Who, however, can doubt that the wise man [39] finds in riches, rather than in poverty, this ampler material for displaying his powers, since in poverty there is room for only one kind of virtue — not to be bowed down and crushed by it — while in riches moderation and liberality and diligence and orderliness and grandeur all have a wide field? The wise man will not despise himself even if he has the stature of a dwarf, but nevertheless he will wish to be tall. And if he is feeble in body, or deprived of one eye, he will still be strong, [40] but nevertheless he will prefer to have strength of body, and this too, though he knows that there is something else in him that is stronger than body. If his health is bad he will endure it, but he will wish for good health. For certain things, even if they are trifles in comparison with the whole, and can be withdrawn without destroying the essential good, nevertheless contribute something to the perpetual joy that springs from virtue. As a favorable wind, sweeping him on, gladdens the sailor, as a bright day and a sunny spot in the midst of winter and cold give cheer, just so riches have their influence upon the wise man and bring him joy. And besides, who among wise men — I mean those of our school, who count virtue the sole good — denies that even those things which we call “indifferent” [41] do have some inherent value, and that some are more desirable than others? To some of them we accord little honor, to others much. Do not, therefore, make a mistake — riches are among the more desirable things. “Why then,” you say, “do you make game of me, since they occupy the same place in your eyes that they do in mine?” Do you want to know what a different place they occupy? In my case, if riches slip away, they will take from me nothing but themselves, while if they leave you, you will be dumbfounded, and you will feel that you have been robbed of your real self; in my eyes riches have a certain place, in yours they have the highest; in fine, I own my riches, yours own you.