Against Running in Debt, or Taking up Money Upon Usury (6-8)

Think not that I speak this for any ill-will or enmity that I have borne against usurers;

For never did they drive away

My horses or my kine.

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But my only aim is to show those who are so ready to take up money upon use, how much shame and slavery there is in it, and how it proceeds only from extreme folly, sloth, and effeminacy of heart. For if thou hast of thy own, borrow not, since thou hast no need of it; and if thou hast nothing, borrow not, because thou wilt not have any means to pay. But let us consider the one and the other apart. The elder Cato said to a certain old man, who behaved himself ill: My friend, seeing old age has of itself so many evils, why dost thou go about to add to them the reproach and shame of wickedness? In like manner may we say to a man oppressed with poverty: Since poverty has of itself so many and so great miseries, do not heap upon them the anguishes of borrowing and being in debt. Take not from poverty the only good thing in which it is superior to riches, to wit, freedom from pensive care. Otherwise thou wilt subject thyself to the derision of the common proverb, which says,

A goat I cannot bear away,

Therefore an ox upon me lay.

Thou canst not bear poverty, and yet thou art going to load on thyself a usurer, which is a burden even to a rich man insupportable.

But you will say perhaps, how then would you have me to live Is this a question fit for thee to ask, who hast

hands, feet, and a voice, who in brief art a man, whose property it is to love and be beloved, to do and receive a courtesy? Canst thou not teach, bring up young children, be a porter or doorkeeper, travel by sea, serve in a ship? There is in all these nothing more shameful or odious, than to be dunned with the importunate clamors of such as are always saying, Pay me, give me my money.

Rutilius that rich Roman, coming one day to Musonius the philosopher, whispered him thus in his ear: Musonius, Jupiter the Savior, whom you philosophers profess to imitate and follow, takes not up money at interest. Musonius smiling presently answered him: Nor yet does he lend for use. For this Rutilius, who was himself an usurer, upbraided the other with borrowing upon use. Now what a foolish stoical arrogance was this. For what need was there of bringing here Jupiter the Savior, when he might have given him the same admonition by things that were familiar and before his eyes? Swallows run not themselves into debt, ants borrow not upon interest; and yet Nature has given them neither reason, hands, nor art. But she has endued men with such abundance of understanding, that they maintain not only themselves, but also horses, dogs, partridges, hares, and jays. Why then dost thou condemn thyself, as if thou wert less able to persuade than a jay, more dumb than a partridge, and more ungenerous than a dog, in that thou couldst not oblige any man to be assistant to thee, either by serving him, charming him, guarding him, or fighting in his defence? Dost thou not see how many occasions the land, and how many the sea affords thee for thy maintenance? Hear also what Crates says:

Here I saw Miccylus the wool to card,

Whilst his wife spun, that they by labor hard

In these hard times might ’scape the hungry jaws

Of famine.

King Antigonus, when he had not for a long time seen

Cleanthes the philosopher, said to him, Dost thou yet, O Cleanthes, continue to grind Yes, sir, replied Cleanthes, I still grind, and that I do to gain my living and not to depart from philosophy. How great and generous was the courage of this man, who; coming from the mill and the kneading-trough, did with the same hand which had been employed in turning the stone and moulding the dough, write of the nature of the Gods, moon, stars, and sun! And yet we think these to be servile works.

Therefore, forsooth, that we may be free, we take up money at interest, and to this purpose flatter base and servile persons, wait on them, treat them, make them presents, and pay them pensions; and this we do, not being compelled by poverty (for no usurer will lend a poor man money) but to gratify our prodigality. For if we would be content with such things as are necessary for human life, usurers would be no less rare in the world than Centaurs and Gorgons. But luxury and excess, as it produced goldsmiths, silversmiths, perfumers, and dyers of curious colors, so has it also brought forth usurers. For we run not into debt for bread and wine, but for the purchasing of stately seats, numerous slaves, fine mules, costly banqueting halls, rich tables, and for all those foolish and superfluous expenses to which we frequently put ourselves for the exhibiting of plays to the people, or some such vain ambition, from which we frequently reap no other fruit but ingratitude. Now he that is once entangled in usury remains a debtor all his life, not unlike in this to the horse, who, having once taken the bridle into his mouth and the saddle on his back, receives one rider after another. Nor is there any means for these debtors to make their escape into those fair pastures and meadows which once they enjoyed, but they wander about, like those Daemons mentioned by Empedocles to have been driven out of heaven by the offended Gods:

By the sky’s force they’re thrust into the main,

Which to the earth soon spews them back again.

Thence to bright Titan’s orb they’re forced to fly,

And Titan soon remits them to the sky.

