in under cover, some one to carry out these labours of the field under high heaven [21] must be found them, since such operations as the breaking up of fallow with the plough, the sowing of seed, the planting of trees, the pasturing and herding of flocks, are one and all open-air employments on which the supply of products necessary to life depends.
[20] "And the beast of the field."
[21] "Sub dis," "in the open air."
"As soon as these products of the field are safely housed and under cover, new needs arise. There must be some one to guard the store and some one to perform such necessary operations as imply the need of shelter. [22] Shelter, for instance, is needed for the rearing of infant children; shelter is needed for the various processes of converting the fruits of earth into food, and in like manner for the fabrication of clothing out of wool.
[22] Or, "works which call for shelter."
"But whereas both of these, the indoor and the outdoor occupations alike, demand new toil and new attention, to meet the case," I added, "God made provision [23] from the first by shaping, as it seems to me, the woman's nature for indoor and the man's for outdoor occupations.
Man's body and soul He furnished with a greater capacity for enduring heat and cold, wayfaring and military marches; or, to repeat, He laid upon his shoulders the outdoor works.
[23] "Straightway from the moment of birth provided." Cf. (Aristot.)
"Oecon." i. 3, a work based upon or at any rate following the lines of Xenophon's treatise.
"While in creating the body of woman with less capacity for these things," I continued, "God would seem to have imposed on her the indoor works; and knowing that He had implanted in the woman and imposed upon her the nurture of new-born babies, He endowed her with a larger share of affection for the new-born child than He bestowed upon man. [24] And since He imposed on woman the guardianship of the things imported from without, God, in His wisdom, perceiving that a fearful spirit was no detriment to guardianship, [25] endowed the woman with a larger measure of timidity than He bestowed on man. Knowing further that he to whom the outdoor works belonged would need to defend them against malign attack, He endowed the man in turn with a larger share of courage.
[24] {edasato}, "Cyrop." IV. ii. 43.
[25] Cf. "Hipparch," vii. 7; Aristot. "Pol." iii. 2; "Oecon." iii.
"And seeing that both alike feel the need of giving and receiving, He set down memory and carefulness between them for their common use, [26] so that you would find it hard to determine which of the two, the male or the female, has the larger share of these. So, too, God set down between them for their common use the gift of self-control, where needed, adding only to that one of the twain, whether man or woman, which should prove the better, the power to be rewarded with a larger share of this perfection. And for the very reason that their natures are not alike adapted to like ends, they stand in greater need of one another; and the married couple is made more useful to itself, the one fulfilling what the other lacks. [27] [26] Or, "He bestowed memory and carefulness as the common heritage of both."
[27] Or, "the pair discovers the advantage of duality; the one being strong wherein the other is defective."
"Now, being well aware of this, my wife," I added, "and knowing well what things are laid upon us twain by God Himself, must we not strive to perform, each in the best way possible, our respective duties? Law, too, gives her consent--law and the usage of mankind, by sanctioning the wedlock of man and wife; and just as God ordained them to be partners in their children, so the law establishes their common ownership of house and estate. Custom, moreover, proclaims as beautiful those excellences of man and woman with which God gifted them at birth. [28] Thus for a woman to bide tranquilly at home rather than roam aborad is no dishonour; but for a man to remain indoors, instead of devoting himself to outdoor pursuits, is a thing discreditable. But if a man does things contrary to the nature given him by God, the chances are, [29] such insubordination escapes not the eye of Heaven: he pays the penalty, whether of neglecting his own works, or of performing those appropriate to woman." [30] [28] Or, "with approving fingers stamps as noble those diverse faculties, those superiorities in either sex which God created in them. Thus for the woman to remain indoors is nobler than to gad about abroad." {ta kala...; kallion...aiskhion...}-- These words, which their significant Hellenic connotation, suffer cruelly in translation.
[29] Or, "maybe in some respect this violation of the order of things, this lack of discipline on his part." Cf. "Cyrop." VII. ii. 6.
[30] Or, "the works of his wife." For the sentiment cf. Soph. "Oed.
Col." 337 foll.; Herod. ii. 35.
I added: "Just such works, if I mistake not, that same queen-bee we spoke of labours hard to perform, like yours, my wife, enjoined upon her by God Himself."
