The above discussion will already have indicated the general significance of the differentiation of vocations in the development of political society. While the origin of classes is coincident with the rise of the State, separate vocations appear only at its zenith. At first there were no distinctions of vocation. The pursuits of war and politics were common to all free men; and, while admitting of class distinctions, they allowed no vocational differences. The priesthood alone represented a class which followed a specific vocation, while also engaging in other occupations, particularly in politics. The earliest forms of specialized vocations were foreshadowed even in the totemic age. In the heroic period, they merely adapt themselves to the new social order resulting from the rise of a ruling class and the consequent class distinctions. Under the influence of deity cults, moreover, the social position of the priesthood changes, as do also its vocational practices. The transformations in cult are an important factor in elevating the class and the profession concerned in its administration, securing for them a more or less important, and in some cases a dominant, influence upon political life. In contrast with this, all forms of human labour not connected with politics and warfare are _degraded_. This results in occupational differences, which are henceforth closely bound up with class distinctions. The depreciation of which we speak, however, is not of sudden occurrence, nor does it appear everywhere to the same extent. The conditions that give rise to political society also involve a participation in the pursuits of politics and warfare on the part of the freeman, who, as an agriculturist, breeds his own domestic animals and guides his plough over the fields. Due to these same conditions, moreover, agriculture maintains a respected position even in later times, partly, no doubt, as a result of the fact that the free farmer continues to enjoy the privilege of participating in political and military affairs. Various accessory vocations come to be sundered out from the tasks of the early agriculturist, who, originally, himself manufactured the implements required for his work and was thus the primitive artisan. Political activity and the equally esteemed military vocation come more and more to be given the place of highest honour. The occupation of the farmer and that of the wealth-accumulating merchant, however, are also held in high regard, doubtless because of the growing desire for property. The independent task of the artisan, as well as art--the latter at first scarcely distinguishable from artisanship--are either left to the dependent population and slaves or, after class distinctions are well developed, are given over to the lower class of citizens as occupations of less esteem.
But in the case of vocational distinctions, just as in that of class differentiation, the process of depreciation is succeeded by a tendency toward _equalization_. This is due to a general shift in values. The rhapsodist of Homeric times, though welcomed as a guest by the superior classes, was not himself regarded by them as a companion of equal rank. It is only gradually that the value placed on an art becomes transferred to the artist himself. That this occurs is due in an important measure to the fact that the arts of outstanding significance--gymnastics, poetry, and music--are not practised merely by a specific profession, but are also favourite occupations of the warrior or the statesman in his hours of leisure. The respect accorded the artist is gradually extended to such other arts as already constitute vocational labour; as external culture becomes more refined, even the artisan wins a growing esteem, through his decoration of weapons, implements, and clothing. In the case of the arts that require a particularly high degree of vocational training, it is significant to note that, in spite of the high estimate placed on his product, the artist himself is able to rise but slowly above the plane of the mere artisan. Thus, the measure of esteem accorded to the arts gradually diminishes, according as we pass from those that spring up spontaneously, solely from inner impulse, to those that minister to the satisfaction of needs. The immediate cause for this gradation of values probably lies in the fact that political activity, which here forms the mediating link, is itself of the nature of a free vocation, requiring the exercise particularly of mental capacities. For this reason, however, the regard in which the various occupations are held tends to be equalized according as class distinctions disappear. The latter, however, occurs in proportion as all citizens come to acquire equal privileges in the exercise of political rights. To the majority, indeed, political activity remains but a secondary vocation, being overshadowed by the main occupation, which requires the greater amount of attention. Because of its political character, however, it is the secondary vocation that primarily determines the social position of the individual. The fact that all citizens come to participate in political activity, therefore, even though failing to equalize the esteem in which the various occupations were held, nevertheless caused the disappearance of the distinctions in personal status which occupational differences originally involved.
