THERE is also another kind of acquisition, which is especially and justly called pecuniary, through which there appears to be no end to wealth and possession. And this is considered by many persons as one and the same with the acquisition above-mentioned, through their proximity to each other. It is not, however, the same with it, nor yet very remote from it. For one of these subsists by nature, but the other does not, but is rather produced through a certain experience and art. The beginning, however, of our discussion of this species of acquisition will be as follows: Of every possession the use is twofold; and both the uses are indeed essential, yet not similarly so, but the one is appropriate to the thing, and the other is not. Thus, a shoe may be either worn or exchanged for something else; for both these are the uses of a shoe. For he who exchanges a shoe with some man who is in want of one, for money or food, uses the shoe as a shoe, yet not according to its appropriate use; since a shoe was not made for the sake of exchange. The like also takes place in other possessions. For barter in all things was at first derived from that which is according to nature, because some men had more, and others less than was sufficient for them; by which, also, it is evident that the selling provisions for money is not according to nature. For it was necessary that men should make an exchange for those things which they wanted. In the first communion, therefore, or society, which is that of a family, it is evident there was no occasion for barter, but it then took place when society was enlarged. For those who composed the first society had all things in common; but when they came to be separated, they were obliged to exchange with each other many different things of which both parties were in want, as even at present many barbarous nations do in the way of barter. For they procure one necessary by another, but nothing farther. Thus, for instance, they give and receive wine for corn, and every thing else of the like nature. Such barter as this, therefore, is neither contrary to nature, nor is it any species of the art of acquiring money; for it subsists for the purpose of completing that self-sufficiency which is according to nature. Hence, from this barter the use of money originated, as it is reasonable to suppose it would. For as a place adapted to the importation of what was wanted, or the exportation of that of which there was a surplus, was frequently at a great distance, the use of money was necessarily introduced. For it is not every thing which is naturally necessary that is easiest of carriage. Hence, they introduced something for the purpose of exchange with each other, which they might naturally give and take, and which being itself among the number of things useful, might also be easily transferred from one person to another, for the purposes of life; such as iron and silver, or any thing else of the like nature. And this at first was simply defined by its magnitude and weight; but at length it was impressed with a stamp, to save the trouble of weighing; for the stamp was an indication of the quantity of the metal. Money, therefore, being introduced from necessary exchange, another species of acquiring it took place, viz. by buying and selling; which at first perhaps was effected in a simple manner; but afterwards through experience became more artificial, by investigating whence and how from exchange the greatest gain might be made. Hence, it seems that the art of acquiring wealth is principally conversant with money, and that the employment of it consists in being able to survey whence great riches may be obtained; for it is effective of wealth and possessions. For wealth is frequently considered as consisting in a great quantity of money, because the art of acquiring riches, and the art of buying and selling, are conversant with this. At other times again, money appears to be a mere trifle, as entirely deriving its value from law and not from nature, because if those by whom it is used were to change their opinion, it would be of no worth, nor useful for any of the necessaries of life. And he who is rich in money, frequently wants necessary food; though it is absurd that a thing of such a kind should be wealth, in which he who abounds may perish with hunger; just as it is fabulously reported of Midas, who through his insatiable wish for money turned every thing he touched into gold. Hence, some persons search for another kind of wealth, and other property, and they search rightly. For the wealth which consists in money is different from the wealth which is according to nature. And the one, indeed, is economic, but the other, which consists in buying and selling, is productive of wealth, not entirely, but through exchange, and appears to be conversant with money. For money is the element and end of exchange. The wealth, therefore, which is derived from traffic is infinite. For as medicine has the power of producing health to infinity, and each of the arts is able to accomplish its end infinitely, as this is what it especially wishes to effect; but the things which contribute to the end are not infinite; for the end is the boundary to all the arts;—thus, also, there is no boundary to the end of the wealth procured by traffic. But the end is wealth of this kind, and the acquisition of riches. The boundary, however, of economy, is not the boundary of the art of acquiring wealth; for this is not the business of the economic art. Hence, it seems to be necessary, indeed, that there should be a boundary to all wealth. We see, however, that the very contrary to this takes place. For all those who apply themselves to the acquisition of riches, increase money to infinity; the cause of which is the proximity of these arts to each other. For sometimes the one changes employment with the other, as the acquisition of money is their common object. For economy requires the possession of wealth, yet not on its own account, but for the purpose of procuring the necessaries of life; but the end of the other is the increase of wealth. Hence, to some persons this also appears to be the business of economy, and they persevere in thinking that money ought either to be saved, or to be increased to infinity. But the cause of this disposition is an earnestness about living, but not about living well. Since this desire, therefore, extends to infinity, they also desire infinite means of obtaining money. Those, however, who are anxious to live well, seek for riches with a view to corporeal enjoyments; so that since this also appears to consist in acquisition, all their endeavour is to get money, and on this account the other species of the art of procuring money came to be adopted. For as the enjoyment of corporeal pleasures is excessive, they seek for that which is effective of excessive enjoyment; and if they are not able to procure it by the money-getting art, they endeavour to obtain it through another cause, employing each of their powers in a way not conformable to nature. For it is the province of fortitude not to get money, but confidence. Nor is the acquisition of riches the province of the military or the medical art, but the business of the former is victory, and of the latter health. But these men make every thing subservient to pecuniary purposes, as if such purposes were the end of life; and it is proper that every thing should be referred to the end. We have therefore discussed that art of acquiring money which is not necessary, and have shown what it is, and through what cause we are in want of it; and also that which is necessary, which is different from the former. For the economy which is natural, and consists in providing food, is not, like the above-mentioned art, infinite, but has a boundary.
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