"And what sort of works are these?" she asked; "what has the queen-bee to do that she seems so like myself, or I like her in what I have to do?"
"Why," I answered, "she too stays in the hive and suffers not the other bees to idle. Those whose duty it is to work outside she sends forth to their labours; and all that each of them brings in, she notes and receives and stores against the day of need; but when the season for use has come, she distributes a just share to each. Again, it is she who presides over the fabric of choicely-woven cells within. She looks to it that warp and woof are wrought with speed and beauty. Under her guardian eye the brood of young [31] is nursed and reared; but when the days of rearing are past and the young bees are ripe for work, she sends them out as colonists with one of the seed royal [32] to be their leader."
[31] Or, "the growing progeny is reared to maturity."
[32] Or, "royal lineage," reading {ton epigonon} (emend. H. Estienne); or if the vulg. {ton epomenon}, "with some leader of the host" (lit. of his followers). So Breitenbach.
"Shall I then have to do these things?" asked my wife.
"Yes," I answered, "you will need in the same way to stay indoors, despatching to their toils without those of your domestics whose work lies there. Over those whose appointed tasks are wrought indoors, it will be your duty to preside; yours to receive the stuffs brought in; yours to apportion part for daily use, and yours to make provision for the rest, to guard and garner it so that the outgoings destined for a year may not be expended in a month. It will be your duty, when the wools are introduced, to see that clothing is made for those who need; your duty also to see that the dried corn is rendered fit and serviceable for food.
"There is just one of all these occupations which devolve upon you," I added, "you may not find so altogether pleasing. Should any one of our household fall sick, it will be your care to see and tend them to the recovery of their health."
"Nay," she answered, "that will be my pleasantest of tasks, if careful nursing may touch the springs of gratitude and leave them friendlier than before."
And I (continued Ischomachus) was struck with admiration at her answer, and replied: "Think you, my wife, it is through some such traits of forethought seen in their mistress-leader that the hearts of bees are won, and they are so loyally affectioned towards her that, if ever she abandon her hive, not one of them will dream of being left behind; [33] but one and all must follow her."
[33] Al. "will suffer her to be forsaken."
And my wife made answer to me: "It would much astonish me (said she) did not these leader's works, you speak of, point to you rather than myself.
Methinks mine would be a pretty [34] guardianship and distribution of things indoors without your provident care to see that the importations from without were duly made."
[34] Or, "ridiculous."
"Just so," I answered, "and mine would be a pretty [35] importation if there were no one to guard what I imported. Do you not see," I added, "how pitiful is the case of those unfortunates who pour water in their sieves for ever, as the story goes, [36] and labour but in vain?"
[35] "As laughable an importation."
[36] Or, "how pitiful their case, condemned, as the saying goes, to pour water into a sieve." Lit. "filling a bucket bored with holes." Cf. Aristot. "Oec." i. 6; and for the Danaids, see Ovid.
"Met." iv. 462; Hor. "Carm." iii. 11. 25; Lucr. iii. 937; Plaut.
"Pseud." 369. Cp. Coleridge: Work without hope draws nectar in a sieve, And hope without an object cannot live.
"Pitiful enough, poor souls," she answered, "if that is what they do."
"But there are other cares, you know, and occupations," I answered, "which are yours by right, and these you will find agreeable. This, for instance, to take some maiden who knows naught of carding wool and to make her proficient in the art, doubling her usefulness; or to receive another quite ignorant of housekeeping or of service, and to render her skilful, loyal, serviceable, till she is worth her weight in gold; or again, when occasion serves, you have it in your power to requite by kindness the well-behaved whose presence is a blessing to your house; or maybe to chasten the bad character, should such an one appear. But the greatest joy of all will be to prove yourself my better; to make me your faithful follower; knowing no dread lest as the years advance you should decline in honour in your household, but rather trusting that, though your hair turn gray, yet, in proportion as you come to be a better helpmate to myself and to the children, a better guardian of our home, so will your honour increase throughout the household as mistress, wife, and mother, daily more dearly prized. Since," I added, "it is not through excellence of outward form, [37] but by reason of the lustre of virtues shed forth upon the life of man, that increase is given to things beautiful and good." [38] [37] "By reason of the flower on the damask cheek."
