exceeding dangerous to their own master; while if they are honest, how
canst thou count other men's virtue in the sum of thy possessions? From
all which 'tis plainly proved that not one of these things which thou
reckonest in the number of thy possessions is really thine. And if there
is in them no beauty to be desired, why shouldst thou either grieve for
their loss or find joy in their continued possession? While if they are
beautiful in their own nature, what is that to thee? They would have
been not less pleasing in themselves, though never included among thy
possessions. For they derive not their preciousness from being counted
in thy riches, but rather thou hast chosen to count them in thy riches
because they seemed to thee precious.

'Then, what seek ye by all this noisy outcry about fortune? To chase
away poverty, I ween, by means of abundance. And yet ye find the result
just contrary. Why, this varied array of precious furniture needs more
accessories for its protection; it is a true saying that they want most
who possess most, and, conversely, they want very little who measure
their abundance by nature's requirements, not by the superfluity of vain
display. Have ye no good of your own implanted within you, that ye seek
your good in things external and separate? Is the nature of things so
reversed that a creature divine by right of reason can in no other way
be splendid in his own eyes save by the possession of lifeless chattels?
Yet, while other things are content with their own, ye who in your
intellect are God-like seek from the lowest of things adornment for a
nature of supreme excellence, and perceive not how great a wrong ye do
your Maker. His will was that mankind should excel all things on earth.
Ye thrust down your worth beneath the lowest of things. For if that in
which each thing finds its good is plainly more precious than that whose
good it is, by your own estimation ye put yourselves below the vilest of
things, when ye deem these vile things to be your good: nor does this