In the _Apology_ for instance artizans are compared favourably with politicians, poets, and the like[105]. Similarly in the _de Vectigalibus_ of Xenophon, in which the writer expresses some of his own personal views, artizans are placed with no suggestion of inferiority in the company of sophists, philosophers, poets, and sight-seers[106]. In Plato, except for the passage just quoted from the _Apology_, manual labour is consistently condemned as unworthy of a free man in a free city[107]. He would have no member of a state or even the slave of a citizen among those engaged in manual trades[108]. He admits that there is nothing inherently ignoble in trade, but explains at length how all trading has in fact become so[109]. Trade has come to imply money-making and to mean that the city where it flourishes is “infected with money of silver and gold, than which, speaking generally, no greater evil could arise for a city that aimed at producing just and noble characters[110].” When Plato is building up his ideal state wage earning is left to those citizens who are mentally deficient[111]. Plato is above all things an independent thinker with no great respect for the masses and less still for popular opinion. But in this particular point his views do not seem to be unusual. He is echoed again and again by Aristotle: “Citizens ought not to live the life of an artizan or tradesman[112].” “Farmers and artizans and all the working-class element must exist in cities: but the real constituents of the city are the military class and the parliamentarians[113].” “The best city will not make the artizan a citizen[114].” “The city where the artizans are numerous and men at arms are few cannot attain to greatness[115].” The speech of Demosthenes against Euboulides makes it plain that in the fourth century a doubtful claim to Athenian citizenship might be damaged by pointing out that the claimant was a small tradesman. “It is your duty,” the orator makes his client say to the jury, “to uphold the laws and not to regard as outlanders people who work for their living (τοὺς ἐργαζομένους)[116].” Aristotle and Euboulides would have agreed with Pollux[117], our earliest lexicographer (second century A.D.), that thetes is a name for free men who out of poverty do slave’s work for money (ἐπ’ ἀργυρίῳ δουλευόντων). The Greeks despised the artizan largely because of his lack of leisure and impaired physique which to their minds necessarily implied a lack of culture and a weakened intelligence[118]. This being the ground of their contempt, the feeling must plainly have grown up when the claims of culture and of industry had become exacting. This means that it was probably subsequent to and a result of the industrial developments of the age of the tyrants; and this dating is confirmed by other considerations.