“The object of each separate act of working is that which accords with the habit they go to form. Courage is the habit which separate acts of bravery go to form, therefore the object of these is that which accords with Courage, _i.e._ Courage itself. But Courage is honourable (which implies that the end and object of it is honour, since things are denominated according to their end and object), therefore the object of each separate act of bravery is honour.” [18] For true Courage is required, i. Exact appreciation of danger. 2. A Proper motive for resisting fear. Each of the Spurious kinds will be found to fail in one or other, or both. [19] This may merely mean, “who give strict orders” not to flinch, which would imply the necessity of compulsion The word is capable of the sense given above, which seems more forcible. [20] See Book VI. chap. xiii. near the end [Greek: sokrataes aehen oun logous tas aretas oeto einai (epiotaemas gar einai pasas)] [21] Such as the noise, the rapid movements, and apparent confusion which to an inexperienced eye and ear would be alarming. So Livy says of the Gauls, v. 37, Nata in _vanos_ tumultus gens. [22]In Coronea in Bœotia, on the occasion of the citadel being betrayed to some Phocians. “The regulars” were Boeotian troops, the [Greek: politika] Coroneans. [23] By the difference of tense it seems Aristotle has mixed up two things, beginning to speak of the particular instance, and then carried into the general statement again. This it is scarce worth while to imitate. [24] The meaning of the phrase [Greek: kata sumbebaekos], as here used, in given in the Seventh Book, chap. X. [Greek: ei gar tis todi dia todi aireitai ae diokei, kath ahuto men touto diokei kai aireitai, kata sumbebaekos de to proteron]. BOOK V [1] Each term is important to make up the character of Justice, men must have the capacity, do the acts, and do them from moral choice. [2] But not always. [Greek: Philein], for instance, has two senses, “to love” and “to kiss,” [Greek: misein] but one. Topics, I. chap. XIII. 5. [3] _Things_ are [Greek: homonuma] which have only their name in common, being in themselves different. The [Greek: homonumia] is _close_ therefore when the difference though real is but slight. There is no English expression for [Greek: homonumia], “equivocal” being applied to a term and not to its various significates. [4] See Book I. chap. 1. [Greek: toiautaen de tina planaen echei kai tagatha k.t.l.] [5] A man habitually drunk in private is viewed by our law as confining his vice to himself, and the law therefore does not attempt to touch him; a religious hermit may be viewed as one who confines his virtue to his own person. [6] See the account of Sejanus and Livia. Tac. Annal. IV. 3.