r to us of the
honours of this World. The seventh is Mildness, which moderates our
anger and our excessive or undue patience against our external
misfortunes. The eighth is Affability, which makes us live on good
terms with other men. The ninth is called Truth, which makes us
moderate in boasting ourselves over and above what we are, and in
depreciating ourselves below what we are in our speech. The tenth is
called Eutrapelia, pleasantness of intercourse, which makes us
moderate in joys or pleasures, causing us to use them in due measure.
The eleventh is Justice, which teaches us to love and to act with
uprightness in all things.

And each of these Virtues has two collateral enemies, that is to say,
vices; one in excess and one in defect. And these Moral Virtues are
the centres or middle stations between them, and those Virtues all
spring from one root or principle, that is to say, from the habit of
our own good choice. Wherefore, in a general sense, it is possible to
say of all, that they are a habit of choice standing firm in due
moderation; and these are those which make a man happy in their active
operation, as the Philosopher says in the first book of the Ethics
when he defines Happiness, saying that Happiness is virtuous action in
a perfect life.

By many, Prudence, that is, good, judgment or wisdom, is well asserted
to be a Moral Virtue. But Aristotle numbers that amongst the
Intellectual Virtues, although it is the guide of the moral, and
points out the way by which they are formed, and without it they could
not be. Verily, it is to be known that we can have in this life two
happinesses or felicities by following two different roads, both good
and excellent, which lead us to them: the one is the Active Life and
the other is the Contemplative Life, which (although by the Active
Life one may attain, as has been said, to a good state of Happiness)
leads us to supreme Happiness, even as the Philosopher proves in the
tenth book of the Ethics; and Christ affirms it with His own Lips in
the Gospel of Luke, speaking to Martha, when replying to her: "Martha,
Martha, thou art anxious and troubled about many things: verily, one
thing alone is needful," meaning, that which thou hast in hand; and He
adds: "Mary has chosen the better part, which shall not be taken away
from her." And Mary, according to that which is previously written in
the Gospel, sitting at the feet of Christ, showed no care for the
service of the house