to be manifested in gentle conduct toward one's fellowman, whether he be of equal standing or superior, but especially in one's attitude toward God. Humility springs from a consideration of the low origin of man, the vicissitudes of life, and one's own failings and shortcomings compared with the duties of man and the greatness of God; so that all pride even in regard to one's merits is banished. Pride in outward possessions is incompatible with humility, and must be suppressed; still more so is pride derived from the humiliation of others. There is, however, a pride which stimulates the nobler ambitions, such as the pride on being able to acquire knowledge or to achieve good: this is compatible with humility, and may enhance it. Repentance The practical tendency of the book is particularly shown in the seventh section, Shaar HaTeshuvah, the Gate of Repentance. The majority even of the pious, Bahya says, are not those who have been free from sins, but rather those who have once sinned, yet then felt regret at having done so. As there are sins both of omission and of commission, man's repentance should be directed so as to stimulate good action where such had been neglected, or to train him to abstain from evil desires where such had led to evil actions. Repentance consists in: the full consciousness of the shameful act and a profound regret for having committed it; a determination of change of conduct; a candid confession of the sin, and an earnest supplication to God asking His pardon; in a perfect change of heart. True repentance shows itself in awe of God's justice, in contrition of soul, in tears in outward signs of grief — such as moderation of sensual enjoyment and display, and foregoing pleasures otherwise legitimate — and in a humble, prayerful spirit and an earnest contemplation of the soul's future. Most essential is the discontinuance of sinful habits, because the longer they are adhered to, the more difficult they are to end. An especial hindrance to repentance is procrastination, which waits for a tomorrow that may never come. After having quoted sayings of the rabbis, to the effect that the sinner who repents may rank higher than he who has never sinned, Bahya quotes the words of one of the masters to his disciples: "Were you altogether free from sin, I should be afraid of what is far