men, who have any ambition in them, do restrain that passion than
those who restrain the animal propensities that are common to all. But
to man as an animal (and vast numbers of the human race rise little
above the animal state), it is hardest of all things to restrain those
appetites that go with the maintenance and propagation of flesh and
blood. These then are the proper matter of Temperance: other virtues,
potential parts of Temperance, restrain other cravings which are less
animal. Of these virtues the most noticeable are humility, meekness,
and modesty. [Footnote 7]

[Footnote 7: This is St. Thomas's arrangement, placing Humility under
Temperance. The connection of Humility with Magnanimity, and thereby
with Fortitude, is indicated pp. 100, 101.]

4. There is a thirst after honour and preeminence, arising from
self-esteem, and prevalent especially where there is little thought of
God, and scant reverence for the present majesty of heaven. A man who
thinks little of his Maker is great in his own eyes, as our green
English hills are mountains to one who has not seen the Alpine heights
and snows. Apart from the consideration of God there is no humility;
and this is why Aristotle, who treats of virtues as they minister to
the dealings of man with man, makes no mention of this virtue. There
are certain outward manifestations in words, acts, and gestures, the
demeanour of a humble man, which is largely identified with modesty
and with submission to others as representing God.

5. Modesty is that outward comportment, style of dress, conversation,
and carriage, which indicates the presence of Temperance, "set up on
holy pedestal" (Plato, _Phaedr_., 254 B) in the heart within.