rtue, since it does not regard the principal
good of the reason, yet covetousness is a principal vice, because it
regards money, which occupies a principal place among sensible goods,
for the reason given in the Article.

On the other hand, prodigality is not directed to an end that is
desirable principally, indeed it seems rather to result from a lack
of reason. Hence the Philosopher says (Ethic. iv, 1) that "a prodigal
man is a fool rather than a knave."

Reply Obj. 2: It is true that money is directed to something else as
its end: yet in so far as it is useful for obtaining all sensible
things, it contains, in a way, all things virtually. Hence it has a
certain likeness to happiness, as stated in the Article.

Reply Obj. 3: Nothing prevents a capital vice from arising
sometimes out of other vices, as stated above (Q. 36, A. 4, ad 1;
I-II, Q. 84, A. 4), provided that itself be frequently the source
of others.
_______________________

EIGHTH ARTICLE [II-II, Q. 118, Art. 8]

Whether Treachery, Fraud, Falsehood, Perjury, Restlessness, Violence,
and Insensibility to Mercy Are Daughters of Covetousness?

Objection 1: It seems that the daughters of covetousness are not as
commonly stated, namely, "treachery, fraud, falsehood, perjury,
restlessness, violence, and insensibility to mercy." For covetousness
is opposed to liberality, as stated above (A. 3). Now treachery,
fraud, and falsehood are opposed to prudence, perjury to religion,
restlessness to hope, or to charity which rests in the beloved
object, violence to justice, insensibility to mercy. Therefore these
vices have no connection with covetousness.

Obj. 2: Further, treachery, fraud and falsehood seem to pertain to
the same thing, namely, the deceiving of one's neighbor. Therefore
they should not be reckoned as different daughters of covetousness.

Obj. 3: Further, Isidore (Comment. in Deut.) enumerates nine
daughters of covetousness; which are "lying, fraud, theft, perjury,
greed of filthy lucre, false witnessing, violence, inhumanity,
rapacity." Therefore the former reckoning of daughters is
insufficient.

Obj. 4: Further, the Philosopher (Ethic. iv, 1) mentions many kinds
of vices as belonging to covetousness which he calls illiberality,
for he speaks of those who are "sparing, tight-fisted, skinflints
[*_kyminopristes_], misers [*_kimbikes_], who do illiberal deeds,"
and of those who "batten on whoredom, usurers, gamblers, despoilers
of the dead, and