stress of the times to such vocations,491 some aristocratic prejudice against common labor seems to be implied. A similar attitude toward traders and money-dealers is at least suggested by his question as to what is the worst (πονηρότατον) element in the state.492
His scornful mention of Stephanus as one who loans money at interest, and takes advantage of another’s need,493 is a slight reminder of the philosophic prejudice against interest, though here he is doubtless emphasizing loans for consumption merely, at an exorbitant rate.494
But these traces of the Socratic attitude toward wealth are of very little significance, in the face of the evident economic interest that characterizes all the orations of Demosthenes.
Isocrates may, in a sense, be reckoned among the Socratics, and he exhibits more of their spirit in relation to wealth than do any of the other orators. He would have men strive for honest character rather than for wealth, since it is not always gain to acquire and loss to spend. The result depends rather upon the occasion and virtue.495
Noble character is of more value than great riches,496 for good reputation is not purchasable (ὠνητή) with money, but is itself the source of material possessions, and it is immortal, while wealth is only temporal.497
Material and spiritual wealth are thus contrasted in true Socratic manner;498 right use is emphasized,499 and the common insatiety and injustice of money-makers is opposed.500
Folly and license are named as the usual accompaniments of wealth, in contrast to the moderation that characterizes the poor and lowly.501
But, like Plato, Isocrates considers neither luxury nor penury to be the ideal condition,502 and clearly appreciates the evil effect of poverty in arousing discontent and civic strife in the state.503