[38] Al. "For growth is added to things 'beautiful and good,' not through the bloom of youth but virtuous perfections, an increase coextensive with the life of man." See Breit. ad loc.
That, Socrates, or something like that, as far as I may trust my memory, records the earliest conversation which I held with her.
VIII And did you happen to observe, Ischomachus (I asked), whether, as the result of what was said, your wife was stirred at all to greater carefulness?
Yes, certainly (Ischomachus answered), and I remember how piqued she was at one time and how deeply she blushed, when I chanced to ask her for something which had been brought into the house, and she could not give it me. So I, when I saw her annoyance, fell to consoling her. "Do not be at all disheartened, my wife, that you cannot give me what I ask for. It is plain poverty, [1] no doubt, to need a thing and not to have the use of it. But as wants go, to look for something which I cannot lay my hands upon is a less painful form of indigence than never to dream of looking because I know full well that the thing exists not. Anyhow, you are not to blame for this," I added; "mine the fault was who handed over to your care the things without assigning them their places. Had I done so, you would have known not only where to put but where to find them.
[2] After all, my wife, there is nothing in human life so serviceable, nought so beautiful as order. [3] [1] "Vetus proverbium," Cic. ap. Columellam, xii. 2, 3; Nobbe, 236, fr. 6.
[2] Lit. "so that you might know not only where to put," etc.
[3] Or, "order and arrangement." So Cic. ap. Col. xii. 2, 4, "dispositione atque ordine."
"For instance, what is a chorus?--a band composed of human beings, who dance and sing; but suppose the company proceed to act as each may chance--confusion follows; the spectacle has lost its charm. How different when each and all together act and recite [4] with orderly precision, the limbs and voices keeping time and tune. Then, indeed, these same performers are worth seeing and worth hearing.
[4] Or, "declaim," {phtheggontai}, properly of the "recitative" of the chorus. Cf. Plat. "Phaedr." 238 D.
"So, too, an army," I said, "my wife, an army destitute of order is confusion worse confounded: to enemies an easy prey, courting attack; to friends a bitter spectacle of wasted power; [5] a mingled mob of asses, heavy infantry, and baggage-bearers, light infantry, cavalry, and waggons. Now, suppose they are on the march; how are they to get along?
In this condition everybody will be a hindrance to everybody: 'slow march' side by side with 'double quick,' 'quick march' at cross purposes with 'stand at ease'; waggons blocking cavalry and asses fouling waggons; baggage-bearers and hoplites jostling together: the whole a hopeless jumble. And when it comes to fighting, such an army is not precisely in condition to deliver battle. The troops who are compelled to retreat before the enemy's advance [6] are fully capable of trampling down the heavy infantry detachments in reserve. [7] [5] Reading {agleukestaton}, or, if with Breit, {akleestaton}, "a most inglorious spectacle of extreme unprofitableness."
[6] Or, "whose duty (or necessity) it is to retire before an attack," i.e. the skirmishers. Al. "those who have to retreat," i.e. the non-combatants.
[7] Al. "are quite capable of trampling down the troops behind in their retreat." {tous opla ekhontas} = "the troops proper," "heavy infantry."
"How different is an army well organised in battle order: a splendid sight for friendly eyes to gaze at, albeit an eyesore to the enemy. For who, being of their party, but will feel a thrill of satisfaction as he watches the serried masses of heavy infantry moving onwards in unbroken order? who but will gaze with wonderment as the squadrons of the cavalry dash past him at the gallop? And what of the foeman? will not his heart sink within him to see the orderly arrangements of the different arms: [8] here heavy infantry and cavalry, and there again light infantry, there archers and there slingers, following each their leaders, with orderly precision. As they tramp onwards thus in order, though they number many myriads, yet even so they move on and on in quiet progress, stepping like one man, and the place just vacated in front is filled up on the instant from the rear.
[8] "Different styles of troops drawn up in separate divisions: hoplites, cavalry, and peltasts, archers, and slingers."
"Or picture a trireme, crammed choke-full of mariners; for what reason is she so terror-striking an object to her enemies, and a sight so gladsome to the eyes of friends? is it not that the gallant ship sails so swiftly? And why is it that, for all their crowding, the ship's company [9] cause each other no distress? Simply that there, as you may see them, they sit in order; in order bend to the oar; in order recover the stroke; in order step on board; in order disembark. But disorder is, it seems to me, precisely as though a man who is a husbandman should stow away [10] together in one place wheat and barley and pulse, and by and by when he has need of barley meal, or wheaten flour, or some condiment of pulse, [11] then he must pick and choose instead of laying his hand on each thing separately sorted for use.
