This view assumes that honor is something else than notoriety, which in turn is something very different from fame or character. Notoriety is current familiarity with a man's name, which is given by much mention of it arising from any kind of conduct. Reputation is favorable notoriety as distinguished from fame, which is permanent approval of great deeds or noble thoughts by the best intelligence of mankind. But honor is absolutely individual and personal. It is conscious and willing loyalty to the highest inward leading. It is that quality which cannot be insulted. This is the sublime instinct of which Lovelace sings. I could not so much love thee, Lucasta, purest of the pure, if I did not love purity more. _Amicus Plato, amicus Socrates, sed magis amica veritas._ The ordinary talk about honor is a parody of this spiritual loyalty. A man seizes another by the nose at a public table, or he slaps his face in the street, or he tells him in the sacred precincts of the club that he lies, or he posts him as a coward, or he insults his wife or daughter--such a man invites summary retaliation, and he generally gets it. But there is no question of honor involved. "Suppose your nose pulled at the opera," said a gentleman at the club, discussing the ethics of honor--"your nose, you know," he said, with horror, and unconsciously holding his own forward--"what could be a more unspeakable insult?" "Yes," answered his protagonist; "but does a man carry his honor in his nose?" Nature has provided instincts and weapons for the defence of our noses. But she has not made the nose the citadel of honor, nor has she left honor at the mercy of a sot who may choose to drench it with wine. There was a quarrel the other day between two men, one of whom had said that the way in which the other had done something was not the way of a gentleman; the other replied that he would not stand being called ungentlemanly. There was a closing and grappling, and then one whipped out a pistol and began firing at the other, who took to the street, and most naturally but inconsiderately dodged behind innocent citizens in the street to avoid the bullets. The pursuer fired as opportunity served, while the pursued dashed into a hotel to borrow a pistol to return the broadside. Stanley might have seen such a performance in the Mmjumbo regions on the shores of Lake Nyanza or the banks of the Zambesi, but what had it to do with honor? Is that what Lovelace loved more than Lucasta? Is that what King Francis--more's the pity if this were the thing--did not lose at Pavia! Our honor is solely in our own keeping. To have your nose pulled is not to be dishonored, but so to behave that it deserves pulling. But, Alcibiades of the clubs, remember that it is not the pulling which makes the dishonor. "The fault, dear Brutus, is not in our stars, But in ourselves, that we are underlings." And Cassius also says what bears a very different interpretation from that which he designed: