in the reverse way, _Common property and private use_; he would really make this, which is a feature of monastic life, compulsory on all. But Aristotle, looking out on the world, an observer of human nature, a student of the human heart, sets up as more feasible, more practical, the phrase which the Middle Ages repeat, _Private property and common use_. The economics of a religious house are hardly of such a kind, thought the mediaevalists, as to suit the ways and fancies of this workaday world. But the Middle Ages do not simply repeat, they Christianise Aristotle. They are dominated by his categories of thought, but they perfect them in the light of the New Dispensation. Faith is added to politics, love of the brotherhood is made to extend the mere brutality of the economists' teaching. In "common use" they find the philosophic name for "almsdeeds." "A man ought not to hold exterior things as his own, but as common to all, that he may portion them out readily to others in time of need." This sentence, an almost literal translation from the _Book of Politics_, takes on a fuller meaning and is softened by the unselfishness of Christ when it is found in the _Summa Theologica_ of Aquinas. Let us take boldly the passage from St. Thomas in which he lays down the law of almsgiving. (2_a_, 2_ae_, 32, 5.) "Since love of one's neighbour is commanded us, it follows that everything without which that love cannot be preserved, is also commanded us. But it is essential to the love of one's neighbour, not merely to wish him well, but to act well towards him; as says St. John (1 Ep. 3), 'Let us not love in word nor in tongue, but in deed and in truth.' But to wish and to act well towards anyone implies that we should succour him when he is in need, and this is done by almsgiving. Hence almsgiving is a matter of precept. But because precepts are given in things that concern virtuous living, the almsgiving here referred to must be of such a kind as shall promote virtuous living. That is to say, it must be consonant with right reason; and this in turn implies a twofold consideration, namely, from the point of view of the giver, and from that of the receiver. As regards the giver, it must be noted that what is given should not be necessary to him, as says St. Luke 'That which is superfluous, give in alms.' And by 'not necessary' I mean not only to himself (_i.e._ what is over and above his individual needs), but to those who depend on him. For a man must first provide for himself and those of whom he has the care, and can then succour such of the rest as are necessitous--that is, such as are without what their personal needs entail. For so, too, nature provides that nutrition should be communicated first to the body, and only secondly to that which is to be begotten of it. As regards the receiver, it is required that he should really be in need, else there is no reason for alms being given him. But