and such men, being unable to carry their prosperity, and thinking themselves superior
to the rest of mankind, despise other people, although their own conduct is no better than
another's. The fact is that they try to imitate the great-souled man without being really
like him, and only copy him in what they can, reproducing his contempt for others but not
his virtuous conduct. 3.
For the great-souled man is justified in despising other people—his estimates
are correct; but most proud men have no good ground for their pride.3.
The great-souled man does not run into danger for trifling reasons, and is not a lover of
danger, because there are few things he values; but he will face danger in a great cause,
and when so doing will be ready to sacrifice his life, since he holds that life is not
worth having at every price.3.
He is fond of conferring benefits, but ashamed to receive them, because the former is a
mark of superiority and the latter of inferiority. He returns a service done to him with
interest, since this will put the original benefactor into his debt in turn, and make him
the party benefited. 3.
The great-souled are thought to have a good memory for any benefit they have conferred,
but a bad memory for those which they have received （since the recipient of a
benefit is the inferior of his benefactor, whereas they desire to be superior）;
and to enjoy being reminded of the former but to dislike being reminded of the latter:
this is why the poet makes Thetis1
not specify her services to Zeus; nor did the Spartans treating with the Athenians2
recall the occasions
had aided Athens
, but those on which Athens
had aided Sparta
It is also characteristic of the great-souled man never to ask help from others, or only
with reluctance, but to render aid willingly; and to be haughty towards men of position