Chapter VI.

We ought not to allow the idea of profit to get hold of us. What excuses they make who get their gains by selling corn, and what answer ought to be made to them. In connection with this certain parables from the Gospels and some of the sayings of Solomon are set before our eyes.

37. Let not, therefore, expediency get the better of virtue, but virtue of expediency. By expediency here I mean what is accounted so by people generally. Let love of money be destroyed, let lust die. The holy man says that he has never been engaged in business.614    Ps. lxxi. 15 [LXX.]. “Sanctus in negotiationem introisse se negat,” says St. Ambrose, from Ps. lxxi. 15. According to the Septuagint, “οὐκ ἔγνων πραγματείας” which in the old Latin versions became “quoniam non cognovi negotiationes” (the Vulgate has “literaturam” for “negotiationes”). For to get an increase in price is a sign not of simplicity but of cunning. Elsewhere it says: “He that seeketh a high price for his corn is cursed among the people.”615    Prov. xi. 26.

38. Plain and definite is the statement, leaving no room for debate, such as a disputatious kind of speaking is wont to give, when one maintains that agriculture is considered praiseworthy by all; that the fruits of the earth are easily grown; that the more a man has sown, the greater will be his meed of praise; further, that the richer returns of his active labours are not gained by fraud, and that carelessness and disregard for an uncultivated soil are wont to be blamed.

39. I have ploughed, he says, carefully. I have sown freely. I have tilled actively. I have gathered good increase. I have stored it anxiously, saved it faithfully, and guarded it with care. Now in a time of famine I sell it, and come to the help of the hungry. I sell my own corn, not another’s. And for no more than others, nay, even at a less price. What fraud is there here, when many would come to great danger if they had nothing to buy? Is industry to be made a crime? Or diligence to be blamed? Or foresight to be abused? Perhaps he may even say: Joseph collected corn in a time of abundance, and sold it when it was dear. Is any one forced to buy it at too dear a price? Is force employed against the buyer? The opportunity to buy is afforded to all, injury is inflicted on none.

40. When this has been said, and one man’s ideas have carried him so far, another rises and says: Agriculture is good indeed, for it supplies fruits for all, and by simple industry adds to the richness of the earth without any cheating or fraud. If there is any error, the loss is the greater, for the better a man sows, the better he will reap. If he has sown the pure grain of wheat, he gathers a purer and cleaner harvest. The fruitful earth returns what she has received in manifold measure. A good field returns its produce with interest.

41. Thou must expect payment for thy labour from the crops of the fruitful land, and must hope for a just return from the fruitfulness of the rich earth. Why dost thou use the industry of nature and make a cheat of it? Why dost thou grudge for the use of men what is grown for all? Why lessen the abundance for the people? Why make want thy aim? Why make the poor long for a barren season? For when they do not feel the benefits of a fruitful season, because thou art putting up the price, and art storing up the corn, they would far rather that nothing should be produced, than that thou shouldst do business at the expense of other people’s hunger. Thou makest much of the want of corn, the small supply of food. Thou groanest over the rich crops of the soil; thou mournest the general plenty, and bewailest the garners full of corn; thou art on the lookout to see when the crop is poor and the harvest fails. Thou rejoicest that a curse has smiled upon thy wishes, so that none should have their produce. Then thou rejoicest that thy harvest has come. Then thou collectest wealth from the misery of all, and callest this industry and diligence, when it is but cunning shrewdness and an adroit trick of the trade. Thou callest it a remedy, when it is but a wicked contrivance. Shall I call this robbery or only gain? These opportunities are seized as though seasons for plunder, wherein, like some cruel waylayer, thou mayest fall upon the stomachs of men. The price rises higher as though by the mere addition of interest, but the danger to life is increased too. For then the interest of the stored-up crops grows higher. As a usurer thou hidest up thy corn, as a seller thou puttest it up for auction. Why dost thou wish evil to all, because the famine will grow worse, as though no corn should be left, as though a more unfruitful year should follow? Thy gain is the public loss.

42. Holy Joseph opened the garners to all; he did not shut them up. He did not try to get the full price of the year’s produce, but assigned it for a yearly payment. He took nothing for himself, but, so far as famine could be checked for the future, he made his arrangements with careful foresight.

43. Thou hast read how the Lord Jesus in the Gospel speaks of that corn-dealer who was looking out for a high price, whose possessions brought him in rich fruits, but who, as though still in need, said: “What shall I do? I have no room where to bestow my goods. I will pull down my barns and build greater,”616    S. Luke xii. 17. though he could not know whether in the following night his soul would not be demanded of him. He knew not what to do, he seemed to be in doubt, just as though he were in want of food. His barns could not take in the year’s supply, and yet he thought he was in need.

44. Rightly, therefore, Solomon says: “He that withholdeth corn shall leave it for the nations,”617    Prov. xi. 26. St. Ambrose cites the same verse each time, but the first time according to LXX. The second time he varies the commencement. not for his heirs, for the gains of avarice have nothing to do with the rights of succession. That which is not rightfully got together is scattered as though by a wind by outsiders that seize it. And he added: “He who graspeth at the year’s produce is cursed among the people, but blessing shall be his that imparteth it.” Thou seest, then, what is said of him who distributes the corn, but not of him that seeks for a high price. True expediency does not therefore exist where virtue loses more than expediency gains.

CAPUT VI.