[9] See Thuc. iii. 77. 2.
[10] "Should shoot into one place."
[11] "Vegetable stock," "kitchen." See Holden ad loc., and Prof.
Mahaffy, "Old Greek Life," p. 31.
"And so with you too, my wife, if you would avoid this confusion, if you would fain know how to administer our goods, so as to lay your finger readily on this or that as you may need, or if I ask you for anything, graciously to give it me: let us, I say, select and assign [12] the appropriate place for each set of things. This shall be the place where we will put the things; and we will instruct the housekeeper that she is to take them out thence, and mind to put them back again there; and in this way we shall know whether they are safe or not. If anything is gone, the gaping space will cry out as if it asked for something back.
[13] The mere look and aspect of things will argue what wants mending; [14] and the fact of knowing where each thing is will be like having it put into one's hand at once to use without further trouble or debate."
[12] {dokimasometha}, "we will write over each in turn, as it were, 'examined and approved.'"
[13] Lit. "will miss the thing that is not."
[14] "Detect what needs attention."
I must tell you, Socrates, what strikes me as the finest and most accurate arrangement of goods and furniture it was ever my fortune to set eyes on; when I went as a sightseer on board the great Phoenician merchantman, [15] and beheld an endless quantity of goods and gear of all sorts, all separately packed and stowed away within the smallest compass. [16] I need scarce remind you (he said, continuing his narrative) what a vast amount of wooden spars and cables [17] a ship depends on in order to get to moorings; or again, in putting out to sea; [18] you know the host of sails and cordage, rigging [19] as they call it, she requires for sailing; the quantity of engines and machinery of all sorts she is armed with in case she should encounter any hostile craft; the infinitude of arms she carries, with her crew of fighting men aboard. Then all the vessels and utensils, such as people use at home on land, required for the different messes, form a portion of the freight; and besides all this, the hold is heavy laden with a mass of merchandise, the cargo proper, which the master carries with him for the sake of traffic.
[15] See Lucian, lxvi. "The Ship," ad in. (translated by S. T. Irwin).
[16] Lit. "in the tiniest receptacle."
[17] See Holden ad loc. re {xelina, plekta, kremasta}.
[18] "In weighing anchor."
[19] "Suspended tackle" (as opposed to wooden spars and masts, etc.)
Well, all these different things that I have named lay packed there in a space but little larger than a fair-sized dining-room. [20] The several sorts, moreover, as I noticed, lay so well arranged, there could be no entanglement of one with other, nor were searchers needed; [21] and if all were snugly stowed, all were alike get-at-able, [22] much to the avoidance of delay if anything were wanted on the instant.
[20] Lit. "a symmetrically-shaped dining-room, made to hold ten couches."
[21] Lit. "a searcher"; "an inquisitor." Cf. Shakesp. "Rom. and Jul."
V. ii. 8.
[22] Lit. "not the reverse of easy to unpack, so as to cause a waste of time and waiting."
Then the pilot's mate [23]--"the look-out man at the prow," to give him his proper title--was, I found, so well acquainted with the place for everything that, even off the ship, [24] he could tell you where each set of things was laid and how many there were of each, just as well as any one who knows his alphabet [25] could tell you how many letters there are in Socrates and the order in which they stand.
[23] Cf. "Pol. Ath." i. 1; Aristoph. "Knights," 543 foll.
[24] Or, "with his eyes shut, at a distance he could say exactly."
[25] Or, "how to spell." See "Mem." IV. iv. 7; Plat. "Alc." i. 113 A.
I saw this same man (continued Ischomachus) examining at leisure [26] everything which could possibly [27] be needful for the service of the ship. His inspection caused me such surprise, I asked him what he was doing, whereupon he answered, "I am inspecting, stranger," [28] "just considering," says he, "the way the things are lying aboard the ship; in case of accidents, you know, to see if anything is missing, or not lying snug and shipshape. [29] There is no time left, you know," he added, "when God makes a tempest in the great deep, to set about searching for what you want, or to be giving out anything which is not snug and shipshape in its place. God threatens and chastises sluggards. [30] If only He destroy not innocent with guilty, a man may be content; [31] or if He turn and save all hands aboard that render right good service, [32] thanks be to Heaven." [33] [26] "Apparently when he had nothing better to do"; "by way of amusement."
