 Part three, the most substantial in the book, is concerned with virtue and vice. Bacon’s own text for this part of the Opus maius still exists and one can see his personal editorial remarks in the margins. He did not have time to write a formal treatise, and so he presents an anthology of texts from Seneca and excerpts from Cicero with comment. This is preceded by a brief resume of Aristotle on the virtues. But it is clear that Bacon favors the image of the Stoic wise person as his model for virtue. Bacon places great emphasis on magnanimity as a virtue for the Prince and Prelate. Magnanimity of the greatest of the natural virtues. And it must not be confused with Christian humility. This distances Bacon from Bernard of Clairvaux and Bonaventure. For Bacon, Christian humility has its own distinctive role reflecting the relation of the human to the cosmos and to God. Above all, Bacon is concerned with reproducing as much of the Aristotelian and Stoic accounts of virtues as possible, and he is concerned with making the Dialogues of Seneca known to Pope Clement IV. In particular, he is most of all concerned with Seneca’s De ira, which he regards as a fundamental text for the moral instruction of princes and prelates. Certainly, Bacon, as he does in the Secretum secretorum, presents himself as a moral advisor to Princes. 