Two precepts stand out before all others, which, trivial as they may seem, are uttered from the very soul of Greek experience, ‘Be moderate,’ and, ‘Know thyself.’ Their joint observance constitutes the characteristic virtue of Sôphrosynê, which means all that we understand by temperance, and a great deal more besides; so much, in fact, that very clever Greeks were hard set to define it, and very wise Greeks could pray for it as the fairest gift of the gods.[48] Let us suppose that each individual has a sphere of activity marked out for him by his own nature and his special environment; then to discern clearly the limits of that sphere and to keep within them would be Sôphrosynê, while the discernment, taken alone, would be wisdom. The same self-restraint operating as a check on interference with other spheres would be justice; while the expansive force by which a man fills up his entire sphere and guards it against aggressions may be called courage. Thus we are enabled to comprehend the many-sided significance of Sôphrosynê, to see how it could stand both for a particular virtue and for all virtuousness whatever. We need only glance at Homer’s poems, and in particular at the _Iliad_—a much deeper as well as a more brilliant work than the _Odyssey_—to perceive how very early this demand for moderation combined with self-knowledge had embodied itself in Greek thought. Agamemnon violates the rights of Achilles under the influence of immoderate passion, and through ignorance of how little we can accomplish without the hero’s assistance. Achilles, again, carries his vindictiveness too far, and suffers in consequence. But his self-knowledge is absolutely perfect; conscious that he is first in the field while others are better in council, he never undertakes a task to which his powers are not fully adequate; nor does he enter on his final work of vengeance without a clear consciousness of the speedy death which its completion will entail on himself. Hector, too, notwithstanding ominous forebodings, knows his duty and does it, but with much less just an estimate of his own powers, leading him to pursue his success too far, and then, when the tide has turned, not permitting him to make a timely retreat within the walls of Troy. So with the secondary characters. Patroclus also oversteps the limits of moderation, and pays the penalty with his life. Diomed silently bears the unmerited rebuke of Agamemnon, but afterwards recalls it at a most effective moment, when rising to oppose the craven counsels of the great king. This the Greeks called observing opportunity, and opportunism was with them, as with French politicians, a form of moderation.[49] Down at the very bottom of the scale Thersites and Dolon are signal examples of men who do not know their sphere and suffer for their folly. In the _Odyssey_, Odysseus is a nearly perfect type of wisdom joined with self-control, erring, if we remember