There are then three parts of domestic government, the masters, of which we have already treated, the fathers, and the husbands; now the government of the wife and children should both be that of free persons, but not the [I259b] same; for the wife should be treated as a citizen of a free state, the children should be under kingly power; for the male is by nature superior to the female, except when something happens contrary to the usual course of nature, as is the elder and perfect to the younger and imperfect. Now in the generality of free states, the governors and the governed alternately change place; for an equality without any preference is what nature chooses; however, when one governs and another is governed, she endeavours that there should be a distinction between them in forms, expressions, and honours; according to what Amasis said of his laver. This then should be the established rule between the man and the woman. The government of children should be kingly; for the power of the father over the child is founded in affection and seniority, which is a species of kingly government; for which reason Homer very properly calls Jupiter "the father of gods and men," who was king of both these; for nature requires that a king should be of the same species with those whom he governs, though superior in some particulars, as is the case between the elder and the younger, the father and the son.
Household government has three parts: the authority of masters, which we have already discussed, of fathers, and of husbands. Wives and children should both be governed as free people, but not in the [I259b] same way. A wife should be treated as a citizen of a free state, while children should be ruled by a king. For the male is naturally superior to the female, except when something happens contrary to nature’s usual course. In the same way, the older and fully developed are superior to the younger and not fully developed. In most free states, rulers and those they rule take turns governing. For nature favors equality without giving anyone preference. Yet when one person rules and another is ruled, nature seeks distinctions between them in outward forms, speech, and honors. This accords with what Amasis said about his washbasin. This distinction should therefore be the established rule between husband and wife. Children should be governed as subjects of a king. For a father’s authority over his child rests on affection and seniority, making it a kind of royal rule. For this reason, Homer rightly calls Jupiter "the father of gods and men," since he was king of both. For nature requires a king to be of the same kind as those he rules, though superior in some respects. The same relationship holds between the older and the younger, and between father and son.