Page 24 of 38
It is a significant incident, charmingly related by Xenophon, but not altogether charming in itself, although the humorous irony of Socrates may hide from careless readers all the darker sides of the picture. But Socrates himself is entirely lovable. There is nothing furtive, nothing patronising in the philosopher's attitude. He behaves to Theodot as he would behave to every one. He admires her beauty, and, like Goldsmith, recognises that a beautiful woman is a benefactress to mankind. But while he knows the strength of her position,[144] he realises its weakness also, and there is a shade of pity in his admiration.
A similar appreciation of women is shown in many passages of the Symposium; for example, when Socrates says, 'Women need no perfume: they are compounds themselves of fragrance.' There is that Socratic paradox, also, after the dancing-girl's performance:
'This is one proof, among very many, that woman's nature is in no way inferior to man's: she has no lack either of judgment or physical strength.'
He continues his argument by advising his friends to teach their wives; and he deals with the weakest point in woman's life---the ignorance in which they were kept. 'Do not be afraid,' he says; 'teach her all that you would wish your companion to know.'
Thereupon Anthisthenes puts the pertinent question: 'If that is your idea, Socrates, why do you not try and train Xanthipp, who is, I believe, the most difficult of all wives, present, past, and future?' To this he gets the following reply:
'I have noticed,' says Socrates, 'that people who wish to become good horsemen get a spirited horse, not a tame, docile animal. They think that if they can manage a fiery steed they will find no difficulty with an ordinary horse. My case is the same. I wanted to be a citizen of the world and to mix with all men.[145] So I took her. I am quite sure that if I can endure her, I shall find no difficulty in ordinary company.'
Thus Socrates draws benefit even from a shrewish wife. His ideas of a happy marriage, and the best means of securing that happiness, are set out for us by Xenophon in the conomicus. Ischomachus, Socrates' interlocutor, is for all practical purposes Xenophon himself, and the whole passage should be compared with those delightful stories of conjugal happiness---the tale of Panthea, and the wife of Tigranes---which the historian gives us in the Education of Cyrus. The dialogue begins by Socrates asking Ischomachus how he won his sobriquet of 'honest gentleman'---surely not by staying at home!
'No,' replies Ischomachus, 'I do not spend my days indoors: my wife is quite capable of managing our household without my help.'
'Ah, that is what I want to know. Did you train your wife yourself to be all that a wife should be? Or, when you took her from her parents, did she possess enough knowledge to perform her share of house management?'
'Possess knowledge when I took her? Why, she was not fifteen years old, and until then she had lived under careful surveillance---to see and hear, and ask as little as possible. All that she knew was how to take wool and turn it into a dress. All that she had seen was how the spinning-women have their daily tasks assigned. As regards control of appetite, she[146] had certainly received a sound education, and that, I think, is all-important.'
Ischomachus then proceeds to detail his system of education. It begins with husband and wife offering sacrifice together and praying that fortune may aid in teaching and learning what is best for both. Then, as soon as the wife 'is tamed to the hand, and not too frightened to take part in conversation,' the husband explains that they are now partners together, at present in the house, in future in any children that may be born to them. They have each contributed a portion to the common stock, and must now work together in protecting their joint interests. The wife agrees to this, but doubts her own capacity. 'Everything depends on you,' she says; 'my business, mother said, was to be modest and temperate.' The husband then explains the true functions of man and woman and their points of difference. Man has a greater capacity than woman for enduring heat and cold, wayfaring and route-marching. God meant for him outdoor work. Woman has less capacity for bearing fatigue; she is more affectionate, more timorous. God has imposed upon her the indoor work. Finally, to men and women alike in equal measure, God gives memory, carefulness, and self-control. Custom agrees with the divine ordinance. For a woman to stay quiet at home, instead of roaming abroad,[147] is no disgrace: for a man to remain indoors is discreditable. The wife is like the queen bee, on whom all the work of the hive depends; and a good mistress soon wins the loyal love of all her servants. So the conversation proceeds, and with this beautiful sentence the first conjugal lesson ends:
'But your sweetest joy will be to show yourself my superior, and to make me your servant; then you need not fear that as the years roll on you will lose your place of honour in the house; you will be sure that, though you are no longer young, your honour will increase; even as you become a better partner to myself and the children, and a better guardian of the home; for it is not beauty, but virtue, that nurtures the growth of a good name.'
But Ischomachus does not confine his teaching to words. He explains to Socrates how once he asked his wife for some household article which she could not find, and how deeply she blushed at her heedless ignorance. So he gives her a practical lesson in household management by taking her over the house and explaining the uses of the various rooms and different utensils, expatiating the while on the beauty of order---'for a beauty like the cadence of sweet music dwells even in pots and pans set out in neat array.' His wife profits by the lesson, and henceforth everything is in its proper place.
He deals faithfully, too, with that most pardonable of woman's weaknesses, the desire to please, that[148] leads some ladies to attempt to improve upon nature. So when one day he finds his wife with powder and rouge upon her cheeks, and wearing high-heeled shoes, he begins like this:
'Dear wife, would you think me a good partner in our business if I were to make a display of unreal wealth, false money, and sham purples, wood coated with gold?'
'Nay, surely not,' she replies.
'And as regards my body, would you hold me as more lovable if I were to anoint myself with pigments and paint my eyes?'
'Nay, I would rather look into your eyes and see them bright with health.'
'Believe me, then, dear wife, I am not better pleased with this white powder and red paint than I should be with your natural hue.'
So after that day the young wife gives up cosmetics, and on her husband's advice takes healthy exercise instead; the physical training he recommends being 'to knead the dough and roll the paste; to shake the coverlets and make the beds.'
With one last anecdote we must end. Socrates asks his friend whether beside his practical wisdom he has any rhetorical and judicial skill.
'Of course I have,' says Ischomachus. 'I am always hearing and debating cases in my own household. Yes, and before to-day I have been taken on one side, and have had to stand my trial, to see what punishment I should bear and what fine I should pay.'
'And how do you get on?' says Socrates.
'When I have the advantage of truth on my side,[149] well enough; but when I have not truth with me I can never make the worse cause appear the better.'
'And how is that? Who is the judge?'
'My wife.'
