nitude of the thing hoped
for. Now hope has no firmness unless its contrary be removed, for
sometimes one, for one's own part, would hope for something, but hope
is avoided on account of the obstacle of fear, since fear is somewhat
contrary to hope, as stated above, (I-II, Q. 40, A. 4, ad 1). Hence
Macrobius adds security, which banishes fear. He adds a third, namely
constancy, which may be comprised under magnificence. For in
performing deeds of magnificence one needs to have a constant mind.
For this reason Tully says that magnificence consists not only in
accomplishing great things, but also in discussing them generously in
the mind. Constancy may also pertain to perseverance, so that one may
be called persevering through not desisting on account of delays, and
constant through not desisting on account of any other obstacles.

Those that are mentioned by Andronicus seem to amount to the same as
the above. For with Tully and Macrobius he mentions _perseverance_
and _magnificence,_ and with Macrobius, _magnanimity. Strength of
will_ is the same as patience or forbearance, for he says that
"strength of will is a habit that makes one ready to attempt what
ought to be attempted, and to endure what reason says should be
endured"--i.e. good courage seems to be the same as assurance, for he
defines it as "strength of soul in the accomplishment of its
purpose." Manliness is apparently the same as confidence, for he says
that "manliness is a habit of self-sufficiency in matters of virtue."
Besides magnificence he mentions _andragathia_, i.e. manly goodness
which we may render "strenuousness." For magnificence consists not
only in being constant in the accomplishment of great deeds, which
belongs to constancy, but also in bringing a certain manly prudence
and solicitude to that accomplishment, and this belongs to
_andragathia_, strenuousness: wherefore he says that _andragathia_ is
the virtue of a man, whereby he thinks out profitable works.

Accordingly it is evident that all these parts may be reduced to the
four principal parts mentioned by Tully.

Reply Obj. 7: The five mentioned by Aristotle fall short of the true
notion of virtue, for though they concur in the act of fortitude,
they differ as to motive, as stated above (Q. 123, A. 1, ad 2);
wherefore they are not reckoned parts but modes of fortitude.
_______________________

QUESTION 129

OF MAGNANIMITY*
[*Not in the ordinary restricted sense but as explained by t