ideal of a good which is permanent, and which is made rather by personal companionship, than by sensuous gratification. "Purity" began as a magical and religious idea; it came to symbolize not only freedom from contamination but singleness of purpose. "Chastity" lends a religious sacredness to a virtue which had its roots largely in the conception of property. "Wicked" is from witch. We have indeed certain conceptions drawn from individual experiences of instinct, or reflection. From the sense recoil from what was disgusting such conceptions as "foul," and from kindred imagery of what suits eye or muscular sense come "straightforward," "upright," "steady." From the thinking process itself we have "conscience." This word in Greek and Latin was a general term for consciousness and suggests one of the distinctive, perhaps the most distinctive characteristic of the moral. For it implies a "conscious" thoughtful attitude, which operates not only in forming purposes, but in measuring and valuing action by the standards it approves. But it is evident that by far the larger part of our ethical terms are derived from social relations in the broad sense. § 2. ELEMENTS OF CONTRAST =Differentiation of the Moral.=--The most obvious difference between the present and the early attitude is that we now make a clear distinction between the moral aspect of behavior and other aspects such as the conventional, the political, the legal; while in customary morality all activities esteemed by society were put upon the same level and enforced with the same vigor. Matters which we should regard as purely matters of fashion or etiquette, or as modes of amusement, such as styles of wearing the hair, were imperative. To mutilate the body in a certain way was as exigent as to observe certain marriage customs; to refrain from speaking to the mother-in-law as binding as to obey the chieftain; not to step over the shadow of the chief was even more important than not to murder the member of another tribe. In general we make a clear distinction between "manners" and morals, while in customary morality manners _are_ morals, as the very words "ethical," "moral" still testify. When Grote speaks of "Ethical, Religious, Æsthetical, and Social" beliefs, the term "ethical" belongs with the other terms only from a modern standpoint. The characteristic thing about the condition of which he is speaking is that the "religious, æsthetical, and social" beliefs brought to bear upon the individual _constitute_ the ethical. We make the distinction between them as naturally as the régime of custom failed to make it. Only by imagining a social set in which failure to observe punctiliously the fashions of the set as to the proper style of dress makes the person subject to a disparagement which influences his feelings and ideas as keenly _and in the same way_ as conviction of moral delinquency, can we realize the frame of mind characteristic of the ethics of custom.