[27] {ara}, "as if he were asking himself, 'Would this or this possibly be wanted for the ship's service?'"
[28] "Sir."
[29] Or, "things not lying handy in their places."
[30] Or, "them that are slack." Cf. "Anab." V. viii. 15; "Mem." IV.
ii. 40; Plat. "Gorg." 488 A: "The dolt and good-for-nothing."
[31] "One must not grumble."
[32] "The whole ship's crew right nobly serving." {uperetein} = "to serve at the oar" (metaphorically = to do service to heaven).
[33] Lit. "great thanks be to the gods."
So spoke the pilot's mate; and I, with this carefulness of stowage still before my eyes, proceeded to enforce my thesis: "Stupid in all conscience would it be on our parts, my wife, if those who sail the sea in ships, that are but small things, can discover space and place for everything; can, moreover, in spite of violent tossings up and down, keep order, and, even while their hearts are failing them for fear, find everything they need to hand; whilst we, with all our ample storerooms [34] diversely disposed for divers objects in our mansion, an edifice firmly based [35] on solid ground, fail to discover fair and fitting places, easy of access for our several goods! Would not that argue great lack of understanding in our two selves? Well then! how good a thing it is to have a fixed and orderly arrangement of all furniture and gear; how easy also in a dwelling-house to find a place for every sort of goods, in which to stow them as shall suit each best--needs no further comment. Rather let me harp upon the string of beauty--image a fair scene: the boots and shoes and sandals, and so forth, all laid in order row upon row; the cloaks, the mantles, and the rest of the apparel stowed in their own places; the coverlets and bedding; the copper cauldrons; and all the articles for table use! Nay, though it well may raise a smile of ridicule (not on the lips of a grave man perhaps, but of some facetious witling) to hear me say it, a beauty like the cadence of sweet music [36] dwells even in pots and pans set out in neat array: and so, in general, fair things ever show more fair when orderly bestowed. The separate atoms shape themselves to form a choir, and all the space between gains beauty by their banishment. Even so some sacred chorus, [37] dancing a roundelay in honour of Dionysus, not only is a thing of beauty in itself, but the whole interspace swept clean of dancers owns a separate charm. [38] [34] Or, "coffers," "cupboards," "safes."
[35] Cf. "Anab." III. ii. 19, "firmly planted on terra firma."
[36] Or, "like the rhythm of a song," {euruthmon}. See Mr. Ruskin's most appropriate note ("Bib. Past." i. 59), "A remarkable word, as significant of the complete rhythm ({ruthmos}) whether of sound or motion, that was so great a characteristic of the Greek ideal (cf.
xi. 16, {metarruthmizo})," and much more equally to the point.
[37] "Just as a chorus, the while its dancers weave a circling dance."
[38] Or, "contrasting with the movement and the mazes of the dance, a void appears serene and beautiful."
"The truth of what I say, we easily can test, my wife," I added, "by direct experiment, and that too without cost at all or even serious trouble. [39] Nor need you now distress yourself, my wife, to think how hard it will be to discover some one who has wit enough to learn the places for the several things and memory to take and place them there.
We know, I fancy, that the goods of various sorts contained in the whole city far outnumber ours many thousand times; and yet you have only to bid any one of your domestics go buy this, or that, and bring it you from market, and not one of them will hesitate. The whole world knows both where to go and where to find each thing.
[39] Lit. "now whether these things I say are true (i.e. are facts), we can make experiment of the things themselves (i.e. of actual facts to prove to us)."
"And why is this?" I asked. "Merely because they lie in an appointed place. But now, if you are seeking for a human being, and that too at times when he is seeking you on his side also, often and often shall you give up the search in sheer despair: and of this again the reason?
Nothing else save that no appointed place was fixed where one was to await the other." Such, so far as I can now recall it, was the conversation which we held together touching the arrangement of our various chattels and their uses.
IX Well (I replied), and did your wife appear, Ischomachus, to lend a willing ear to what you tried thus earnestly to teach her?
