which, for instance, the Greek nobility imports into all the words by which it distinguishes the common people from itself; note how continuously a kind of pity, care, and consideration imparts its honeyed flavour , until at last almost all the words which are applied to the vulgar man survive finally as expressions for “unhappy,” “worthy of pity” (compare δειλός , δείλαιος , πονηρός , μοχθηρός ; the latter two names really denoting the vulgar man as labour-slave and beast of burden)⁠—and how, conversely, “bad,” “low,” “unhappy” have never ceased to ring in the Greek ear with a tone in which “unhappy” is the predominant note: this is a heritage of the old noble aristocratic morality, which remains true to itself even in contempt (let philologists remember the sense in which ὀιζυρός