Agricola, Georgius
,
De re metallica
,
1912/1950
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<
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>The question next arises, whether we ought to count metals amongst
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the number of good things or class them amongst the bad. </
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<
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>The Peripatetics
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regarded all wealth as a good thing, and merely spoke of externals as having
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to do with neither the mind nor the body. </
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<
s
>Well, let riches be an external
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thing. </
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>
<
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>And, as they said, many other things may be classed as good if it is
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in one's power to use them either well or ill. </
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<
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>For good men employ them for
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good, and to them they are useful. </
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>
<
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>The wicked use them badly, and to
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them they are harmful. </
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<
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>There is a saying of Socrates, that just as wine
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is influenced by the cask, so the character of riches is like their possessors.
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</
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<
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>The Stoics, whose custom it is to argue subtly and acutely, though they did
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not put wealth in the category of good things, they did not count it amongst
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the evil ones, but placed it in that class which they term neutral. </
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>
<
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>For to
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them virtue alone is good, and vice alone evil. </
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>
<
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>The whole of what remains
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is indifferent. </
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>
<
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>Thus, in their conviction, it matters not whether one be in
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good health or seriously ill; whether one be handsome or deformed. </
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<
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>In
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short:</
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<
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>“Whether, sprung from Inachus of old, and thus hast lived
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beneath the sun in wealth, or hast been poor and despised among men,
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it matters not.”</
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<
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>For my part, I see no reason why anything that is in itself of use should
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not be placed in the class of good things. </
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>
<
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>At all events, metals are a
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creation of Nature, and they supply many varied and necessary needs of the
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human race, to say nothing about their uses in adornment, which are so
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wonderfully blended with utility. </
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>
<
s
>Therefore, it is not right to degrade them
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from the place they hold among the good things. </
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>
<
s
>In truth, if there is a
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bad use made of them, should they on that account be rightly called evils?
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</
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>
<
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>For of what good things can we not make an equally bad or good use? </
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>
<
s
>Let
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me give examples from both classes of what we term good. </
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>
<
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>Wine, by far
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the best drink, if drunk in moderation, aids the digestion of food, helps to
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produce blood, and promotes the juices in all parts of the body. </
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>
<
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>It is of use
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in nourishing not only the body but the mind as well, for it disperses our
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dark and gloomy thoughts, frees us from cares and anxiety, and restores
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our confidence. </
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>
<
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>If drunk in excess, however, it injures and prostrates the
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body with serious disease. </
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>
<
s
>An intoxicated man keeps nothing to himself;
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he raves and rants, and commits many wicked and infamous acts. </
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>
<
s
>On
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this subject Theognis wrote some very clever lines, which we may render
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thus:</
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>
</
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<
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>“Wine is harmful if taken with greedy lips, but if drunk in
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moderation it is wholesome.”
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25
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</
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<
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>But I linger too long over extraneous matters. </
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>
<
s
>I must pass on to the
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gifts of body and mind, amongst which strength, beauty, and genius
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occur to me. </
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>
<
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>If then a man, relying on his strength, toils hard to maintain
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himself and his family in an honest and respectable manner, he uses the
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gift aright, but if he makes a living out of murder and robbery, he uses it
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wrongly. </
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>
<
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>Likewise, too, if a lovely woman is anxious to please her husband </
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>
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</
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>
</
archimedes
>