There is no form of intellectual or moral excellence which has not a general tendency to produce happiness if cultivated in moderation. There are very few which if cultivated to great perfection have not a tendency directly the reverse. Thus a mind that is sufficiently enlarged to range abroad amid the pleasures of intellect has no doubt secured a fund of inexhaustible enjoyment; but he who inferred from this that the highest intellectual eminence was the condition most favourable to happiness would be lamentably deceived. The diseased nervous sensibility that accompanies intense mental exertion, the weary, wasting sense of ignorance and vanity, the disenchantment and disintegration that commonly follow a profound research, have filled literature with mournful echoes of the words of the royal sage, “In much wisdom is much grief, and he that increaseth knowledge increaseth sorrow.” The lives of men of genius have been for the most part a conscious and deliberate realisation of the ancient myth—the tree of knowledge and the tree of life stood side by side, and they chose the tree of knowledge rather than the tree of life. Nor is it otherwise in the realm of morals.(89) The virtue which is most conducive to happiness is plainly that which can be realised without much suffering, and sustained without much effort. Legal and physical penalties apply only to the grosser and more extreme forms of vice. Social penalties may strike the very highest forms of virtue.(90) That very sentiment of unity with mankind which utilitarians assure us is one day to become so strong as to overpower all unsocial feelings, would make it more and more impossible for men consistently with their happiness to adopt any course, whether very virtuous or very vicious, that would place them out of harmony with the general sentiment of society. It may be said that the tranquillity of a perfectly virtuous mind is the highest form of happiness, and may be reasonably preferred not only to material advantages, but also to the approbation of society; but no man can fully attain, and few can even approximate, to such a condition. When vicious passions and impulses are very strong, it is idle to tell the sufferer that he would be more happy if his nature were radically different from what it is. If happiness be his object, he must regulate his course with a view to the actual condition of his being, and there can be little doubt that his peace would be most promoted by a compromise with vice. The selfish theory of morals applies only to the virtues of temperament, and not to that much higher form of virtue which is sustained in defiance of temperament.(91) We have no doubt a certain pleasure in cultivating our good tendencies, but we have by no means the same pleasure in repressing our bad ones. There are men whose whole lives are spent in willing one thing, and desiring the opposite. In such cases as these virtue clearly