Source 5.1: A Greek Expression of Patriarchy

Second-wave civilizations articulated their understanding of patriarchy in various ways. Among the Greeks, Aristotle stands out for the long-term influence of his views on women within Western civilization into the modern era. As to women’s inferiority, Aristotle is clear: They are “mutilated” or “inferior” men. “[T]he male . . . is by nature more expert at leading than the female. . . . [T]he relation of male to female is by nature a relation of superior to inferior and ruler to ruled.” This position of women derives from some “natural deficiency” in their capacity for reason. In this respect, according to Aristotle, women lie somewhere between slaves and children. “The slave is wholly lacking the deliberative element [reason]; the female has it but it lacks authority; the child has it but it is incomplete.”1 And so women are excluded completely from public life. Even their role in procreation is passive; they are merely the material receptacle for the active element of male sperm. In the selection that follows, Aristotle builds on these assumptions as he outlines his view of a “good wife.”

Questions to consider as you examine the source:

Aristotle

“On a Good Wife,” ca. 330 B.C.E.

A good wife should be the mistress of her home, having under her care all that is within it, according to the rules we have laid down. She should allow none to enter without her husband’s knowledge, dreading above all things the gossip of gadding women, which tends to poison the soul. She alone should have knowledge of what happens within. She must exercise control of the money spent on such festivities as her husband has approved — keeping, moreover, within the limit set by law upon expenditure, dress, and ornament — and remembering that beauty depends not on costliness of raiment. Nor does abundance of gold so conduce to the praise of a woman as self-control in all that she does. This, then, is the province over which a woman should be minded to bear an orderly rule; for it seems not fitting that a man should know all that passes within the house. But in all other matters, let it be her aim to obey her husband; giving no heed to public affairs, nor having any part in arranging the marriages of her children.

Rather, when the time shall come to give or receive in marriage sons or daughters, let her then hearken to her husband in all respects, and agreeing with him obey his wishes. It is fitting that a woman of a well-ordered life should consider that her husband’s wishes are as laws appointed for her by divine will, along with the marriage state and the fortune she shares. If she endures them with patience and gentleness, she will rule her home with ease; otherwise, not so easily. Therefore not only when her husband is in prosperity and good report must she be in agreement with him, and to render him the service he wills, but also in times of adversity. If, through sickness or fault of judgment, his good fortune fails, then must she show her quality, encouraging him ever with words of cheer and yielding him obedience in all fitting ways — only let her do nothing base or unworthy. Let her refrain from all complaint, nor charge him with the wrong, but rather attribute everything of this kind to sickness or ignorance or accidental errors. . . . Therefore his wife’s training should be the object of a man’s unstinting care; that so far as is possible their children may spring from the noblest of stock. For it is only by this means that each mortal, successively produced, participates in immortality; and that petitions and prayers continue to be offered to ancestral gods. So that he who thinks lightly of this would seem also to be slighting the gods. For their sake then, in whose presence he offered sacrifice and led his wife home, promising to honor her far above all others saving his parents, a man must have care for wife and children.

Now a virtuous wife is best honored when she sees that her husband is faithful to her, and has no preference for another woman. . . . Therefore it befits not a man of sound mind to bestow his person promiscuously, or have random intercourse with women; for otherwise the base-born will share in the rights of his lawful children, and his wife will be robbed of her honor due, and shame be attached to his sons.

And it is fitting that he should approach his wife in honor, full of self-restraint and awe; and in his conversation with her, should use only the words of a right-minded man, suggesting only such acts as are themselves lawful and honorable. And if through ignorance she has done wrong, he should advise her of it in a courteous and modest manner. . . . And if the husband learns first to master himself, he will thereby become his wife’s best guide in all the affairs of life, and will teach her to follow his example.

Source: Aristotle, The Politics & Economics of Aristotle, translated by Edward English Walford and John Gillies (London: G. Bell & Sons, 1908).

Notes

  1. Internet Encyclopedia of Philosophy, s.v. “Aristotle: Politics,” by Edward Clayton, accessed May 19, 2015, http://www.iep.utm.edu/aris-pol/#SH7e.