Indeed, the discrepancy between the ideals is such that Aristotle's virtuously high-minded man would have been conceived by the mediaeval 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 the diversity of their nature. Hobbes [Footnote: _Leviathan_, chapter xv.], deeply concerned to discover some _modus vivendi_ which should put a check upon strife between man and his fellow-man, and save us from a life "solitary, poor, nasty, brutish and short," recommends among other virtues: Justice Equity Requital of benefits Sociability A moderate degree of forgiveness The avoidance of pride and arrogance. Locke [Footnote: _Essay_, Book IV, chapter iii, Sec. 18; _Of Civil Government_, Book II, chapter ii.], who believes that moral principles must be intuitively evident to one who contemplates the nature of God and the relations of men to Him and to each other, thinks it worth while to set down such random maxims as: