Chronological timeline of texts tagged with Greco-Roman Household Codes
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In Greek and Roman moral writing, the well-ordered household was a recurring topic, treated as the foundation of a well-ordered city. Aristotle's Politics frames it through three reciprocal pairs, husband and wife, parent and child, master and slave, with one party in each understood to rule. Later writers added household finances, sibling relations, civic duties, and Stoic circles of duty running outward from the self to kin and humanity.
Note: Dates shown in this timeline are approximate and based on scholarly estimates.
Back to Tag350-325 B.C.E.
Aristotle Nicomachean Ethics 8:30
Classical
These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
350-325 B.C.E.
Aristotle Nicomachean Ethics 8:31
Classical
But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
20-50 C.E.
Philo The Special Laws
Classical
226 And this is not the only reason why a man's father and mother are deserving of honour, but here are also several other reasons. For among all those nations who have any regard for virtue, the older men are esteemed above the younger, and teachers above their pupils, and benefactors above those who have received kindnesses from them, and rulers above their subjects, and masters above their slaves. 227 Accordingly, parents are placed in the higher and superior class; for they are the elders, and the teachers, and the benefactors, and the rulers, and the masters. And sons and daughters are placed in the inferior class; for they are the younger, and the pupils, and the persons who have received kindnesses, and subjects, and slaves. And that every one of these assertions is correct is plain from the circumstances that take place, and proofs derived from reason will establish the truth of them yet more undeniably.
20-50 C.E.
Philo The Decalogue 1:165
Classical
164 There are also other laws about the fiftieth year, in which what has been enumerated above is performed in the most complete manner; and, what is the most important thing of all, the restitution is made of the different portions of land to those families which originally received them, a transaction full of humanity and equity. 165 And the fifth commandment, that about the honour due to parents, conceals under its brief expression, many very important and necessary laws, some enacted as applicable to old and young men, some as bearing on the relations existing between rulers and subjects, others concerning benefactors and those who have received benefits, others affecting slaves and masters; 166 for parents belong to the superior class of all these divisions just mentioned, the class, I mean, of elders, of rulers, of benefactors, and of masters; and children are in the inferior class, in which are ranked the younger people, the subjects, those who have received benefits, and slaves.
c. 120 C.E.
Hierocles On Household Management
Classical
Prior to all things, it is requisite to speak of the works through which the union of a family is preserved. These, therefore, are to be divided after the accustomed manner; rural, forensic, and political works are to be attributed to the husband; but to the wife, such works as pertain to spinning wool, making of bread, cooking, and, in short, every thing of a domestic nature. Nevertheless, it is not appropriate that the one should be entirely exempt from the works of the other. For sometimes it will be proper when the wife is in the country that she should superintend the laborers, and perform the role of the master of the house; and that the husband should sometimes turn his attention to domestic affairs; and partly inquire about, and partly inspect what is doing in the house. For thus, what pertains to the mutual association of both will be more firmly connected by their joint participation of necessary cares. Since, however, our discussion has extended thus far, it appears to me that I ought not to omit to mention manual operations; for it will not be incongruous to add this also to what has been said about works.
54-56 C.E. (If authentic), 80-85 C.E. (If anonymous)
Colossians 3:18
New Testament
17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, obey your parents in everything, for this is pleasing in the Lord. 21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
54-56 C.E. (If authentic), 80-85 C.E. (If anonymous)
Colossians 3:22
New Testament
21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
60-70 C.E. (If authentic), 90-100 C.E. (If anonymous)
Ephesians 5:22
New Testament
21 and submitting to one another out of reverence for Christ. 22 Wives, submit to your husbands as to the Lord, 23 because the husband is the head of the wife as also Christ is the head of the church (he himself being the savior of the body). 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word, 27 so that he may present the church to himself as glorious—not having a stain or wrinkle, or any such blemish, but holy and blameless. 28 In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 For no one has ever hated his own body, but he feeds it and takes care of it, just as Christ also does the church, 30 because we are members of his body. 31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. 32 This mystery is great—but I am actually speaking with reference to Christ and the church. 33 Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband.
