For those who are free both in name and also in their minds do not consider any foolish person as either rich or glorious, but look upon all such persons, so to say, as inglorious and poor, even if they exceed the fortune of wealthy kings. For they do not say that they will have the riches of their father, but the riches which have been taken away; nor do they say that they shall possess his glory, but the glory which has been taken away from him.
 But the wicked man is deprived of all genuine riches and of all true and honourable glory; for these blessings are procured by wisdom, and temperance, and the kindred dispositions of the soul, and are inherited by those souls which love virtue. Therefore, it is not the things which belong to the wicked man, but those of which he is destitute, that are the abundance and the glory of the good. And he is destitute of virtues which are their possession, in order that what is said in another place may be consistent with the passage already quoted: "Let us sacrifice the abominations of Egypt to the Lord our God." Exodus viii. 26. For the virtues are perfect and blameless offerings, and so are the actions in accordance with virtue, which the Egyptian body, being devoted to the passions, abominates; for, as in this passage, those things which, according to the principles of natural philosophy, are reckoned profane among the Egyptians are called sacred by the Israelites who see acutely, and are all offered as sacrifices; so, in the same manner, the man who is the companion of virtue will be the heir of those things of which every foolish man is deprived and destitute.
And these things are true glory, which in fact differs in no

 Genesis xxxi. 14. 

 Exodus viii. 26. 
 
respect from knowledge, and wealth, not blind wealth, but that which is the most sharp-sighted of all existing things, which never receives any base money, not even anything whatever devoid of life unless it be thoroughly tried and approved. Very naturally, therefore, that person will flee from him who has no participation in divine blessings, who even in the matters in which he accuses another does without perceiving it accuse himself also, when he says, "If thou hadst told me I would have sent thee away." Genesis xxxi. 27. For this very thing was a worthy cause for your being deserted, if you, being the servant of an infinite number of masters, pretending to have been invested with command and authority, proclaimed liberty to others.