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apparent virtues; and there is also a great discrepancy between those real virtues that proceed from an accurate knowledge of the truth, and such as are accompanied with ignorance or error. The virtues I call apparent are only, properly speaking, vices, which, as they are less frequent than the vices that are opposed to them, and are farther removed from them than the intermediate virtues, are usually held in higher esteem than those virtues. Thus, because those who fear dangers too much are more numerous than they who fear them too little, temerity is frequently opposed to the vice of timidity, and taken for a virtue, and is commonly more highly esteemed than true fortitude. Thus, also, the prodigal are in ordinary more praised than the liberal; and none more easily acquire a great reputation for piety than the superstitious and hypocritical. With regard to true virtues, these do not all proceed from true knowledge, for there are some that likewise spring from defect or error; thus, simplicity is frequently the source of goodness, fear of devotion, and despair of courage. The virtues that are thus accompanied with some imperfections differ from each other, and have received diverse appellations. But those pure and perfect virtues that arise from the knowledge of good alone are all of the same nature, and may be comprised under the single term wisdom. For, whoever owns the firm and constant resolution of always using his