The interest of the Malabar widow, who burns herself with the corpse9 of her husband, is to recover him in another world, and be there more happy even than the fakir. For, together with their metempsychosis, the Indians have another world; they resemble ourselves; their system admits of contradictions.
Were you ever acquainted with any king or republic that made either war or peace, that issued decrees, or entered into conventions, from any other motive2 than that of interest?
With respect to the interest of money, consult, in the great “Encyclop?dia,” the article of M. d’Alembert, on “Calculation,” and that of M. Boucher d’Argis, on “Jurisprudence.” We will venture to add a few reflections.
1. Are gold and silver merchandise? Yes; the author of the “Spirit of Laws” does not think so when he says: “Money, which is the price of commodities, is hired and not bought.”
It is both lent and bought. I buy gold with silver, and silver with gold; and their price fluctuates in all commercial countries from day to day.
The law of Holland requires bills of exchange to be paid in the silver coin of the country, and not in gold, if the creditor10 demands it. Then I buy silver money, and I pay for it in gold, or in cloth, corn, or diamonds.
I am in want of money, corn, or diamonds, for the space of a year; the corn, money, or diamond merchant says — I could, for this year, sell my money, corn, or diamonds to advantage. Let us estimate at four, five, or six per cent., according to the usage of the country, what I should lose by letting you have it. You shall, for instance, return me at the end of the year, twenty-one carats of diamonds for the twenty which I now lend you; twenty-one sacks of corn for the twenty; twenty-one thousand crowns for twenty thousand crowns. Such is interest. It is established among all nations by the law of nature. The maximum or highest rate of interest depends, in every country, on its own particular law. In Rome money is lent on pledges at two and a half per cent., according to law, and the pledges are sold, if the money be not paid at the appointed time. I do not lend upon pledges, and I require only the interest customary in Holland. If I were in China, I should ask of you the customary interest at Macao and Canton.
2. While the parties were proceeding11 with this bargain at Amsterdam, it happened that there arrived from St. Magliore, a Jansenist (and the fact is perfectly12 true, he was called the Abbé des Issarts); this Jansenist says to the Dutch merchant, “Take care what you are about; you are absolutely incurring13 damnation; money must not produce money, ‘nummus nummum non parit.’ No one is allowed to receive interest for his money but when he is willing to sink the principal. The way to be saved is to make a contract with the gentleman; and for twenty thousand crowns which you are never to have returned to you, you and your heirs will receive a thousand crowns per annum to all eternity14.”
“You jest,” replies the Dutchman; “you are in this very case proposing to me a usury15 that is absolutely of the nature of an infinite series. I should (that is, myself and heirs would) in that case receive back my capital at the end of twenty years, the double of it in forty, the four-fold of it in eighty; this you see would be just an infinite series. I cannot, besides, lend for more than twelve months, and I am contented16 with a thousand crowns as a remuneration.”
The Abbé des Issarts.
— I am grieved for your Dutch soul; God forbade the Jews to lend at interest, and you are well aware that a citizen of Amsterdam should punctually obey the laws of commerce given in a wilderness17 to runaway18 vagrants19 who had no commerce.
The Dutchman.
— That is clear; all the world ought to be Jews; but it seems to me, that the law permitted the Hebrew horde20 to gain as much by usury as they could from foreigners, and that, in consequence of this permission, they managed their affairs in the sequel remarkably21 well. Besides, the prohibition22 against one Jew’s taking interest from another must necessarily have become obsolete23, since our Lord Jesus, when preaching at Jerusalem, expressly said that interest was in his time one hundred per cent.; for in the parable24 of the talents he says, that the servant who had received five talents gained five others in Jerusalem by them; that he who had two gained two by them; and that the third who had only one, and did not turn that to any account, was shut up in a dungeon25 by his master, for not laying it out with the money-changers. But these money-changers were Jews; it was therefore between Jews that usury was practised at Jerusalem; therefore this parable, drawn26 from the circumstances and manners of the times, decidedly indicates that usury or interest was at the rate of a hundred per cent. Read the twenty-fifth chapter of St. Matthew; he was conversant28 with the subject; he had been a commissioner29 of taxes in Galilee. Let me finish my argument with this gentleman; and do not make me lose both my money and my time.
