Characteristic of Socrates was his _irony_, or way of understating himself, in protest against the extravagant professions of the Sophists. In the reckoning of the Pythagoreans, the Infinite, the Unlimited, or Unchecked, was marked as evil, in opposition to good, which was the Limited. From thence, Plato, taking up his parable, writes: "The goddess of the Limit, my fair Philebus, seeing insolence and all manner of wickedness breaking loose from all limit in point of gratification and gluttonous greed, established a law and order of limited being; and you say this restraint was the death of pleasure; I say it was the saving of it." Going upon the tradition of his countrymen, upon their art and philosophy, their poetry, eloquence, politics, and inmost sentiment, Aristotle formulated the law of moral virtue, to hold by the _golden mean_, as discerned by the prudent in view of the present circumstances, between the two extremes of excess and defect. 6. There is only one object on which man may throw himself without reserve, his last end, the adequate object of his happiness, God. God is approached by faith, hope, and charity; but it belongs not to philosophy to speak of these supernatural virtues. There remains to the philosopher the natural virtue of religion, which is a part of justice. Religion has to do with the inward act of veneration and with its outward expression. To the latter the rule of the mean at once applies. Moderation in religion is necessary, so far as externals are concerned. Not that any outward assiduity, pomp, splendour, or costliness, can be too much in itself, or anything like enough, to worship God with, but it may be too much for our limited means, which in this world are drawn on by other calls. But our inward veneration for God and desire to do Him honour, can never be too intense: "Blessing the Lord, exalt Him as much as you can: for He is above all praise." (Ecclus. xliii. 33.) 7. The rule of the mean, then, is a human rule, for dealing with men, and with human goods considered as means. It is a Greek rule: for the Greeks were of all nations the fondest admirers of man and the things of man. But when we ascend to God, we are out among the immensities and eternities. The vastness of creation, the infinity of the Creator,--there is no mode or measure there. In those heights the Hebrew Psalmist loved to soar. Christianity, with its central dogma of the Incarnation, is the meeting of Hebrew and Greek. That mystery clothes the Lord God of hosts with the measured beauty, grace, and truth, that man can enter into. But enough of this. Enough to show that the Aristotelian doctrine of the mean is a highly suggestive and wide-reaching doctrine beyond the sphere of Morals. It throws out one great branch into Art, another into Theology.