"What now," quoth she, "thinkest thou this to be obscure and base, or rather most excellent and famous? Consider whether that which thou hast granted to want nothing, to be most potent, and most worthy of honour, may seem to want fame, which it cannot yield itself, and for that cause be in some respect more abject." "I must needs confess," quoth I, "that, being what it is, this is also most famous." "Consequently then we must acknowledge that fame differeth nothing from the former three." "We must so," quoth I. "Wherefore that which wanteth nothing, which can perform all things by its own power, which is famous and respected, is it not manifest that it is also most pleasant?" To which I answered: "How such a man should fall into any grief, I can by no means imagine. Wherefore if that which we have said hitherto be true, we must needs confess that he is most joyful and content." "And by the same reason it followeth that sufficiency, power, fame, respect, pleasure have indeed divers names, but differ not in substance." "It followeth indeed," quoth I. "This then, which is one and simple by nature, man's wickedness divideth, and while he endeavoureth to obtain part of that which hath no parts, he neither getteth a part, which is none, nor the whole, which he seeketh not after." "How is this?" quoth I. "He who seeketh after riches," quoth she, "to avoid want, taketh no thought for power, he had rather be base and obscure, he depriveth himself even of many natural pleasures that he may not lose the money which he hath gotten. But by this means he attaineth not to sufficiency, whom power forsaketh, whom trouble molesteth, whom baseness maketh abject, whom obscurity overwhelmeth. Again, he that only desireth power, consumeth wealth, despiseth pleasures, and setteth light by honour or glory, which is not potent. But thou seest how many things are wanting to this man also. For sometimes he wanteth necessaries, and is perplexed with anxieties, and being not able to rid himself, ceaseth to be powerful, which was the only thing he aimed at. The like discourse may be made of honours, glory, pleasures. For since every one of these things is the same with the rest, whosoever seeketh for any of them without the rest obtaineth not that which he desireth." "What then?" quoth I. "If one should desire to have them all together, he should wish for the sum of happiness, but shall he find it in these things which we have showed cannot perform what they promise?" "No," quoth I. "Wherefore we must by no means seek for happiness in these things which are thought to afford the several portions of that which is to be desired." "I confess it," quoth I, "and nothing can be more true than this." "Now then," quoth she, "thou hast both the form and causes of false felicity; cast but the eyes of thy mind on the contrary, and thou shalt presently espy true happiness,