5. We may notice as _potential_ parts of Fortitude (s. vii., n. 3, p.
92), the three virtues of Magnificence, Magnanimity, and Patience. It
is the part of Patience, philosophically to endure all sufferings
short of death. It is the part of the former two, to dare wisely, not
in a matter of life and death, but in the matter of expense, for
Magnificence, and of honour, for Magnanimity. Magnificence,
technically understood, observes the right measure in the expenditure
of large sums of money. As being conversant with large sums, it
differs from Liberality. A poor man may be liberal out of his little
store, but never magnificent. It is a virtue in the rich, not to be
afraid of spending largely and lavishly on a great occasion, or a
grand purpose. The expense may be carried beyond what the occasion
warrants: that is one vicious extreme. The other extreme would be to
mar a costly work by sordid parsimony on a point of detail. It is not
easy to be magnificent: in the first place, because not many are rich;
and then because riches are seldom united with greatness of soul and
good judgment. Something analogous to the virtue of Magnificence is
shown in the generous use of great abilities, or, in the supernatural
order, of great graces. The destinies of the world lie with those men
who have it in their power to be magnificent.

6. We are come to Magnanimity and the Magnanimous Man, the great
creation of Aristotle. As Magnanimity ranks under Fortitude, there
must be some fear to which the Magnanimous Man rises superior, as the
brave man rises superior to the fear of death. What Magnanimity
overcomes is the fear of undeserved dishonour. The Magnanimous Man is
he who rates himself as worthy of great honours, and is so worthy
indeed. When honour is paid to such a one, he makes no great account
of it, feeling that it is but his due, or even less than his due. If
he is dishonoured and insulted, he despises the insult as an