From the foregoing considerations we see that in the single acts of the just man Compassion works only indirectly through his formulated principles, and not so much _actu_ as _potentiâ_; much in the same way as in statics the greater length of one of the scale-beams, owing to its greater power of motion, balances the smaller weight attached to it with the larger on the other side, and works, while at rest, only _potentiâ,_ not _actu_; yet with the same efficiency. Nevertheless, Compassion is always ready to pass into active operation. Therefore, whenever, in special cases, the established rule shows signs of breaking down, the one incentive (for we exclude of course those based on Egoism), which is capable of infusing fresh life into it, is that drawn from the fountain-head itself--Compassion. This is true not only where it is a question of personal violence, but also where property is concerned, for instance, when any one feels the desire to keep some valuable object which he has found. In such cases,--if we set aside all motives prompted by worldly wisdom, and by religion--nothing brings a man back so easily to the path of justice, as the realisation of the trouble, the grief, the lamentation of the loser. It is because this is felt to be true, that, when publicity is given to the loss of money, the assurance is so often added that the loser is a poor man, a servant, etc. It is hoped that these considerations have made it clear that, however contrary appearances may be at first sight, yet undoubtedly justice, as a genuine and voluntary virtue has its origin in Compassion. But if any one should suppose such a soil too barren and meagre to bear this great cardinal virtue, let him reflect on what is said above, and remember how small is the amount of true, spontaneous, unselfish, unfeigned justice among men; how the real thing only occurs as a surprising exception, and how, to its counterfeit,--the justice that rests on mere worldly wisdom and is everywhere published abroad--it is related, both in quality and quantity, as gold is to copper. I should like to call the one _δικαιοσύνη πάνδημος_ (common, ordinary justice), the other _οὐρανία_ (heavenly justice).[2] For the latter is she, who, according to Hesiod,[3] leaves the earth in the iron age, to dwell with the celestial gods. To produce such a rare exotic as this the root we have indicated is surely vigorous enough.