ngly
he describes as "the fixed and continued persistence in a well
considered purpose." If these two be confined to the proper matter of
fortitude, they will be quasi-integral parts thereof; but if they be
referred to any kind of hardship they will be virtues distinct from
fortitude, yet annexed thereto as secondary to principal.

Reply Obj. 1: Magnificence in the matter of liberality adds a certain
greatness: this is connected with the notion of difficulty which is
the object of the irascible faculty, that is perfected chiefly by
fortitude: and to this virtue, in this respect, it belongs.

Reply Obj. 2: Hope whereby one confides in God is accounted a
theological virtue, as stated above (Q. 17, A. 5; I-II, Q. 62, A. 3).
But by confidence which here is accounted a part of fortitude, man
hopes in himself, yet under God withal.

Reply Obj. 3: To venture on anything great seems to involve danger,
since to fail in such things is very disastrous. Wherefore although
magnificence and confidence are referred to the accomplishment of or
venturing on any other great things, they have a certain connection
with fortitude by reason of the imminent danger.

Reply Obj. 4: Patience endures not only dangers of death, with which
fortitude is concerned, without excessive sorrow, but also any other
hardships or dangers. In this respect it is accounted a virtue
annexed to fortitude: but as referred to dangers of death, it is an
integral part thereof.

Reply Obj. 5: Perseverance as denoting persistence in a good deed
unto the end, may be a circumstance of every virtue, but it is
reckoned a part of fortitude in the sense stated in the body of the
Article.

Reply Obj. 6: Macrobius reckons the four aforesaid mentioned by
Tully, namely _confidence, magnificence, forbearance,_ which he puts
in the place of patience, and _firmness,_ which he substitutes for
perseverance. And he adds three, two of which, namely _magnanimity_
and _security,_ are comprised by Tully under the head of confidence.
But Macrobius is more specific in his enumeration. Because confidence
denotes a man's hope for great things: and hope for anything
presupposes an appetite stretching forth to great things by desire,
and this belongs to magnanimity. For it has been stated above (I-II,
Q. 40, A. 2) that hope presupposes love and desire of the thing hoped
for.

A still better reply is that confidence pertains to the certitude of
hope; while magnanimity refers to the mag