ity in a most lawless outbreak."

In point of excess, this inordinate attachment occurs in three ways.
First when a man seeks glory from excessive attention to dress; in so
far as dress and such like things are a kind of ornament. Hence
Gregory says (Hom. xl in Ev.): "There are some who think that
attention to finery and costly dress is no sin. Surely, if this were
no fault, the word of God would not say so expressly that the rich
man who was tortured in hell had been clothed in purple and fine
linen. No one, forsooth, seeks costly apparel" (such, namely, as
exceeds his estate) "save for vainglory." Secondly, when a man seeks
sensuous pleasure from excessive attention to dress, in so far as
dress is directed to the body's comfort. Thirdly, when a man is too
solicitous [*Cf. Q. 55, A. 6] in his attention to outward apparel.

Accordingly Andronicus [*De Affectibus] reckons three virtues in
connection with outward attire; namely "humility," which excludes the
seeking of glory, wherefore he says that humility is "the habit of
avoiding excessive expenditure and parade"; "contentment" [*Cf. Q.
143, Obj. 4], which excludes the seeking of sensuous pleasure,
wherefore he says that "contentedness is the habit that makes a man
satisfied with what is suitable, and enables him to determine what is
becoming in his manner of life" (according to the saying of the
Apostle, 1 Tim. 6:8): "Having food and wherewith to be covered, with
these let us be content;"--and "simplicity," which excludes excessive
solicitude about such things, wherefore he says that "simplicity is a
habit that makes a man contented with what he has."

In the point of deficiency there may be inordinate attachment in two
ways. First, through a man's neglect to give the requisite study or
trouble to the use of outward apparel. Wherefore the Philosopher says
(Ethic. vii, 7) that "it is a mark of effeminacy to let one's cloak
trail on the ground to avoid the trouble of lifting it up." Secondly,
by seeking glory from the very lack of attention to outward attire.
Hence Augustine says (De Serm. Dom. in Monte ii, 12) that "not only
the glare and pomp of outward things, but even dirt and the weeds of
mourning may be a subject of ostentation, all the more dangerous as
being a decoy under the guise of God's service"; and the Philosopher
says (Ethic. iv, 7) that "both excess and inordinate defect are a
subject of ostentation."

Reply Obj. 1: Although outward attire does not c