therefore, shun the spendthrift as though he had the plague, and on
discovering his vice break with him betimes, in order that later on,
when the consequences of his extravagance ensue, we may neither have
to help to bear them, nor, on the other hand, have to play the part of
the friends of Timon of Athens.

At the same time it is not to be expected that he who foolishly
squanders his own fortune will leave another man's intact, if it
should chance to be committed to his keeping; nay, _sui profusus_ and
_alieni appetens_ are by Sallust very rightly conjoined. Hence it is
that extravagance leads not only to impoverishment but also to crime;
and crime amongst the moneyed classes is almost always the result of
extravagance. It is accordingly with justice that the _Koran_ declares
all spendthrifts to be "brothers of Satan."

But it is superfluity that Avarice brings in its train, and when was
superfluity ever unwelcome? That must be a good vice which has good
consequences. Avarice proceeds upon the principle that all pleasure is
only negative in its operation and that the happiness which consists
of a series of pleasures is a chimaera; that, on the contrary, it
is pains which are positive and extremely real. Accordingly, the
avaricious man foregoes the former in order that he may be the
better preserved from the latter, and thus it is that _bear and
forbear_--_sustine et abstine_--is his maxim. And because he knows,
further, how inexhaustible are the possibilities of misfortune,
and how innumerable the paths of danger, he increases the means of
avoiding them, in order, if possible, to surround himself with a
triple wall of protection. Who, then, can say where precaution against
disaster begins to be exaggerated? He alone who knows where the
malignity of fate reaches its limit. And even if precaution were