best, and acts best, will be happy: for no one can fare well who acts not well; nor can the actions either of man or city be praiseworthy without virtue and wisdom. For valor, justice and wisdom have in a state the same force and form as in individuals; and it is only as he shares in these virtues that each man is said to be just, wise, and prudent.
FOOTNOTES:
[74] Aristotle has been recognized as a great name in the classic literature of Greece, but this, as Mahaffy points out, is rather as a critic than as a man of letters in the narrow sense of the word. Physically he was unattractive. In his day he was thought ugly. His features were small and his legs thin. A sitting portrait of him, now preserved in Rome, shows a refined and careworn, tho somewhat hard face, in which thought and perhaps bodily suffering have drawn deep furrows. His writings are said to have numbered about four hundred.
[75] From Book I of the "Rhetoric." Translated by Theodore Buckley.
[76] From Book VII of the "Politics." Translated by Edward Walford.
III
IDEAL HUSBANDS AND WIVES[77]
But as to man, the first object of his care should be respecting a wife; for the society which exists between the male and female is above all others natural. For it is laid down by us elsewhere, that nature aims at producing many such creatures as the several kinds of animals; but it is impossible for the female to accomplish this without the male, or the male without the female, so that the society between them exists of necessity. In all other animals indeed, this association is irrational, and exists only so far as they possess a natural instinct, and for the sake of procreation alone. But in the milder and more intelligent animals, this bond more nearly approaches perfection; for there seem to be in them more signs of mutual assistance and good-will, and of cooperation with each other. But this is especially the case with man, because the male and female here cooperate not only for the sake of existence, but of living happily. And the procreation of children is a means not only of subserving nature, but also of solid benefit; for the labor which they expend during their season of vigor upon their helpless young is given back to them in the decay of age, from their children who are then in vigor.
And at the same time, by this continual cycle, nature provides for the continuance of the race as a species, since she can not do so numerically. Thus divinely predisposed toward such a society is the nature of both the male and the female. For the sexes are at once divided, in that neither of them have powers adequate for all purposes, nay, in some respects even opposite to each other, tho they tend to the same end. For nature has made the one sex stronger and the other weaker, that the one by reason of fear may be more adapted to preserve property, while the other, by reason of its fortitude, may be disposed to repel assaults; and that the one may provide things abroad, while the other preserves them at home. And with respect to labor, the one is by nature capable of attending to domestic duties, but weak as to matters out-of-doors; the other is ill-adapted to works where repose is necessary, but able to perform those which demand exercise. And with respect to children, the bearing of them belongs to one sex, but the advantage of them is common to both; for the one has to rear them, and the other to educate them. …
A good and perfect wife ought to be mistress of everything within the house, and to have the care of everything according to fixt laws; allowing no one to come in unbidden by her husband, and especially keeping on her guard against everything which can be noised abroad relating to a woman's dishonor. So that if any mischance has happened within doors, she alone ought to know about it; but when those who have come in have done anything wrong, the husband should bear the blame. And she should manage the expenses laid out upon such festivals as her husband has agreed with her in keeping, and make an outlay of clothes and other ornaments on a somewhat lesser scale than is encouraged by the laws of the state; considering that neither splendor of vestments, nor preeminence of beauty, nor the amount of gold, contributes so much to the commendation of a woman as good management in domestic affairs, and a noble and comely manner of life; since all such array of the soul is far more lovely, and has greater force (than anything besides), to provide herself and her children true ornament till old age.
A wife therefore ought to inspire herself with confidence, and perpetually to be at the head of domestic affairs. For it is unseemly for a man to know all that goes on in the house; in all respects indeed she ought to be obedient to her husband, and not to busy herself about public affairs, nor to take part in matrimonial concerns. And when it is time to give his daughters in marriage, or to get wives for his sons, by all means in these respects she should obey her husband. And she ought to show herself a fellow counsellor to her husband, so as to assent to what pleases him, remembering that it is less unseemly for a husband to take in hand domestic matters, than for a wife to busy herself in affairs out-of-doors. But the well-ordered wife will justly consider the behavior of her husband as a model of her own life, and a law to herself, invested with a divine sanction by means of the marriage tie and the community of life. For if she can persuade herself to bear her husband's ways patiently, she will most easily manage matters in the house; but if she can not, she will have greater difficulty. So that it will be seemly for her to show herself of one mind with her husband, and tractable, not only when her husband is in good luck and prosperity, but also when he is in misfortune; and when good fortune has failed him or sickness has laid hold of his bodily frame, or when he has been deprived of his senses, she ought gently and sympathetically to yield in any matter which is not base and unworthy; but if her husband has been ailing and made a mistake, she ought not to keep it on her mind, but to lay the blame on disease or ignorance. …
But the husband in his turn should find out certain laws to regulate his treatment of his wife, as one who entered the house of her husband to share his children and his life, and to leave him a progeny destined to bear the names of her husband's parents and her own. And what in the world could there be more holy than these ties? or what is there about which a man in his sound sense could strive more earnestly than to beget the children who shall hereafter nurse his declining years, from the best and most praiseworthy of wives; for they are to be, as it were, the best and most pious preservers of their father and mother, and guardians of the entire family. For it is probable that they will turn out good, if they have been reared uprightly by their parents in the habitual practise of what is just and holy but if the contrary should be the case, they will suffer the loss themselves. For unless parents afford their children a fit pattern of life, they will leave them an obvious excuse to quote against themselves. And this is to be feared, that if they have not lived well, their sons will disregard them, and neglect them in their old age.
On this account nothing is to be omitted which tends to the fit education of a bride, so that the children may be born of the best possible mother. For the husbandman neglects nothing so as to cast his seed upon the richest and best wrought ground, considering that it is from such a soil that he will hereafter reap the fairest fruits; and if any violence threatens, he fights against his enemy, and deliberately chooses to die rather than endure to see it ravaged; and such a disposition as this is praised by most persons. And as such is the care which is spent by us on the support of our bodies, what manner of men ought we to show ourselves on behalf of our children and of the mother that is to rear them? Ought we not most readily to strain every nerve? For in this way alone does the constitution of man's nature, which is mortal, attain to prosperity, and the prayers of parents all tend to this one end. And hence, whoever cares not for this is sure to be regardless of the gods.
It was for the sake of the gods, then, who were present to him when he offered the marriage sacrifice, that he not only took to himself a wife, but also (what is far more) gave himself over to his bride to