The Abbé des Issarts.
— All that you say is very good and very fine; but the Sorbonne has decided27 that lending money on interest is a mortal sin.
The Dutchman.
— You must be laughing at me, my good friend, when you cite the Sorbonne as an authority to a merchant of Amsterdam. There is not a single individual among those wrangling30 railers themselves who does not obtain, whenever he can, five or six per cent. for his money by purchasing revenue bills, India bonds, assignments, and Canada bills. The clergy31 of France, as a corporate32 body, borrow at interest. In many of the provinces of France, it is the custom to stipulate33 for interest with the principal. Besides, the university of Oxford34 and that of Salamanca have decided against the Sorbonne. I acquired this information in the course of my travels; and thus we have authority against authority. Once more, I must beg you to interrupt me no longer.
The Abbé des Issarts.
— The wicked, sir, are never at a loss for reasons. You are, I repeat, absolutely destroying yourself, for the Abbé de St. Cyran, who has not performed any miracles, and the Abbé Paris, who performed some in St. Médard. . . . .
3. Before the abbé had finished his speech, the merchant drove him out of his counting-house; and after having legally lent his money, to the last penny, went to represent the conversation between himself and the abbé, to the magistrates35, who forbade the Jansenists from propagating a doctrine36 so pernicious to commerce.
“Gentlemen,” said the chief bailiff, “give us of efficacious grace as much as you please, of predestination as much as you please, and of communion as little as you please; on these points you are masters; but take care not to meddle37 with the laws of commerce.”
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1 motives | |
n.动机,目的( motive的名词复数 ) | |
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2 motive | |
n.动机,目的;adv.发动的,运动的 | |
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3 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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4 stark | |
adj.荒凉的;严酷的;完全的;adv.完全地 | |
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5 devoured | |
吞没( devour的过去式和过去分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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6 devouring | |
吞没( devour的现在分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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7 undoubtedly | |
adv.确实地,无疑地 | |
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8 ascending | |
adj.上升的,向上的 | |
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9 corpse | |
n.尸体,死尸 | |
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10 creditor | |
n.债仅人,债主,贷方 | |
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11 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
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12 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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13 incurring | |
遭受,招致,引起( incur的现在分词 ) | |
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14 eternity | |
n.不朽,来世;永恒,无穷 | |
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15 usury | |
n.高利贷 | |
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16 contented | |
adj.满意的,安心的,知足的 | |
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17 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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18 runaway | |
n.逃走的人,逃亡,亡命者;adj.逃亡的,逃走的 | |
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19 vagrants | |
流浪者( vagrant的名词复数 ); 无业游民; 乞丐; 无赖 | |
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20 horde | |
n.群众,一大群 | |
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21 remarkably | |
ad.不同寻常地,相当地 | |
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22 prohibition | |
n.禁止;禁令,禁律 | |
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23 obsolete | |
adj.已废弃的,过时的 | |
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24 parable | |
n.寓言,比喻 | |
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25 dungeon | |
n.地牢,土牢 | |
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26 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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27 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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28 conversant | |
adj.亲近的,有交情的,熟悉的 | |
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29 commissioner | |
n.(政府厅、局、处等部门)专员,长官,委员 | |
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30 wrangling | |
v.争吵,争论,口角( wrangle的现在分词 ) | |
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31 clergy | |
n.[总称]牧师,神职人员 | |
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32 corporate | |
adj.共同的,全体的;公司的,企业的 | |
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33 stipulate | |
vt.规定,(作为条件)讲定,保证 | |
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34 Oxford | |
n.牛津(英国城市) | |
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35 magistrates | |
地方法官,治安官( magistrate的名词复数 ) | |
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36 doctrine | |
n.教义;主义;学说 | |
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37 meddle | |
v.干预,干涉,插手 | |
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