3. Besides the primary virtue of Temperance, and its subordinate species (enumerated above, n. 1), certain other virtues are brought under Temperance in a secondary sense, as observing in easier matters that moderation and self-restraint which the primary virtue keeps in the matter that is most difficult of all. St. Thomas calls these _potential parts_ of Temperance. There is question here of what is most difficult to man as an animal, not of what is most difficult to him as a rational being. To rational man, as such, ambition is harder to restrain than sensuality: which is proved by the fact that fewer men, who have any ambition in them, do restrain that passion than those who restrain the animal propensities that are common to all. But to man as an animal (and vast numbers of the human race rise little above the animal state), it is hardest of all things to restrain those appetites that go with the maintenance and propagation of flesh and blood. These then are the proper matter of Temperance: other virtues, potential parts of Temperance, restrain other cravings which are less animal. Of these virtues the most noticeable are humility, meekness, and modesty. [Footnote 7] [Footnote 7: This is St. Thomas's arrangement, placing Humility under Temperance. The connection of Humility with Magnanimity, and thereby with Fortitude, is indicated pp. 100, 101.] 4. There is a thirst after honour and preeminence, arising from self-esteem, and prevalent especially where there is little thought of God, and scant reverence for the present majesty of heaven. A man who thinks little of his Maker is great in his own eyes, as our green English hills are mountains to one who has not seen the Alpine heights and snows. Apart from the consideration of God there is no humility; and this is why Aristotle, who treats of virtues as they minister to the dealings of man with man, makes no mention of this virtue. There are certain outward manifestations in words, acts, and gestures, the demeanour of a humble man, which is largely identified with modesty and with submission to others as representing God. 5. Modesty is that outward comportment, style of dress, conversation, and carriage, which indicates the presence of Temperance, "set up on holy pedestal" (Plato, _Phaedr_., 254 B) in the heart within. 6. Meekness is moderation in anger, and is or should be the virtue of all men. Clemency is moderation in punishment, and is the virtue of men in office, who bear the sword or the rod.