“... the Peripatetics divided philosophy first into three parts, to wit, into _physicam generaliter dictam_, and _ethicam generaliter dictam_ and _rationalem_ likewise taken broadly. I call _physica generaliter dicta_ that which embraces _scientia naturalis_, _disciplinalis_, and _divina_ (_i.e._ physics in a narrower sense, mathematics which is called _scientia disciplinalis_, and metaphysics which is _scientia divina_). And I call _ethica_, that which, broadly taken, contains the _scientia monastica_, _oeconomica_ and _civilis_. And I call that the _scientia rationalis_, broadly taken, which includes every mode of proceeding from the known to the unknown. From which it is evident that logic is a part of philosophy.” And finally it may be shown that “if anything is within the scope of philosophy it must be that without which philosophy cannot reach any knowledge. He who is ignorant of logic can acquire no perfect cognition of the unknown, because he is ignorant of the way in which he should proceed from the known to the unknown.” From these latter arguments, approved by him and in part stated as his own, Albertus advances to a classification of the parts of logic, which he makes to include rhetoric, poetics, and dialectic, and to be demonstrative, sophistical or disputatious, according to the use to which logic (broadly taken) is applied and the manner in which it may in each case proceed, in advancing from the known to some farther ascertainment or demonstration.[440] Soon after this, in discussing the subject of this science, Albertus points out how logic differs from rhetoric and poetics, although with them it may treat of _sermo_, or speech, and be called a _scientia sermonalis_; for, unlike them, it treats of _sermo_ merely as a means of drawing conclusions, and not in and for itself. From the purely philosophical division of the sciences we pass to the hybrid arrangement adopted by Vincent of Beauvais, who died in 1264. This man was a prodigious devourer of books, and for a sufficient pabulum, St. Louis set before him his collection of twelve hundred volumes. Thereupon Vincent compiled the most famous of mediaeval encyclopaedias, employing in that labour enormous diligence and a number of assistants. His ponderous _Speculum majus_ is drawn from the most serviceable sources, including the works of Albertus, his contemporary, and great scholastics like Hugo of St. Victor, who were no more. It consisted of the _Speculum naturale_, _doctrinale_, and _historiale_; and a fourth, the _Speculum morale_, was added by a later hand.[441] Turning its leaves, and reading snatches here and there, especially from its Prologues, we shall gain a sufficient illustration of the arrangement of topics followed by this writer, whose faculties seem to drown in his shoreless undertaking.[442]