[60] See Vendîdâd, iii. 23 sqq.
[61] Ibid. iii. 30 sq.
[62] Xenophon, Œconomicus, iv. 4, 8 sqq.
[63] Xenophon, Œconomicus, iv. 9, 11.
In his description of ancient Egypt Herodotus tells us that one of its kings made a law to the effect that every Egyptian should annually declare to the governor of his district by what means he maintained himself, and that, if he failed to do this, or did not show that he lived by honest means, he should be punished with death.[64] Whether this statement be correct or not,[65] it seems certain that the Egyptians were anxious to encourage industry.[66] An ostracon which has often been quoted contains the maxim, “Do not spare thy body whilst thou art young, for food cometh by the arms and provisions by the legs.”[67]
[64] Herodotus, ii. 177. Cf. Diodorus Siculus, Bibliotheca historica, i. 77. 5.
[65] Cf. Wiedemann, Herodots zweites Buch, p. 605.
[66] See Amélineau, Essai sur l’évolution des idées morales dans l’Égypte Ancienne, p. 329.
[67] Gardiner, ‘Egyptian Ethics,’ in Hastings’ Encyclopædia of Religion and Ethics, v. 484.
A law against idleness resembling that which is reported to have existed in Egypt was established at Athens, according to some writers by Draco or Pisistratus,[68] according to others by Solon, who is said to have borrowed it from the Egyptians.[69] Plutarch states that, as the city was filled with persons who assembled from all parts on account of the great security which prevailed in Attica and the country withal was poor and barren, Solon turned the attention of the citizens to manufactures. For this purpose he ordered that trades should be accounted honourable, that the council of the Areopagus should examine into every man’s means of subsisting and chastise the idle, and that no son should be obliged to maintain his father if the father had not taught him a trade.[70] Thucydides puts the following words in the mouth of Pericles:—“To avow poverty with us is no disgrace; the true disgrace is in doing nothing to avoid it. An Athenian citizen does not neglect the State because he takes care of his own household; and even those of us who are engaged in business have a very fair idea of politics.”[71] In Xenophon’s ‘Memorabilia’ Socrates recommends industry as a means of supporting life, of maintaining the health and strength of the body, of promoting temperance and honesty.[72] According to Plato idleness is the mother of wantonness, whereas by labour the aliment of passion is diverted into other parts of the body.[73] Agriculture was highly praised. It is the best of all the occupations and arts by which men procure the means of living.[74] Where it flourishes all other pursuits are in full vigour, but when the ground is allowed to lie barren other occupations are almost stopped.[75] It is an exercise for the body, and strengthens it for discharging the duties that become a man of honourable birth.[76] It requires people to accustom themselves to endure the colds of winter and the heats of summer.[77] It renders them fit for running, throwing, leaping.[78] It gives them the greatest gratification for their labour, it is the most attractive of all employments.[79] It receives strangers with the richest hospitality.[80] It offers the most pleasing first-fruits to the gods, and the richest banquets on festival days.[81] It teaches men justice, for it is those who treat the earth best that she recompenses with the most numerous benefits.[82] It instructs people to assist one another, for it cannot be conducted without the aid of other men.[83] It does not give such constant occupation to a person’s mind as to prevent him from attending to the interests of his friends or his native land.[84] The possession of an estate stimulates men to defend their country in arms.[85] In short, agriculture renders citizens most useful, most virtuous, and best affected towards the commonwealth.[86]