Isch. Most certainly she did, with promise to pay all attention. Her delight was evident, like some one's who at length has found a pathway out of difficulties; in proof of which she begged me to lose no time in making the orderly arrangement I had spoken of.
And how did you introduce the order she demanded, Ischomachus? (I asked).
Isch. Well, first of all I thought I ought to show her the capacities of our house. Since you must know, it is not decked with ornaments and fretted ceilings, [1] Socrates; but the rooms were built expressly with a view to forming the most apt receptacles for whatever was intended to be put in them, so that the very look of them proclaimed what suited each particular chamber best. Thus our own bedroom, [2] secure in its position like a stronghold, claimed possession of our choicest carpets, coverlets, and other furniture. Thus, too, the warm dry rooms would seem to ask for our stock of bread-stuffs; the chill cellar for our wine; the bright and well-lit chambers for whatever works or furniture required light, and so forth.
[1] Or, "curious workmanship and paintings." See "Mem." III. viii. 10.
Cf. Plat. "Rep." vii. 529 B; "Hipp. maj." 298 A. See Becker, "Charicles," Exc. i. 111.
[2] Or, "the bridal chamber." See Becker, op. cit. p. 266. Al. "our store-chamber." See Hom. "Od." xxi. 9: {be d' imenai thalamonde sun amphipoloisi gunaixin eskhaton, k.t.l.} "And she (Penelope) betook her, with her handmaidens, to the treasure-chamber in the uttermost part of the house, where lay the treasures of her lord, bronze and gold and iron well wrought."--Butcher and Lang. Cf. "Od." ii. 337; "Il." vi. 288.
Next I proceeded to point out to her the several dwelling-rooms, all beautifully fitted up for cool in summer and for warmth in winter. [3] I showed her how the house enjoyed a southern aspect, whence it was plain, in winter it would catch the sunlight and in summer lie in shade. [4] Then I showed her the women's apartments, separated from the men's apartments by a bolted door, [5] whereby nothing from within could be conveyed without clandestinely, nor children born and bred by our domestics without our knowledge and consent [6]--no unimportant matter, since, if the act of rearing children tends to make good servants still more loyally disposed, [7] cohabiting but sharpens ingenuity for mischief in the bad.
[3] See "Mem." III. viii. 8.
[4] See "Mem." ib. 9.
[5] "By bolts and bars." Lit. "a door fitted with a bolt-pin." See Thuc. ii. 4; Aristoph. "Wasps," 200.
[6] Cf. (Aristot.) "Oecon." i. 5, {dei de kai exomereuein tais teknopoiiais}.
[7] Lit. "since (you know) if the good sort of servant is rendered, as a rule, better disposed when he becomes a father, the base, through intermarrying, become only more ripe for mischief."
When we had gone over all the rooms (he continued), we at once set about distribution our furniture [8] in classes; and we began (he said) by collecting everything we use in offering sacrifice. [9] After this we proceeded to set apart the ornaments and holiday attire of the wife, and the husband's clothing both for festivals and war; then the bedding used in the women's apartments, and the bedding used in the men's apartments; then the women's shoes and sandals, and the shoes and sandals of the men. [10] There was one division devoted to arms and armour; another to instruments used for carding wood; another to implements for making bread; another to utensils for cooking condiments; another to utensils for the bath; another connected with the kneading trough; another with the service of the table. All these we assigned to separate places, distinguishing one portion for daily and recurrent use and the rest for high days and holidays. Next we selected and set aside the supplies required for the month's expenditure; and, under a separate head, [11] we stored away what we computed would be needed for the year. [12] For in this way there is less chance of failing to note how the supplies are likely to last to the end.
[8] "Movable property," "meubles."
[9] Holden cf. Plut. "De Curios." 515 E, {os gar Xenophon legei toi Oikonomikois, k.t.l.} [10] Cf. "Cyrop." VIII. ii. 5. See Becker, op. cit. p. 447.
[11] See Cic. ap. Col. who curiously mistranslates {dikha}.
[12] Schneider, etc., cf. Aristot. "Oecon." i. 6.
And so having arranged the different articles of furniture in classes, we proceeded to convey them to their appropriate places. That done, we directed our attention to the various articles needed by our domestics for daily use, such as implements or utensils for making bread, cooking relishes, spinning wool, and anything else of the same sort. These we consigned to the care of those who would have to use them, first pointing out where they must stow them, and enjoining on them to return them safe and sound when done with.
