breadth from the course they believed to be their duty. This was also a Roman characteristic—especially that of Marcus Aurelius. The unweary, unostentatious, and inglorious crusade of England against slavery may probably be regarded as among the three or four perfectly virtuous pages comprised in the history of nations. Although it cannot be said that any virtue is the negation of another, it is undoubtedly true that virtues are naturally grouped according to principles of affinity or congruity, which are essential to the unity of the type. The heroical, the amiable, the industrial, the intellectual virtues form in this manner distinct groups; and in some cases the development of one group is incompatible, not indeed with the existence, but with the prominence of others. Content cannot be the leading virtue in a society animated by an intense industrial spirit, nor submission nor tolerance of injuries in a society formed upon a military type, nor intellectual virtues in a society where a believing spirit is made the essential of goodness, yet each of these conditions is the special sphere of some particular class of virtues. The distinctive beauty of a moral type depends not so much on the elements of which it is composed, as on the proportions in which those elements are combined. The characters of Socrates, of Cato, of Bayard, of Fénelon, and of St. Francis are all beautiful, but they differ generically, and not simply in degrees of excellence. To endeavour to impart to Cato the distinctive charm of St. Francis, or to St. Francis that of Cato, would be as absurd as to endeavour to unite in a single statue the beauties of the Apollo and the Laocoon, or in a single landscape the beauties of the twilight and of the meridian sun. Take away pride from the ancient Stoic or the modern Englishman, and you would have destroyed the basis of many of his noblest virtues, but humility was the very principle and root of the moral qualities of the monk. There is no quality virtuous in a woman that is not also virtuous in a man, yet that disposition or hierarchy of virtues which constitutes a perfect woman would be wholly unsuited for a perfect man. The moral is in this respect like the physical type. The beauty of man is not the beauty of woman, nor the beauty of the child as the beauty of the adult, nor the beauty of an Italian as the beauty of an Englishwoman. All types of character are not good, as all types of countenance are not beautiful; but there are many distinct casts of goodness, as there are many distinct casts of beauty.