There is also this passage in Xenophon's Memorabilia of Socrates (apologies for the long post, no direct link possible): Observing Aristarchus, on one occasion

There is also this passage in Xenophon's Memorabilia of Socrates (apologies for the long post, no direct link possible): Observing Aristarchus, on one occasion, looking gloomily, “You seem,” said he, “Aristarchus, to be taking something to heart; but you ought to impart the cause of your uneasiness to your friends; for perhaps we may by some means lighten it.” 2. “I am indeed, Socrates,” replied Aristarchus, “in great perplexity; for since the city has been disturbed, and many of our people have fled to the Piraeus, my surviving sisters, and nieces, and cousins have gathered about me in such numbers, that there are now in my house fourteen free-born persons. At the same time, we receive no profit from our lands, for the enemy are in possession of them; nor any rent from our houses, for but few inhabitants are left in the city; no one will buy our furniture, nor is it possible to borrow money from any quarter; a person, indeed, as it seems to me, would sooner find money by seeking it on the road, than get it by borrowing. It is a grievous thing to me, therefore, to leave my relations to perish; and it is impossible for me to support such a number under such circumstances.” 3. Socrates, on hearing this, replied, “And how is it that Ceramon, yonder, though maintaining a great number of people, is not only able to procure what is necessary for himself and them, but gains so much more, also, as to be positively rich, while you, having many to support, are afraid lest you should all perish for want of necessaries?” “Because, assuredly,” replied Aristarchus, “he maintains slaves, while I have to support free-born persons.” 4. “And which of the two,” inquired Socrates, “do you consider to be the better, the free-born persons that are with you, or the slaves that are with Ceramon?” “I consider the free persons with me as the better.” “Is it not then a disgrace that he should gain abundance by means of the inferior sort, and that you should be in difficulties while having with you those of the better class?” “Such certainly is the case; but it is not at all wonderful; for he supports artisans; but I, persons of liberal education.” 5. “Artisans, then,” asked Socrates, “are persons that know how to make something useful?” “Unquestionably,” replied Aristarchus. “Is barley-meal, then, useful?” “Very.” “Is bread?” “Not less so.” “And are men’s and women’s garments, coats, cloaks, and mantles, useful?” “They are all extremely useful.” “And do those who are residing with you, then, not know how to make any of these things?” “They know how to make them all, as I believe.” 6. “And are you not aware that from the manufacture of one of these articles, that of barley­meal, Nausicydes supports not only himself and his household, but a great number of swine and oxen besides, and gains, Indeed, so much more than he wants, that he often even assists the government with his money? Are you not aware that Cyrebus, by making bread, maintains his whole household, and lives luxuriously; that Demea, of Collytus, supports himself by making cloaks, Menon by making woollen cloaks, and that most of the Megarians live by making mantles?” “Certainly they do,” said Aristarchus; “for they purchase barbarian slaves and keep them, in order to force them to do what they please; but I have with me free-born persons and relatives.” 7. “Then,” added Socrates, “because they are free and related to you, do you think that they ought to do nothing else but eat and sleep? Among other free persons, do you see that those who live thus spend their time more pleasantly, and do you consider them happier, than those who practice the arts which they know, and which are useful to support life? Do you find that idleness and carelessness are serviceable to mankind, either for learning what it becomes them to know, or for remembering what they have learned, or for maintaining the health and strength of their bodies, or for acquiring and preserving what is useful for the support of life, and that industry and diligence are of no service at all? 8. And as to the arts which you say they know, whether did they learn them as being useless to maintain life, and with the intention of never practicing any of them, or, on the contrary, with a view to occupy themselves about them, and to reap profit from them? In which condition will men be more temperate, living in idleness, or attending to useful employments? In which condition will they be more honest, if they work, or if they sit in idleness meditating how to procure necessaries? 9. Under present circumstances, as I should suppose, you neither feel attached to your relatives, nor they to you, for you find them burdensome to you, and they see that you are annoyed with their company. From such feelings there is danger that dislike may grow stronger and stronger, and that previous friendly inclinations may be diminished. But if you take them under your direction, so that they may be employed, you will love them, when you see that they are serviceable to you, and they will grow attached to you, when they find that you feel satisfaction in their society; and remembering past services with greater pleasure, you will increase the friendly feeling resulting from them, and consequently grow more attached and better disposed towards each other. 10. If, indeed, they were going to employ themselves in anything dishonorable, death would be preferable to it; but the accomplishments which they know, are, as it appears, such as are most honorable and becoming to women; and all people execute what they know with the greatest ease and expedition, and with the utmost credit and pleasure. Do not hesitate, therefore,” concluded Socrates, “to recommend to them this line of conduct, which will benefit both you and them; and they, as it is probable, will cheerfully comply with your wishes.” 11. “By the gods,” exclaimed Aristarchus, “you seem to me to give such excellent advice, Socrates, that though hitherto I did not like to borrow money, knowing that, when I had spent what I got, I should have no means of repaying it, I now think that I can endure to do so, in order to gain the necessary means for commencing work.” 12. The necessary means were accordingly provided; wool was bought; and the women took their dinners as they continued at work, and supped when they had finished their tasks; they became cheerful instead of gloomy in countenance, and, instead of regarding each other with dislike, met the looks of one another with pleasure; they loved Aristarchus as their protector, and he loved them as being of use to him. At last he came to Socrates, and told him with delight of the state of things in his house: adding that “the women complained of him as being the only person in the house that ate the bread of idleness.” 13. “And do you not tell them,” said Socrates, “the fable of the dog? For they say that when beasts had the faculty of speech, the sheep said to her master, ‘You act strangely, in granting nothing to us who supply you with wool, and lambs, and cheese, except what we get from the ground; while to the dog, who brings you no such profits, you give a share of the food which you take yourself.’ 14. The dog, hearing these remarks, said, ‘ Yes, by Jove, for I am he that protects even yourselves, so that you are neither stolen by men, nor carried off by wolves; while, if I were not to guard you, you would be unable even to feed, for fear lest you should be destroyed.’ In consequence it is said that the sheep agreed that the dog should have superior honor. You, accordingly, tell your relations that you are, in the place of the dog, their guardian and protector, and that, by your means, they work and live in security and pleasure, without suffering injury from any one.”