So the Magnificent man must be also a liberal man, because the liberal man will also spend what he ought, and in right manner: but it is the Great, that is to say tke large scale, which is distinctive of the Magnificent man, the object-matter of liberality being the same, and without spending more money than another man he will make the work more magnificent. I mean, the excellence of a possession and of a work is not the same: as a piece of property that thing is most valuable which is worth most, gold for instance; but as a work that which is great and beautiful, because the contemplation of such an object is admirable, and so is that which is Magnificent. So the excellence of a work is Magnificence on a large scale. There are cases of expenditure which we call honourable, such as are dedicatory offerings to the gods, and the furnishing their temples, and sacrifices, and in like manner everything that has reference to the Deity, and all such public matters as are objects of honourable ambition, as when men think in any case that it is their duty to furnish a chorus for the stage splendidly, or fit out and maintain a trireme, or give a general public feast.
Now in all these, as has been already stated, respect is had also to the rank and the means of the man who is doing them: because they should be proportionate to these, and befit not the work only but also the doer of the work. For this reason a poor man cannot be a Magnificent man, since he has not means wherewith to spend largely and yet becomingly; and if he attempts it he is a fool, inasmuch as it is out of proportion and contrary to propriety, whereas to be in accordance with virtue a thing must be done rightly.
Such expenditure is fitting moreover for those to whom such things previously belong, either through themselves or through their ancestors or people with whom they are connected, and to the high-born or people of high repute, and so on: because all these things imply greatness and reputation.