y a consideration of the circumstances of the particular
case; a truly liberal man might give away more than a prodigal in
case of necessity.[3] Prodigality, though a sin, was a sin of a less
grievous kind than avarice.[4]

[Footnote 1: II. ii. 119, 1.]

[Footnote 2: _Ibid._, ad. 1.]

[Footnote 3: _Ibid._, ad. 3.]

[Footnote 4: _Ibid._, art. 3. 'Per prodigalitatem intelligimus habitum
quo quis praeter vel contra dictamen rectae rationis circa
pecunias excedit in datione vel consumptione vel custodia; et per
illiberalitatem intelligimus habitum quo quis contra dietamen rectae
rationis deficit circa pecunias in datione vel consumptione, vel
superabundat in acceptione vel custodia ipsarum' (Buridan, _Eth._, iv.
3).]

In addition to the duties which were imposed on the owners of property
in all circumstances there was a further duty which only arose on
special occasions, namely, _magnificentia_, or munificence. This
virtue is discussed by Aquinas[1], but we shall quote the passages of
Buridan which explain it, not because they depart in any way from the
teaching of Aquinas, but because they are clearer and more scientific.
'By munificence, we understand a habit inclining one to the
performance of great works, or to the incurring of great expenses,
when, where, and in the manner in which they are called for (_fuerit
opportunum_), for example, building a church, assembling great
armies for a threatened war, and giving splendid marriage feasts.' He
explains that 'munificence stands in the same relation to liberality
as bravery acquired by its exercise in danger of death in battle does
to bravery simply and commonly understood.' Two vices stand opposed
to munificentia: (1) _parvificentia_, 'a habit inclining one not
to undertake great works, when circumstances call for them, or to
undertaking less, or at less expense, than the needs of the situation
demand,' and (2) (_[Greek: banousia]_,) 'a habit inclining one to
undertaking great works, which are not called for by circumstances,
or undertaking them on a greater scale or at a greater expense than is
necessary[2].'

[Footnote 1: II. ii. 134.]

[Footnote 2: _Eth._, iv. 7.]

Both in the case of avarice and prodigality the offending state
of mind consisted in attaching a wrong value to wealth, and the
inculcation of the virtue of liberality must have been attended
with good results not alone to the souls of individuals, but to the
economic condition of the community. T