makes him tend to perfect works of virtue; and the same
is to be said of the use of any other good, such as science or
external fortune. On the other hand, humility makes a man think
little of himself in consideration of his own deficiency, and
magnanimity makes him despise others in so far as they fall away from
God's gifts: since he does not think so much of others as to do
anything wrong for their sake. Yet humility makes us honor others and
esteem them better than ourselves, in so far as we see some of God's
gifts in them. Hence it is written of the just man (Ps. 14:4): "In
his sight a vile person is contemned [*Douay: 'The malignant is
brought to nothing, but he glorifieth,' etc.]," which indicates the
contempt of magnanimity, "but he honoreth them that fear the Lord,"
which points to the reverential bearing of humility. It is therefore
evident that magnanimity and humility are not contrary to one
another, although they seem to tend in contrary directions, because
they proceed according to different considerations.

Reply Obj. 5: These properties in so far as they belong to a
magnanimous man call not for blame, but for very great praise. For in
the first place, when it is said that the magnanimous is not mindful
of those from whom he has received favors, this points to the fact
that he takes no pleasure in accepting favors from others unless he
repay them with yet greater favor; this belongs to the perfection of
gratitude, in the act of which he wishes to excel, even as in the
acts of other virtues. Again, in the second place, it is said that he
is remiss and slow of action, not that he is lacking in doing what
becomes him, but because he does not busy himself with all kinds of
works, but only with great works, such as are becoming to him. He is
also said, in the third place, to employ irony, not as opposed to
truth, and so as either to say of himself vile things that are not
true, or deny of himself great things that are true, but because he
does not disclose all his greatness, especially to the large number
of those who are beneath him, since, as also the Philosopher says
(Ethic. iv, 3), "it belongs to a magnanimous man to be great towards
persons of dignity and affluence, and unassuming towards the middle
class." In the fourth place, it is said that he cannot associate with
others: this means that he is not at home with others than his
friends: because he altogether shuns flattery and hypocrisy, which
belong t