Fortitude is a deliberate encountering of danger and enduring of labour.  Its parts are magnificence, confidence, patience, and perseverance.  Magnificence is the consideration and management of important and sublime matters with a certain wide-seeing and splendid determination of mind.  Confidence is that feeling by which the mind embarks in great and honourable courses with a sure hope and trust in itself.  Patience is a voluntary and sustained endurance, for the sake of what is honourable or advantageous, of difficult and painful labours.  Perseverance is a steady and lasting persistence in a well-considered principle.

Temperance is the form and well-regulated dominion of reason over lust and other improper affections of the mind.  Its parts are continence, clemency, and modesty.  Continence is that by which cupidity is kept down under the superior influence of wisdom.  Clemency is that by which the violence of the mind, when causelessly excited to entertain hatred against some one else, is restrained by courtesy.  Modesty is that feeling by which honourable shame acquires a valuable and lasting authority.  And all these things are to be sought for themselves, even if no advantage is to be acquired by them.  And it neither concerns our present purpose to prove this, nor is it agreeable to our object of being concise in laying down our rules.

But the things which are to be avoided for their own sake, are not those only which are the opposites to these; as indolence is to courage, and injustice to justice; but those also which appear to be near to and related to them, but which, in reality, are very far removed from them.  As, for instance, diffidence is the opposite to confidence, and is therefore a vice; audacity is not the opposite of confidence, but is near it and akin to it, and, nevertheless, is also a vice.  And in this manner there will be found a vice akin to every virtue, and either already known by some particular name—­as audacity, which is akin to confidence; pertinacity, which is bordering on perseverance; superstition, which is very near religion,—­or in some cases it has no fixed name.  And all these things, as being the opposites of what is good, we class among things to be avoided.  And enough has now been said respecting that class of honourable things which is sought in every part of it for itself alone.

LV.  At present it appears desirable to speak of that in which advantage is combined with honour, and which still we style simply honourable.  There are many things, then, which allure us both by their dignity and also by the advantage which may be derived from them:  such as glory, dignity, influence, friendship.  Glory is the fact of a person’s being repeatedly spoken of to his praise; dignity is the honourable authority of a person, combined with attention and honour and worthy respect paid to him.  Influence is a great abundance of power or majesty, or of any sort of resource.  Friendship is a desire