This most important truth may be stated in a somewhat different form. Whenever a man is eminently deficient in any virtue, it, of course, follows that his character is imperfect, but it does not necessarily follow that he is not in other respects moral and virtuous. There is, however, usually some one virtue, which I may term rudimentary, which is brought forward so prominently before the world, as the first condition of moral excellence, that it may be safely inferred that a man who has absolutely neglected it is entirely indifferent to moral culture. Rudimentary virtues vary in different ages, nations, and classes. Thus, in the great republics of antiquity patriotism was rudimentary, for it was so assiduously cultivated, that it appeared at once the most obvious and the most essential of duties. Among ourselves much private virtue may co-exist with complete indifference to national interests. In the monastic period, and in a somewhat different form in the age of chivalry, a spirit of reverential obedience was rudimentary, and the basis of all moral progress; but we may now frequently find a good man without it, his moral energies having been cultivated in other directions. Common truthfulness and honesty, as I have already said, are rudimentary virtues in industrial societies, but not in others. Chastity, in England at least, is a rudimentary female virtue, but scarcely a rudimentary virtue among men, and it has not been in all ages, and is not now in all countries, rudimentary among women. There is no more important task devolving upon a moral historian, than to discover in each period the rudimentary virtue, for it regulates in a great degree the position assigned to all others. From the considerations I have urged, it will appear that there is considerable danger in proposing too absolutely a single character, however admirable, as the model to which all men must necessarily conform. A character may be perfect in its own kind, but no character can possibly embrace all types of perfection; for, as we have seen, the perfection of a type depends not only upon the virtues that constitute it, but also upon the order and prominence assigned to them. All that can be expected in an ideal is, that it should be perfect of its own kind, and should exhibit the type most needed in its age, and most widely useful to mankind. The Christian type is the glorification of the amiable, as the Stoic type was that of the heroic qualities, and this is one of the reasons why Christianity is so much more fitted than Stoicism to preside over civilisation, for the more society is organised and civilised, the greater is the scope for the amiable, and the less for the heroic qualities.