Page:American Journal of Sociology Volume 8.djvu/685

In one of the simpler of Aristophanes's plays, the Plutus ("Wealth") , he gives some data as to the nature of money which are important for the history of economics in Greece. The plot of the play is very simple. Chremylus, disappointed that wickedness, rather than righteous living, brings wealth, consults the oracle at Delphi to learn whether he shall bring up his son to wickedness in order that he may not remain poor. Apollo's answer enables him to find Plutus, who is a blind and rather crusty old fellow. He then proposes to have Plutus cured of his blindness at the shrine of Asclepius. The operation is successful, and thereafter wealth is to be distributed according to merit, while Plutus will naturally be worshipped instead of the gods who had caused his blindness. Only criminals and priests who had shared the sacrifices of the gods object to the change. The analysis of the nature of money appears at various points in the play, but particularly in the protests of Poverty and her plea that she has always benefited man more than Wealth could do. The value of money, we are told, depends on the limited supply of it, for if everyone had all he wanted there would be no incentive to labor, and the rich could purchase nothing with his money.^[1] Nothing is said in this play of the function of the state in coining money, but the references to counterfeit money^[2] show that the fact was recognized, even though nothing is said of the reasons for it. Again money, the means and measure of exchange, loses its value completely in a communistic state which directly supplies all the needs of its citizens so that they have no occasion to buy anything. Its intrinsic value is of little moment; it is valuable because it secures all objects to meet man's varied needs; it even enables him to gain political power and secures to the general victory in battle.^[3] Thus it gains such value that it serves as the motive for all the arts and sciences which supply what men wish to buy.^[4] At the same time it is a motive to crime;^[5] it is likely to be misused;^[6] and it weakens the character of its possessor.^[7]

1. Plut., 510 f. et passim.
2. E. g., in the Achar., 517.
3. Plut., 145, 170, 184 f., 188f.
4. Ibid., 160, 510, 533.
5. Ibid., 30.
6. Ibid., 237.
7. Ibid., 559 f.