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When the man "drew a bow at a venture and smote the King of

Israel between the joints of the harnesss" (i Kings xxii 34) he

did it [Greek: eneka ton apdkteinai] the King of Israel, in the

primary sense of [Greek: eneka] that is to say, the King's death

was _in fact the result_, but could not have been the motive, of

the shot, because the King was disguised and the shot was at a

venture.

[5] Bishop Butler would agree to this: he says of settled

deliberate anger, "It seems in us plainly connected with a sense

of virtue and vice, of moral good and evil." See the whole Sermon

on Resentment.

[6] Aristotle has, I venture to think, rather quibbled here, by

using [Greek: epithumia] and its verb, equivocally as there is no

following his argument without condescending to the same device,

I have used our word lust in its ancient signification Ps. xxiv.

12, "What man is he that lusteth to live?"