Praevalere apud nos emolumentum non oportere. Quid obtendere soleant qui a frumentis lucrum captant: quidve illis debeat responderi? Ubi eisdem Evangelica parabola et Salomonis effata sub oculis ponuntur.

0156C 37. Non vincat igitur honestatem utilitas, sed honestas utilitatem: hanc dico utilitatem, quae aestimatur secundum vulgi opinionem. Mortificetur avaritia, moriatur concupiscentia. Sanctus in negotiationem introisse se negat; quia pretiorum captare incrementa non simplicitatis, sed versutiae est. Et alius ait: Captans pretia frumenti, maledictus in plebe est (Prov. XI, 26).

38. Definita est sententia, nihil disputationi relinquens, quale controversum genus solet dicendi esse, cum alius allegat agriculturam laudabilem apud omnes haberi, fructus terrae simplices esse, plus qui seminaverit eo probatiorem fore, uberiores reditus industriae non fraudari, negligentiam 0157A magis et incuriam ruris inculti reprehendi solere.

39. Aravi, inquit, studiosius, uberius seminavi, diligentius excolui, bonos collegi proventus, sollicitius recondidi, servavi fideliter, provide custodivi. Nunc in tempore famis vendo, subvenio esurientibus: vendo frumentum non alienum, sed meum; non pluris quam caeteri, immo etiam minori pretio. Quid hic fraudi est, cum multi possent periclitari, si non haberent quod emerent? Num industria in crimen vocatur? Num diligentia reprehenditur? Num providentia vituperatur? Fortasse dicat: Et Joseph 118 frumenta in abundantia collegit, in charitate vendidit. Num charius aliquis emere compellitur? Num vis adhibetur emptori? 0157B Omnibus defertur emendi copia, nulli irrogatur injuria.

40. His igitur quantum cujusque fert ingenium disputatis, exsurgit alius, dicens: Bona quidem agricultura, quae fructus ministrat omnibus, quae simplici industria accumulat terrarum fecunditatem, nihil doli, nihil fraudi interserens. Denique si quid vitii fuerit, plus dispendii est; quia si bene aliquis seminaverit, melius metet: si sincerum tritici granum severit, puriorem ac sinceram messem colligit. Fecunda terra multiplicatum reddit, quod acceperit: fidelis ager feneratos solet restituere proventus.

41. De reditibus igitur uberis glebae exspectare debes tui mercedem laboris, de fertilitate pinguis 0157C soli justa sperare compendia. Cur ad fraudem convertis naturae industriam? Cur invides usibus hominum publicos partus? Cur populis minuis abundantiam? Cur affectas inopiam? Cur optari facis a pauperibus sterilitatem? Cum enim non sentiunt beneficia fecunditatis, te auctionante pretium, te condente frumentum, optant potius nihil nasci, quam te de fame publica negotiari. Ambis frumentorum indigentiam, alimentorum penuriam, uberes soli partus ingemiscis, fles publicam fertilitatem, horrea frugum plena deploras, exploras quando sterilior proventus sit, quando exilior partus. Votis tuis gaudes arrisisse maledictum, ut nihil cuiquam nasceretur. Tunc messem tuam venisse laetaris, tunc tibi de omnium miseria congeris opes: et hanc tu 0157D industriam vocas, hanc diligentiam nominas, quae calliditatis versutia, quae astutia fraudis est; et hoc tu remedium vocas, quod est commentum nequitiae. Latrocinium hoc, an fenus appellem? Captantur tamquam latrocinii tempora, quibus in viscera hominum 0158A durus insidiator obrepas. Augetur pretium tamquam sorte cumulatum fenoris, quo periculum capitis acervatur. Tibi conditae frugis multiplicatur usura: tu frumentum quasi fenerator occultas, quasi venditor auctionaris. Quid imprecaris male omnibus, quia major futura sit fames, quasi nihil frugum supersit, quasi infecundior annus sequatur? Lucrum tuum damnum publicum est.

42. Joseph sanctus omnibus aperuit horrea, non clausit: nec pretia captavit annonae, sed perenne subsidium collocavit: nihil sibi acquisivit, sed quemadmodum fames etiam in posterum vinceretur, provida ordinatione disposuit (Gen. XLI, 56).

43. Legisti quemadmodum hunc frumentarium pretii captatorem exponat in Evangelio Dominus Jesus, 0158B cujus possessio divites fructus attulit, et ille quasi egens dicebat: Quid faciam? Non habeo quo congregem, destruam horrea, et majora faciam (Luc. XII, 17, 18); 119 cum scire non posset, utrum sequenti nocte anima sua ab eo reposceretur. Nesciebat quid faceret: quasi ei alimenta deessent, haerebat ambiguo. Non capiebant horrea annonam, et ille se egere credebat.

44. Recte igitur Salomon: Qui continet, inquit, frumentum, relinquet illud nationibus (Prov. XI, 26), non haeredibus, quoniam avaritiae emolumentum ad successorum jura non pervenit. Quod non legitime acquiritur, quasi ventis quibusdam, ita extraneis diripientibus dissipatur. Et addidit: Captans annonam maledictus in plebe est: benedictio autem ejus 0158C qui participat (Ibid.). Vides ergo quod largitorem frumenti esse deceat, non pretii captatorem. Non est igitur ista utilitas, in qua plus honestati detrahitur, quam utilitati adjungitur.