In like manner do such men fall from the hand of one usurer or banker to another, sometimes of a Corinthian, sometimes of a Patrian, sometimes of an Athenian, till, having been deceived and cheated by all, they finally find themselves dissipated and torn in pieces by usury. For as he who is fallen into the dirt must either rise up and get out of it, or else lie still in the place into which he first fell, for that by tumbling, turning, and rolling about, he does but still more and more bemire himself; so also those who do but change their creditor, and cause their names to be transcribed from one usurer’s book to another’s, do by loading and embroiling themselves with new usuries become more and more oppressed. Now in this they properly resemble persons distempered with cholera, who cannot receive any medicine sufficient to work a perfect cure, but continually vomit up all that is given them, and so make way for the choleric humor to gather more and more. For in the same manner these men are not willing to be cleansed at once, but do with grievous anguish and sorrow pay their use at every season of the year, and no sooner have they discharged one, but another drops and stills immediately after, which causes them both aching hearts and heads; whereas they should have taken care to get wholly clear, that they might remain free and at liberty.

For I now turn my speech to those who are more wealthy, and withal more nice and effeminate, and whose discourse is commonly in this manner: How shall I remain then without servants, without fire, and without a house or place to which I may repair? Now this is the same thing as if one who is sick of a dropsy and puffed up as a barrel should say to a physician: How? Would you have me become slender, lean, and

empty? And why not, provided you thereby get your health? Thus it is better you should be without servants, than that you should yourself become a slave; and that you should remain without possessions, than that you should be made the possession of another. Give ear a little to the discourse of the two vultures, as it is reported in the fable. One of them was taken with so strong a fit of vomiting, that he said: I believe I shall cast up my very bowels. Now to this his companion answered: What hurt will there be in it? For thou wilt not indeed throw up thine own entrails, but those of the dead man which we devoured the other day. So he who is indebted sells not his own inheritance nor his own house, but that of the usurer who lent him the money, to whom by the law he has given the right and possession of them. Nay, by Jupiter (will he say to me); but my father left me this estate. I believe it well, but he left thee also liberty and a good repute, of which thou oughtest to make more account and be more careful. He who begat thee made thy foot and thy hand, and nevertheless, if they happen to be mortified, thou wilt give money to the chirurgeon to cut them off. Calypso presented Ulysses with a robe breathing forth the sweet-scented odor of an immortal body, which she put on him, as a token and memorial of the love she had borne him. But when his ship was cast away and himself ready to sink to the bottom, not being able to keep above the water by reason of his wet robe, which weighed him downwards, he put it off and threw it away, and having girt his naked breast with a broad swaddling band,

Swam, gazing on the distant shore.

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And afterwards, when the danger was over and he seen to be landed, he wanted neither food nor raiment. And is it not a true tempest, when the usurer after some time comes to assault the miserable debtors with this word Pay?

This having said, the clouds grow thick, the sea

Is troubled, and its raging waves beat high,

Whilst east, south, west winds through the welkin fly.

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These winds are use, and use upon use, which roll one after another; and he that is overwhelmed by them and kept down by their weight cannot serve himself nor make his escape by swimming, but at last sinks down to the bottom, where he perishes, carrying with him his friends who were pledges and sureties for him.

Crates, the Theban philosopher, acted far otherwise; for owing nothing, and consequently not being pressed for payment by any creditor, but only tired with the cares and troubles of housekeeping and the solicitude requisite to the management of his estate, he left a patrimony of eight talents’ value, and taking only his cloak and wallet, retired to philosophy and poverty. Anaxagoras also forsook his plentiful and well-stocked pastures. But what need is there of alleging these examples, seeing that the lyric poet Philoxenus, being one of those who were sent to people a new city and new land in Sicily, where there fell to his share a good house and great wealth with which he might have lived well at his ease, yet seeing that delights, pleasure, and idleness, without any exercise of good letters, reigned in those quarters, said: These goods, by all the Gods, shall not destroy me, but I will rather lose them. And immediately leaving to others the portion that was allotted to himself, he again took shipping, and returned to Athens. Whereas those who are in debt bear and suffer themselves to be sued, taxed, made slaves of, and cheated with false money, feeding like King Phineus certain winged harpies. For these usurers fly to them, and ravish out of their hands their very food. Neither yet have they patience to stay and expect the season; for they buy their

debtors’ corn before it is ready for harvest, bargain for the oil before the olives are ripe, and in like manner for their wines. I will have it, says the usurer, at such a price; and immediately he gets the writing signed; and yet the grapes are still hanging on the vine, expecting the rising of Arcturus.