The rumour gets abroad that Chremylus has suddenly grown rich; his acquaintance reveal their true characters as they come to question him about his luck. The goddess Poverty enters, to be cross-examined by Chremylus who has suggested that Plutus should recover his sight under the healing care of Asclepius. Before the care is effected, she points out the dangers of his project. He is well-meaning, but foolish; Poverty is not Mendicancy, it means a life of thrift, with nothing left over but with no real want; it is the source of the existence of all the handicrafts, nor can the slaves be counted on to do the work if everybody becomes rich, for nobody will sell slaves if he has money already. Riches on the other hand are the curse of many; wealth rots men, causing gout, dropsy and bloated insolence; the gods themselves are poor, otherwise they would not need human sacrifice. The cure is successful; Plutus recovers his eyes and can see to whom he gives his blessings; the good and the rascals alike receive their due reward. The change which wealth produces in men's natures is most admirably depicted in the Epilogue. This is an Allegory dramatised with no little skill. The piece is full of the shrewdest hits at our human failings, aimed, however, with no ill-nature. Aristophanes' power of characterisation here shows no falling-off. Fortune's fickleness is proverbial and has received frequent literary treatment. Men's first prayer is for wealth; poverty, according to Dr. Johnson, is evidently a great evil because it needs such a long defence. Yet it is only the well-meaning but utterly unpractical idealists who desire to make us all prosperous-- "How that may change our nature, that's the question." Some are not fit for riches, being ignorant of their true function; self-indulgence and moral rottenness follow wealth; because of the abuse of the power which wealth brings, we are taught that it is hard for the rich to enter the kingdom of heaven.