these workmen or their successors some years after Pericles’ death[81]. The Alcmaeonids, the family to which Pericles belonged, had been opponents of the house of Peisistratus for ages, and had consistently fought it with its own weapons. Pericles himself was commonly called the new Peisistratus[82]. His public works were a continuation of those of Peisistratus[83]. The whole situation as well as our scanty information about industrial conditions in the age of the tyrants alike suggest that in this use of public works to convert the industrial classes into an army of his own employees, which is what they very nearly were[84], Pericles was in a very particular sense a new Peisistratus. To judge too from the purely industrial evidence Pericles seems to have been continuing the traditions of an earlier age. It is true that free labour was largely employed on the restoration of the great sanctuary at Eleusis some eighty years after the operations just referred to. An inscription relating to the wages paid during this later undertaking shows that the employees included 36 citizens, 39 resident aliens, 12 strangers, 2 slaves, besides 57 persons of uncertain status[85]. But this evidence only tends to show that building was always a free man’s trade[86]. We must beware of arguing from one trade to another or from one particular trade to trade in general. There were doubtless many subtle shades of status depending on the nature of either the work or the profits[87]. As servile industry develops, it drives free labour from work thought to be particularly damaging to body or mind such as employment underground in mines. Speaking generally, however, there are signs that in Athens at least between the days of the tyranny and those of the Periclean democracy the conditions of free labour had been radically changed. This is most obvious as regards the status of the citizen artizan[88]. Solon refers to him without a trace of contempt and is careful to maintain his political dignity. In so doing he appears to have been conservative and simply following the tradition of the Homeric age, when a prince was proud to make his own bedstead or build his own house and a princess took pleasure in acting as palace laundress[89]. In Attica at any rate manual labour appears to have enjoyed an equally honourable reputation from the heroic age onwards till the end of the age of the tyrants[90]. In the good old days, so Plato declares in the _Critias_[91], “the other classes of citizens were engaged in handicrafts (δημιουργίαι) and agriculture.” The earliest division of the free population, ascribed to the half historical Theseus, comprised three classes—nobles, farmers, and artizans (δημιουργοί)[92]. When Solon, who was himself a merchant[93], reorganized the population he divided it (or perhaps simply preserved an existent division) into four classes, of which the lowest were θῆτες or day labourers[94]. The names