Not he that has little but he that desires much is really poor. The friends of _Poverty_ are open, the enemies of _Riches_ are secret; the poor man by repressing desire may rival Jove in happiness; the rich, ever spreading more and more widely the nets of cupidity, is plunged more and more into depths of misery. _Avarice_ is the dark side, the shadow, of both Riches and Poverty, ever fleeing Poverty and pursuing Riches, but ever eluded by the latter, and ever caught by the former; far from Poverty in reality, she is ever close by it in imagination; it is this darkness or shadow that make Poverty and Riches alike to be evil. One may be poor in virtue of _affect_ (feeling, emotion) as well as in virtue of _effect_ (actual, material want). _Fortune_ also is rejected, in spite of her claim to be absolutely just; as all things are ultimately or really one, no part of the world, she claims, should be treated as more worthy or unworthy than another, and fortune regards all equally, or does not respect any particular person more than another, which is really justice! [Sidenote: Courage.] [Sidenote: Simplicity.] [Sidenote: Self-consciousness.] To the place for which these have striven succeeds _Fortitude_, the servant of the higher virtues: "Constant and brave must be he that administers judgment, with prudence, by the law, and according to truth. He shall be guided by the book in which is the catalogue of the things the brave man ought not to fear, viz.: those which do not make him worse, as hunger, nakedness, thirst, pain, poverty, solitude, persecution, death; and that of other things which, as they make him worse, must be avoided at all cost,--gross ignorance, injustice, infidelity, lying, avarice, and the rest."[480] Beside _Fortitude_ may be placed _Simplicity_,[481] between the vicious extremes of Boastfulness on the one hand and Dissimulation on the other, the latter being the less hateful of the two: "sometimes even the gods must make use of it, and to escape envy, reproach, outrage, Prudence is wont to cover Truth with her vestments." Simplicity is pleasing to the gods, for it has in a manner the likeness of the divine countenance, being always the same and unconscious of itself. That which reflects upon or is conscious of itself, makes itself in a sense to be many, to be other and other, becoming both object and faculty, the knowing and the knowable, whereas in the act of intelligence many things concur in one. The most simple intelligence does not know itself, by reflection, because it is absolute, pure light: and again it alone knows itself, negatively, for it cannot be hidden.[482] [Sidenote: Solicitude.] [Sidenote: Truth.]