being dependent on, and mixed up with, all the institutions of the State. The table, then, thus restricted, contains the names of nine or ten good qualities, such as would adorn the character of a perfect Grecian gentleman. They are Courage; Temperance; Liberality; Magnificence (liberality on a larger scale); Magnanimity, or Great-souledness; Self-respect (the same on a smaller scale); Mildness; Wit; Truthfulness of manner; and Friendliness. And the pairs of extremes which respectively environ each of these "mean states" are specified, in some cases names being invented for them. The most moral of the virtues here named, from a modem point of view, is Courage, on account of the self-sacrifice, the endurance of danger, pain, and death, which it implies. Temperance is far from being represented by Aristotle as an utter self-abnegation; he says (III. xi. 8) that the temperate man, with due regard to his health, and to the means at his disposal, and acting under the law of the beautiful, will preserve a balance in regard to the pleasures of sense. Aristotle loves the virtues of Liberality and Magnificence (the latter meaning tasteful outlay on great objects) on account of their brilliancy. He undervalues the virtue of saving, and erroneously considers that parsimony does more harm than spendthrift waste. He describes Magnanimity by drawing a fancy portrait of the "Great-souled man." Such a man has all the Aristotelian virtues; he is great and superior to other men, and has a corresponding loftiness of soul. He will not compete for the common objects of ambition; he will only attempt great and important matters, and otherwise will seem inactive;
