that mode of life which necessity points out. This provision then nature herself seems to have furnished all animals with, as well immediately upon their first origin as also when they are arrived at a state of maturity; for at the first of these periods some of them are provided in the womb with proper nourishment, which continues till that which is born can get food for itself, as is the case with worms and birds; and as to those which bring forth their young alive, they have the means for their subsistence for a certain time within themselves, namely milk. It is evident then that we may conclude of those things that are, that plants are created for the sake of animals, and animals for the sake of men; the tame for our use and provision; the wild, at least the greater part, for our provision also, or for some other advantageous purpose, as furnishing us with clothes, and the like. As nature therefore makes nothing either imperfect or in vain, it necessarily follows that she has made all these things for men: for which reason what we gain in war is in a certain degree a natural acquisition; for hunting is a part of it, which it is necessary for us to employ against wild beasts; and those men who being intended by nature for slavery are unwilling to submit to it, on which occasion such a. war is by nature just: that species of acquisition then only which is according to nature is part of economy; and this ought to be at hand, or if not, immediately procured, namely, what is necessary to be kept in store to live upon, and which are useful as well for the state as the family. And true riches seem to consist in these; and the acquisition of those possessions which are necessary for a happy life is not infinite; though Solon says otherwise in this verse:
"No bounds to riches can be fixed for man;"
for they may be fixed as in other arts; for the instruments of no art whatsoever are infinite, either in their number or their magnitude; but riches are a number of instruments in domestic and civil economy; it is therefore evident that the acquisition of certain things according to nature is a part both of domestic and civil economy, and for what reason.
CHAPTER IX
There is also another species of acquisition which they [1257a] particularly call pecuniary, and with great propriety; and by this indeed it seems that there are no bounds to riches and wealth. Now many persons suppose, from their near relation to each other, that this is one and the same with that we have just mentioned, but it is not the same as that, though not very different; one of these is natural, the other is not, but rather owing to some art and skill; we will enter into a particular examination of this subject. The uses of every possession are two, both dependent upon the thing itself, but not in the same manner, the one supposing an inseparable connection with it, the other not; as a shoe, for instance, which may be either worn, or exchanged for something else, both these are the uses of the shoe; for he who exchanges a shoe with some man who wants one, for money or provisions, uses the shoe as a shoe, but not according to the original intention, for shoes were not at first made to be exchanged. The same thing holds true of all other possessions; for barter, in general, had its original beginning in nature, some men having a surplus, others too little of what was necessary for them: hence it is evident, that the selling provisions for money is not according to the natural use of things; for they were obliged to use barter for those things which they wanted; but it is plain that barter could have no place in the first, that is to say, in family society; but must have begun when the number of those who composed the community was enlarged: for the first of these had all things in common; but when they came to be separated they were obliged to exchange with each other many different things which both parties wanted. Which custom of barter is still preserved amongst many barbarous nations, who procure one necessary with another, but never sell anything; as giving and receiving wine for corn and the like. This sort of barter is not contradictory to nature, nor is it any species of money-getting; but is necessary in procuring that subsistence which is so consonant thereunto. But this barter introduced the use of money, as might be expected; for a convenient place from whence to import what you wanted, or to export what you had a surplus of, being often at a great distance, money necessarily made its way into commerce; for it is not everything which is naturally most useful that is easiest of carriage; for which reason they invented something to exchange with each other which they should mutually give and take, that being really valuable itself, should have the additional advantage of being of easy conveyance, for the purposes of life, as iron and silver, or anything else of the same nature: and this at first passed in value simply according to its weight or size; but in process of time it had a certain stamp, to save the trouble of weighing, which stamp expressed its value. [1257b]
Money then being established as the necessary medium of exchange, another species of money-getting soon took place, namely, by buying and selling, at probably first in a simple manner, afterwards with more skill and experience, where and how the greatest profits might be made. For which reason the art of money-getting seems to be chiefly conversant about trade, and the business of it to be able to tell where the greatest profits can be made, being the means of procuring abundance of wealth and possessions: and thus wealth is very often supposed to consist in the quantity of money which any one possesses, as this is the medium by which all trade is conducted and a fortune made, others again regard it as of no value, as being of none by nature, but arbitrarily made so by compact; so that if those who use it should alter their sentiments, it would be worth nothing, as being of no service for any necessary purpose. Besides, he who abounds in money often wants necessary food; and it is impossible to say that any person is in good circumstances when with all his possessions he may perish with hunger.
Like Midas in the fable, who from his insatiable wish had everything he touched turned into gold. For which reason others endeavour to procure other riches and other property, and rightly, for there are other riches and property in nature; and these are the proper objects of economy: while trade only procures money, not by all means, but by the exchange of it, and for that purpose it is this which it is chiefly employed about, for money is the first principle and the end of trade; nor are there any bounds to be set to what is thereby acquired. Thus also there are no limits to the art of medicine, with respect to the health which it attempts to procure; the same also is true of all other arts; no line can be drawn to terminate their bounds, the several professors of them being desirous to extend them as far as possible. (But still the means to be employed for that purpose are limited; and these are the limits beyond which the art cannot proceed.) Thus in the art of acquiring riches there are no limits, for the object of that is money and possessions; but economy has a boundary, though this has not: for acquiring riches is not the business of that, for which reason it should seem that some boundary should be set to riches, though we see the contrary to this is what is practised; for all those who get riches add to their money without end; the cause of which is the near connection of these two arts with each other, which sometimes occasions the one to change employments with the other, as getting of money is their common object: for economy requires the possession of wealth, but not on its own account but with another view, to purchase things necessary therewith; but the other procures it merely to increase it: so that some persons are confirmed in their belief, that this is the proper object of economy, and think that for this purpose money should be saved and hoarded up without end; the reason for which disposition is, that they are intent upon living, but not upon living well; and this desire being boundless in its extent, the means which they aim at for that purpose are boundless also; and those who propose to live well, often confine that to the enjoyment of the pleasures of sense; so that as this also seems to depend upon what a man has, all their care is to get money, and hence arises the other cause for this art; for as this enjoyment is excessive in its degree, they endeavour to procure means proportionate to supply it; and if they cannot do this merely by the art of dealing in money, they will endeavour to do it by other ways, and apply all their powers to a purpose they were not by nature intended for. Thus, for instance, courage was intended to inspire fortitude, not to get money by; neither is this the end of the soldier's or the physician's art, but victory and health. But such persons make everything subservient to money-getting, as if this was the only end; and to the end everything ought to refer.
We have now considered that art of money-getting which is not necessary, and have seen in what manner we became in want of it; and also that which