[1055]. Ibid. 45. 3.
[1056]. Diod. v. 45. 5; 46. 1 shows that the artisans were included in the communism.
[1057]. Ibid. 45. 4: τοὺς κάρπους ἀναφέρουσιν εἰς τὸ κοινόν, etc.; though prizes were given for excellence in farming.
[1058]. Ibid. ii. 55-60.
[1059]. Ibid. 59.6: ἐναλλάξ δὲ αὐτοὺς τοὺς μὲν ἀλλήλοις διακονεῖν, τοὺς δὲ ἁλιεύειν, τοὺς δὲ περὶ τὰς τέχνας εἶναι, ἄλλους δὲ περὶ ἄλλα τῶν χρησίμων ἀσχολεῖσθαι, τοὺς δ᾽ ἐκ περιόδου κυκλικῆς λειτουργεῖν, πλὴν τῶν ἤδη γεγηρακότων. Cf. p. [34], n. 1, above, on Ruskin’s idea that all should do some head and some hand work. Poehlmann (II, 391, n. 2) compares it to the socialism of Bebel. The implication that Plato’s state is distinguished from this, as a society of citizens who do not work (402 f.), is hardly fair. The proper distinction is rather that Plato insists that each citizen do the particular kind of work for which he is best fitted. It is needless to ask which had the saner view, from the economic or any other standpoint. Jambulus’ repudiation of the division of labor in the interest of equality is certainly one of the most radical measures ever suggested in the history of communism.
[1060]. Op. cit., p. 195; Roscher is, of course, extreme in his appreciation.
[1061]. Cf. Brants, Les théories écon. au XIII et XIV siècle; Espinas, Histoire des doctrines économiques, pp. 72 ff.; Haney, op. cit., pp. 69 ff.
[1062]. In his De origine, natura, jure, et mutationibus monetarum (fourteenth century). On their dependence upon Aristotle, cf. Zmavc, Zeitschr. f. d. gesammt. Staatswiss., 1902, pp. 54 and 77 f.; and Archiv f. d. Gesch. der Phil., 1899, 407 ff.
[1063]. Cf. Souchon, pp. 199 f., who observes that the Greek moral goal was perfection of the individual through the state, while that of the Middle Ages was individual salvation to another world.
[1064]. Cf. Oncken, op. cit., p. 38.