The regulations limiting the acquisition or possession of personal property are even more stringent, though here an absolute equality is not attempted. He seeks, however, to prevent the rise of inequality of fortunes, at the very threshold, by making undue acquisition difficult or even impossible for the citizens. All money-making occupations are practically closed to them[341]—trade,[342] the mechanical arts,[343] and even agriculture, so far as their own personal work is concerned. The latter is given over to slaves,[344] the arts and trade to aliens, with strict limitations to be enforced by the officers of the market.[345] As seen above, two-thirds of the farm products are not to be subject to commercial dealings.[346] The loan of money at interest is forbidden, and he who disobeys will risk the loss of both principal and interest.[347] A bulky coinage of baser metal is provided for the daily use of private citizens, such as will not pass current in another country.[348] No dowries are to be given or received,[349] and there shall be no hoarding, but the entire produce of the lots must be annually distributed for consumption among the whole population of the state.[350] To make assurance doubly sure, Plato prohibits his citizens from owning personal property above four times the value of the lot,[351] or four minas.[352] Any amount in excess of this must be handed over to the state on pain of severe fine for disobedience.[353] This is to be accomplished by the regulation that all property except the lot must be publicly registered, and failure to fulfil this obligation entails the loss of all but the original lot, and public disgrace.[354] In all this drastic limitation of property rights, Plato’s chief motive is to render excessive wealth or poverty impossible,[355] and to harmonize the citizenship by reducing all inequalities to a minimum.[356] This he purposes to accomplish, not merely by the foregoing restrictions, but also by means of a common education,[357] and by the institution of the _sussitia_.[358] He makes the road to comparative equality easier than in his first state by relegating all the third class, the artisans, merchants, and farmers, outside the pale of citizenship.[359] The actual difference, however, is not so great as it might appear. In the _Republic_ there is equality in the upper class, while in the _Laws_ there is comparative equality among the citizens who comprise only the upper class. In neither case is there a real equality in the whole state. Plato is well aware that only approximate equality can be attained, and that differences not only in property, but also in birth, virtue, strength, and beauty, are bound to exist.[360] He would therefore have taxes and distributions unequal in the same ratio, so as to avoid dissatisfaction and dispute.[361] The difficulties incident to such a scheme of legislation he would obviate by starting a new state in virgin soil.[362]