Thus we find all the evidences of precisely that principle which goes to rear a great people--the belief that restraint is necessary, and part of the art of life, and that in order to have one group of advantages, another group must be sacrificed. For this is the principle of all great legislation; it is the principle of all great art,--and it is the principle of all great life. A great legislator has to discover what sacrifices his people can afford to make, what things they will be able for ever to discard in order to reap the advantages of a certain mode of life. His teaching must include restraint. It is the renunciation of some things and the careful cultivation of others that builds up a noble type. As Mr. Chesterton once observed, with really uncustomary wisdom, you cannot be King of England and the Beadle of Balham at the same time. To be the one you must sacrifice the advantages which are associated with the other. All values, all art,[56] and all life is based upon this principle--that if you grasp all, you lose all; or, as Nietzsche has it: "The belief in the pleasure which comes of restraint--this pleasure of a rider on a fiery steed."[57] You may argue that the enjoyment of one set of joys is better in your opinion than the enjoyment of another set; but you cannot claim the enjoyment of all; that is impossible. It is only among an uncultured or democratic people that every one aspires to all pleasures, and it is precisely among such a people that some form of Puritanism becomes an urgent need--that is to say, as a substitute for the art of life.[58] Because the indiscriminate pursuit of all joys perforce ends in failure, and therefore in unhappiness. But measure is the delight only of æsthetic natures;[59] hence, where the art of living has not yet been learned, some kind of severe puritanical morality will be a condition of existence, and if that is dropped excesses will soon begin to make their presence felt. I do not wish you to imagine, therefore, that the Egyptians were an austere, ascetic and self-castigating race; on the contrary, as all authorities declare, they were full of the joy of life and of the love of life;[60] and it was precisely because they recognized well-defined limits in particular things that they could allow themselves a certain margin in others. In the art of Egypt I recognized this principle of restraint, long before I discovered that it existed in their life and system of society, and I was not surprised to find it observed with greater severity by their rulers than by the mass of the people themselves.[61] No one can command who has not first learnt to obey his own will. Nobody could command as that Man-God Khephrën commanded,[62] before he had become complete master of himself. "He who cannot command himself shall obey," says Zarathustra.[63] And about five thousand years ago Ptahotep--the great moralist of the fifth dynasty of Egypt--said: "He that obeyeth his heart, shall command!"[64]