4. A man may brave death in a good cause, and not be doing an act of fortitude. So he may subscribe a large sum to a charitable purpose without any exercise of the virtue of charity. A virtue is then only exercised, when its outward act is performed from the proper motive of the virtue, and not from any lower motive. Thus the proper motive of Fortitude is the conviction that death is an evil, the risk of which is to be left out of count as a circumstance relatively inconsiderable, when there is question of the defence of certain interests dearer to a good man than life. An improper motive would be anger, which, however useful as an accessory, by itself is not an intellectual motive at all, and therefore no motive of virtue. The recklessness of an angry man is not Fortitude. It is not Fortitude to be brave from ignorance or stupidity, not appreciating the danger: nor again from experience, knowing that the apparent danger is not real, at least to yourself. The brave man looks a real danger in the face, and knows it, and goes on in spite of it, because so it is meet and just, with the cause that he has, to go on. 5. We may notice as _potential_ parts of Fortitude (s. vii., n. 3, p. 92), the three virtues of Magnificence, Magnanimity, and Patience. It is the part of Patience, philosophically to endure all sufferings short of death. It is the part of the former two, to dare wisely, not in a matter of life and death, but in the matter of expense, for Magnificence, and of honour, for Magnanimity. Magnificence, technically understood, observes the right measure in the expenditure of large sums of money. As being conversant with large sums, it differs from Liberality. A poor man may be liberal out of his little store, but never magnificent. It is a virtue in the rich, not to be afraid of spending largely and lavishly on a great occasion, or a grand purpose. The expense may be carried beyond what the occasion warrants: that is one vicious extreme. The other extreme would be to mar a costly work by sordid parsimony on a point of detail. It is not easy to be magnificent: in the first place, because not many are rich; and then because riches are seldom united with greatness of soul and good judgment. Something analogous to the virtue of Magnificence is shown in the generous use of great abilities, or, in the supernatural order, of great graces. The destinies of the world lie with those men who have it in their power to be magnificent.