churchman to be living in deadly sin, as the very embodiment of pride and
arrogance. We find him portrayed as neither seeking nor avoiding danger,
for there are few things about which he cares; as ashamed to accept
favors, since that implies inferiority; as sluggish and indifferent
except when stimulated by some great honor to be gained or some great
work to be performed; as frank, for this is characteristic of the man who
despises others; as admiring little, for nothing is great to him. His
pride prevents him from harboring resentment, from seeking praise, and
from praising others. This Nietzschean hero would attract attention upon
any stage: "The step of the high-minded man is slow, his voice deep, and
his language stately, for he who feels anxiety about few things is not
apt to be in a hurry; and he who thinks highly of nothing is not
vehement." [Footnote: _Ethics_, Book IV, chapter in, 19, translation
by R. W. BROWNE, London, 1865.]

To be sure, virtues not on a given list may be found in, or read into,
some of the writings of the man who presents it. It would be absurd to
maintain that the mediaeval churchman had no regard for justice, courage
and veracity, as he would define them, or that Plato and Aristotle were
wholly deaf to the claims of benevolence. Nevertheless, the variations in
the emphasis laid on this virtue or on that, or in the conception of what
constitutes this virtue or that, may yield ideals of character and of
conduct which bear but a slight family resemblance. Imagine St. Francis
of Assisi lowering his voice, slowing his step, and cultivating "high-
mindedness," or striving to make himself a pattern of decorous wit.

10. LATER LISTS OF THE VIRTUES.--The codes proposed by the moralists of a
later time are numerous and widely scattering. It is impossible to do
justice to them in any brief compass. A very few instances, selected from
among those most familiar to English readers, must suffice to indicate