As to the other things which we should only use on feast-days, or for the entertainment of guests, or on other like occasions at long intervals, we delivered them one and all to our housekeeper. Having pointed out to her their proper places, and having numbered and registered [13] the several sets of articles, we explained that it was her business to give out each thing as required; to recollect to whom she gave them; and when she got them back, to restore them severally to the places from which she took them. In appointing our housekeeper, we had taken every pains to discover some one on whose self-restraint we might depend, not only in the matters of food and wine and sleep, but also in her intercourse with men. She must besides, to please us, be gifted with no ordinary memory. She must have sufficient forethought not to incur displeasure through neglect of our interests. It must be her object to gratify us in this or that, and in return to win esteem and honour at our hands. We set ourselves to teach and train her to feel a kindly disposition towards us, by allowing her to share our joys in the day of gladness, or, if aught unkind befell us, by inviting her to sympathise in our sorrow. We sought to rouse in her a zeal for our interests, an eagerness to promote the increase of our estate, by making her intelligent of its affairs, and by giving her a share in our successes. We instilled in her a sense of justice and uprightness, by holding the just in higher honour than the unjust, and by pointing out that the lives of the righteous are richer and less servile than those of the unrighteous; and this was the position in which she found herself installed in our household. [14] [13] Or, "having taken an inventory of the several sets of things."
Cf. "Ages." i. 18; "Cyrop." VII. iv. 12. See Newman, op. cit. i.
171.
[14] Or, "and this was the position in which we presently established her herself."
And now, on the strength of all that we had done, Socrates (he added), I addressed my wife, explaining that all these things would fail of use unless she took in charge herself to see that the order of each several part was kept. Thereupon I taught her that in every well-constituted city the citizens are not content merely to pass good laws, but they further choose them guardians of the laws, [15] whose function as inspectors is to praise the man whose acts are law-abiding, or to mulct some other who offends against the law. Accordingly, I bade her believe that she, the mistress, was herself to play the part of guardian of the laws to her whole household, examining whenever it seemed good to her, and passing in review the several chattels, just as the officer in command of a garrison [16] musters and reviews his men. She must apply her scrutiny and see that everything was well, even as the Senate [17] tests the condition of the Knights and of their horses. [18] Like a queen, she must bestow, according to the power vested in her, praise and honour on the well-deserving, but blame and chastisement on him who stood in need thereof.
[16] Lit. Phrourarch, "the commandant."
[17] Or, "Council" at Athens.
Nor did my lessons end here (added he); I taught her that she must not be annoyed should I seem to be enjoining upon her more trouble than upon any of our domestics with regard to our possessions; pointing out to her that these domestics have only so far a share in their master's chattels that they must fetch and carry, tend and guard them; nor have they the right to use a single one of them except the master grant it. But to the master himself all things pertain to use as he thinks best. And so I pointed the conclusion: he to whom the greater gain attaches in the preservation of the property or loss in its destruction, is surely he to whom by right belongs the larger measure of attention. [19] [19] Or, "he it is on whom devolves as his concern the duty of surveillance."
When, then (I asked), Ischomachus, how fared it? was your wife disposed at all to lend a willing ear to what you told her? [20] [20] Lit. "when she heard did she give ear at all?"
Bless you, [21] Socrates (he answered), what did she do but forthwith answer me, I formed a wrong opinion if I fancied that, in teaching her the need of minding our property, I was imposing a painful task upon her. A painful task it might have been [22] (she added), had I bade her neglect her personal concerns! But to be obliged to fulfil the duty of attending to her own domestic happiness, [23] that was easy. After all it would seem to be but natural (added he); just as any honest [24] woman finds it easier to care for her own offspring than to neglect them, so, too, he could well believe, an honest woman might find it pleasanter to care for than to neglect possessions, the very charm of which is that they are one's very own.
[21] Lit. "By Hera!" Cf. the old formula "Marry!" or "By'r lakin!"
[22] Lit. "more painful had it been, had I enjoined her to neglect her own interests than to be obliged..."
[23] {ton oikeion agathon}, cp. "charity begins at home." See Joel, op. cit. p. 448.