious man as one who does not aim at having honour done to him, even for noble deeds. Yet there are occasions when we do the very reverse-when we praise the ambitious man as of a manly and noble spirit, and at the same time praise the unambitious man as being one who is unpretending and self-controlled (as we explained at the outset).

It is clear then that as the term loving such and such a thing may be predicated in several senses, we do not always apply the epithet honour-loving' to the same objects, but when we use it as a term of praise we apply it to the pursuit of honour which rises above the aims of the many, and when we use it as a term of censure we apply it to an ambition that is absolutely in excess of what is right. Since then the 'middle term' or normal state has no distinctive name, the extremes both contend for it, as for debateable ground; but of course there is an absolute mean in whatever conditions there is excess and defect.

So then there are men who strive after honour more than is right and less than is right; and there are times when their ambition is normal and virtuous. The mental attitude at any rate of the man who loves honour rightfully, is praised (though it has no distinctive