[385]. Rev. iv. 6-10, a remarkable passage, though he fails to include silver in the law. Cf. Kautz, op. cit., p. 129; Kaulla, Die geschichtliche Entwickelung der modernen Werttheorien, p. 2.
[386]. Especially in the story of Isomachus (Econ.), and the Revenues.
[387]. Cf. infra; also Espinas, Histoire des doctrines economiques, p. 20.
[388]. Econ. vi. 4; cf. i. 7 ff., cited above, p. [64], n. 1.
[389]. P. [64] and notes. Büchsenschütz (Besitz und Erwerb, p. 15) criticizes it as too broad, including spiritual goods; too narrow, including only what one can use.
[390]. In Econ. ii. 2-8, Socrates’ comparison of himself with the wealthy Critoboulos; Hiero iv. 6-10; Mem. iv. 2. 37 f.; i. 6. 1-10, where Socrates defends his own simple life, especially 10: ἐγὼ δ᾽ ἐνόμιζον τὸ μὲν μηδενὸς δεῖσθαι θεῖον εἶναι. If meant in the economic sense, this would approach a definition of capital, as “excess of goods over needs.”
[391]. Cf. p. [25], n. 11, on the similar modern doctrine.
[392]. Symp. iii. 8 and iv. 34-44, given as the doctrine of Antisthenes, the Cynic, though with apparent approval; Mem. iv. 2. 9.
[393]. Econ. xi. 9.
[394]. Cyrop. viii. 2. 23.