Texts in Conversation
The Stoic philospher Hierocles describes the benefit of a wife as her personal attention when her husband returns home wearied from work. Rabbinic tradition in tractate Ketubot separates that kind of attention from the housework a maidservant can do.
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2500 BCE
1000+ CE
Hierocles On Marriage
On Marriage
Classical
For, in the first place, when we are wearied with labors out of the house, she receives us with officious kindness, and recreates us by every possible attention. In the next place, she produces in us an oblivion of our troubles. For those sorrowful circumstances of life which take place in the public square, or the gymnasium, or the country, and, in short, all the cares and solicitudes occasioned by converse with our friends and familiars, do not so obviously molest us, being obscured by our necessary occupations; but when we are liberated from these, return home, and our mind becomes, as it were, at leisure, then these cares and solicitudes approach, availing themselves of this occasion, in order to torment us, at the time when life is destitute of benevolence, and is solitary. Then, however, the wife being present becomes a great solace on this occasion, by making some inquiries about external affairs, or by referring to, and considering, together with her husband, something about domestic concerns, and thus, by her unfeigned alacrity, affords him a certain exuberance of pleasure and delight.
Date: c. 120 C.E. (based on scholarly estimates)
Ketubot 61a
Babylonian Talmud
Rabbinic
§ The mishna says that if she brought him four maidservants, she may sit in an chair and not do anything. Rav Yitzḥak bar Ḥananya said that Rav Huna said: Although they said that she may sit in a chair and does not need to work, she should still pour his cup; and make his bed; and wash his face, hands, and feet, as these responsibilities are not household tasks that can be delegated to a maidservant. Rather, they are gestures of affection toward her husband.
Date: 450-550 C.E. (based on scholarly estimates)
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Notes and References
“... The second-century Stoic Hierocles agreed with the dominant perspective in placing wives over domestic and husbands over public activities but protested against making these distinctions absolute. [...] For many ancients, however, marriage was not just about subordination. Mutual love is common in the sources; not only the wife but the husband could demonstrate love for the spouse. Even centuries earlier, Xenophon portrayed marriage as sharing and partnership. A first-century Greek author describes a wife as a partner in sharing a husband’s entire life. [...] A moralist from this period emphasizes that husband and wife should feel that they share everything; the wife must supply “conversation, character, and comradeship.” [...] Mutuality is clear in the lists of marital duties, although they are mostly divided by gender and need not indicate equality ...”
Keener, Craig S.
Acts: An Exegetical Commentary, Volume 1: Introduction and 1:1–2:47
(pp. 624-625) Baker Academic, 2012
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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