[444] The above is from cap. 9 of liber i. of the Speculum doctrinale.
[445] Migne, Pat. Lat. 34, col. 246-485.
[446] Ante, p. 290.
[447] The three theological virtues are fides, spes, and caritas. They are called thus because Deum habent pro objecto; and because they are poured (infunduntur) into us by God alone. They are distinguished from the moral and intellectual virtues because their object surpasses our reason, while the object of the moral and intellectual virtues can be comprehended by human reason (Summa, Pars prima secundae, Quaestio lxii., Art. 1-4).
[448] ἕξις μετὰ λόγου ἀληθοῦς ποιητική, Arist. Nich. Ethics, vi. 4.
[449] One notes that these two, like many other of the vices enumerated, are vices in that they are extremes, in the Aristotelian sense.
[450] We are at Quaestio clxxi. of Secunda secundae.
[451] The order which Thomas would have followed in the unfinished conclusion of his Summa theologiae, may be inferred from the order of the last half of Book IV. of his Contra Gentiles, or indeed from the last part of the fourth Book of the Lombard’s Sentences.
[452] Ante, Chapter XII.
[453] There were, of course, attempts at translation, notably those of Notker the German (see ante, Vol. I., p. 308) and Alfred’s translation of Boëthius’s De consolatione. But such were made only of the popular parts of Scripture (e.g. the Psalms) or of very elementary profane treatises. To what extent Notker’s translations were used, is hard to say. But at all events any one really seeking learning, studied and worked and thought in the medium of Latin; for the bulk of the patristic writings never were translated; and when the works of Aristotle had at last reached the Middle Ages in the Latin tongue, they were studied in that tongue. Because of the crudeness of the vernacular tongues, the Latin classics were even more untranslatable in the tenth or eleventh century than now.