man is said to be free from vanity ; for he is indifferent to good or evil report. However, he is not alone in this, there being another who is also free from vanity, he who is ranged among the rash, and that is the bad man. Again, they tell us that all good men are austere or harsh, because they neither have dealings with pleasure themselves nor tolerate those who have. The term harsh is applied, however, to others as well, and in much the same sense as a wine is said to be harsh when it is employed medicinally and not for drinking at all. Again, the good are genuinely in earnest and vigilant for their own improvement, using a manner of life which banishes evil out of sight and makes what good there is in things appear. At the same time they are free from pretence ; for they have stripped off all pretence or " make-up " whether in voice or in look. Free too are they from all business cares, declining to do anything which conflicts with duty. They will take wine, but not get drunk. Nay more, they will not be liable to madness either ; not but what there will at times occur to the good man strange impressions due to melancholy or delirium, ideas not determined by the principle of what is choiceworthy but contrary to nature. Nor indeed will the wise man ever feel grief ; seeing that grief is irrational contraction of the soul, as Apollodorus says in his Ethics. They are also, it is declared, godlike ; for they have a something divine within them ; whereas the bad man is godless. And yet of this word — godless or ungodly — there are two senses, one in which it is the opposite of the term " godly," the other denoting the man who ignores the divine altogether : in this