[148] Plato, Repub. v. p. 457 A-B. Ἀποδυτέον δὴ ταῖς τῶν φυλάκων γυναιξίν, ἐπείπερ ἀρετὴν ἀντὶ ἱματίων ἀμφιέσονται, καὶ κοινωνητέον πολέμου τε καὶ τῆς ἄλλης φυλακῆς τῆς περὶ τὴν πόλιν, καὶ οὐκ ἄλλα πρακτέον· τούτων δ’ αὐτῶν τὰ ἐλαφρότερα ταῖς γυναιξὶν ἢ τοῖς ἀνδράσι δοτέον, διὰ τὴν τοῦ γένους ἀσθένειαν. Ὁ δὲ γελῶν ἀνὴρ ἐπὶ γυμναῖς γυναιξί, τοῦ βελτίστου ἕνεκα γυμναζομέναις, ἀτελῆ τοῦ γελοίου σοφίας δρέπων καρπόν, οὐδὲν οἶδεν, ὡς ἔοικεν, ἐφ’ ᾧ γελᾷ οὐδ’ ὅ, τι πράττει. Κάλλιστα γὰρ δὴ τοῦτο καὶ λέγεται καὶ λελέξεται, ὅτι τὸ μὲν ὠφέλιμον, καλόν — τὸ δὲ βλαβερόν, αἰσχρόν.
What Nature prescribes in regard to the relations of the two sexes — Direct contradiction between Plato and Aristotle.
Plato in truth reduces the distinction between the two sexes to its lowest terms: to the physical difference in regard to procreation — and to the general fact, that the female is every way weaker and inferior to the male; while yet, individually taken, many women are superior to many men, and both sexes are alike improvable by training. He maintains that this similarity of training and function is the real order of Nature, and that the opposite practice, which insists on a separation of life and functions between the sexes, is unnatural:[149] which doctrine he partly enforces by the analogy of the two sexes in other animals.[150] Aristotle disputes this reasoning altogether: declaring that Nature prescribes a separation of life and functions between the two sexes — that the relation of man to woman is that of superiority and command on one side, inferiority and obedience on the other, like the relation between father and child, master and slave, though with a difference less in degree — that virtue in a man, and virtue in a woman, are quite different, imposing diverse obligations.[151] It shows how little stress can be laid on arguments based on the word Nature, when we see two such distinguished thinkers completely at issue as to the question, what Nature indicates, in this important case. Each of them decorates by that name the rule which he himself approves; whether actually realised anywhere, or merely recommended as a reform of something really existing. In this controversy, Aristotle had in his favour the actualities around him, against Plato: but Aristotle himself is far from always recognising experience and practice as authoritative interpreters of the dictates of Nature, as we may see by his own ideal commonwealth.
[149] Plato, Republic, v. p. 456 C. τὰ νῦν παρὰ ταῦτα γιγνόμενα παρὰ φύσιν μᾶλλον, &c. Also p. 466 D.
[150] Compare a similar appeal to the analogy of animals, as proving the ἔρωτας ἀῤῥένων to be unnatural, Plato, Legg. viii. p. 836 C.
[151] Aristotel. Politic. i. 13, p. 1260 a. 20-30.
Opinion of Plato respecting the capacities of women, and the training proper for women, are maintained in the Leges, as well as in the Republic. Ancient legends harmonising with this opinion.
How strongly Plato was attached to his doctrines about the capacity of women — how unchanged his opinion continued about the mischief of separating the training and functions of the two sexes, and of confining women to indoor occupations, or to what he calls “a life of darkness and fear”[152] — may be seen farther by his Treatise De Legibus. Although in that treatise he recedes (perforce and without retracting) from the principles of his Republic, so far as to admit separate properties and families for all his citizens — yet he still continues to enjoin public gymnastic and military training, for women and men alike: and he still opens, to both sexes alike, superintending social functions to a great extent, as well as the privilege of being honoured by public hymns after death, in case of distinguished merit.[153] Respecting military matters, he speaks with peculiar earnestness. That women are perfectly capable of efficient military service, if properly trained, he proves not only by the ancient legends, but also by facts actual and contemporary, the known valour of the Scythian and Sarmatian women. Whatever doubts persons may have hitherto cherished (says Plato), this is now established matter of fact:[154] the cowardice and impotence of women is not less disgraceful in itself than detrimental to the city, as robbing it of one-half of its possible force.[155] He complains bitterly of the repugnance felt even to the discussion of this proposition.[156] Most undoubtedly, there were ancient legends which tended much to countenance his opinion. The warlike Amazons, daughters of Arês, were among the most formidable forces that had ever appeared on earth; they had shown their power once by invading Attica and bringing such peril on Athens, that it required all the energy of the great Athenian hero Theseus to repel them. We must remember that these stories were not only familiarised to the public eye in conspicuous painting and sculpture, but were also fully believed as matters of past history.[157] Moreover the Goddess Athênê, patroness of Athens, was the very impersonation of intelligent terror-striking might — constraining and subduing Arês[158] himself: the Goddess Enŷo presided over war, no less than the God Arês:[159] lastly Artemis, though making war only on wild beasts, was hardly less formidable in her way — indefatigable as well as rapid in her movements and unerring with her bow, as Athênê was irresistible with her spear. Here were abundant examples in Grecian legend, to embolden Plato in his affirmations respecting the capacity of the female sex for warlike enterprise and laborious endurance.
[152] Plato, Legg. vi. p. 781 C. εἰθισμένον γὰρ δεδοικὸς καὶ σκοτεινὸν ζῆν, &c.
[153] Plato, Legg. vii. pp. 795 C, 796 C, 802 A.