possess utility, and are subjects of economic demand, whether external, physical, or intellectual goods.
The attitude of the Eryxias toward wealth is an extreme version of that with which we have become familiar in the Socratics, and is best characterized as Cynic. As seen above, the author considers external wealth to be an absolute second to wisdom,960 since wisdom is not only itself a means of providing material needs,961 but also and especially because through it alone does any material wealth become truly valuable.962
When the latter is made the summum bonum, it becomes the greatest evil. Like Plato, Jesus, and Ruskin, he insists that the kingdom of wisdom be given the first place,963 for things derive their good or evil quality from the character or knowledge of the user.964
The ironical account of how the Greek fathers, even of the best classes (τῶν μεγίστων δοκούντων) urge their boys to seek wealth, since without this they are of no account, is almost in the language of Pastor Wagner’s condemnation of the extreme commercialism of this age.965
Material goods, when unwisely used, are a fruitful source of ills,966 and excessive wealth is always evil.967 However, the political motive, which prompted the hostility of Plato and Aristotle to excessive wealth, is absent from the Eryxias.
Thus far the attitude of the author does not differ very essentially from that of the Socratics, but toward the end of the dialogue the doctrine is distinctly taught that wealth is an evil per se. He argues that one’s needs are most numerous in a state of sickness, when he is in his worst condition.968 One is at his best, on the other hand, when he has fewest and simplest needs.969 But