60-70 C.E. (If authentic), 90-100 C.E. (If anonymous)
Ephesians 5:23
New Testament
22 Wives, submit to your husbands as to the Lord, 23 because the husband is the head of the wife as also Christ is the head of the church (he himself being the savior of the body). 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word,
60-65 C.E. (If authentic), 80-90 C.E. (If anonymous)
1 Peter 3:1
New Testament
1 In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, 2 when they see your pure and reverent conduct. 3 Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes— 4 but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 6 like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so. 7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.
50-70 C.E.
Didache 4:11
Early Christian
9 Don't withhold correction from your son or daughter, but teach them to respect God from a young age. 10 Don't treat your slaves harshly out of anger, especially if they believe in the same God, lest they lose fear of the God who oversees you both. God doesn't show favoritism, but calls those prepared by the Spirit. 11 If you are a slave, obey your master as you would God's representative, with respect and fear. 12 Hate all hypocrisy and everything displeasing to the Lord.
80-120 C.E.
Barnabas 19:7
Early Christian
6 ‘You shall not be found craving your neighbor’s goods; you shall not be found greedy for profit. Nor shall you associate your soul with the high-minded but shall walk with the humble and just. Whatever happens to you, accept it as good, knowing that nothing happens without God. You shall not be double-minded or speak with a double tongue.’ 7 ‘You shall be subject to your masters as a symbol of God, in shame and fear. You shall not order your bondservant or servant harshly if they set their hope on the same God, so that they do not stop fearing the God who is over both of you; for He did not come to call anyone with partiality but those whom the Spirit has prepared.’ 8 ‘You shall share in everything with your neighbor and not say that anything is your own. For if you are joint-heirs of what is imperishable, how much more of perishable things? You shall not be quick with your tongue, for the mouth is a snare of death. As far as you can, be pure for your soul’s sake.’
90-100 C.E.
1 Clement 21:6
Early Christian
5 Let us rather give offense to foolish and senseless men who exalt themselves and boast in the arrogance of their words, than to God. 6 Let us fear the Lord Jesus, whose blood was given for us. Let us reverence our rulers; let us honor our elders; let us instruct our young men in the lesson of the fear of God. Let us guide our women toward that which is good. 7 let them show forth their lovely disposition of purity; let them prove their sincere affection of gentleness; let them make manifest the moderation of their tongue through their silence; let them show their love, not in factious preferences but without partiality towards all those that fear God, in holiness. Let our children be partakers of the instruction which is in Christ. 8 let them learn how lowliness of mind prevails with God, what power chaste love has with God, how the fear of Him is good and great and saves all those that walk therein in a pure mind with holiness. 9 For He is the searcher out of the intents and desires; whose breath is in us, and when He wills, He shall take it away.
135-155 C.E.
Polycarp Epistle to the Philippians 4:2
Early Christian
1 But the love of money is the beginning of all troubles. Knowing therefore that we brought nothing into the world neither can we carry anything out, let us arm ourselves with the armor of righteousness, and let us teach ourselves first to walk in the commandment of the Lord; 2 and then our wives also, to walk in the faith that hath been given unto them and in love and purity, cherishing their own husbands in all truth and loving all men equally in all chastity, and to train their children in the training of the fear of God. 3 Our widows must be sober-minded as touching the faith of the Lord, making intercession without ceasing for all men, abstaining from all calumny, evil speaking, false witness, love of money, and every evil thing, knowing that they are God's altar, and that all sacrifices are carefully inspected, and nothing escapeth Him either of their thoughts or intents or any of the secret things of the heart.
190-230 C.E.
Mishnah Ketubot 5:5
Rabbinic
And these are tasks that a wife must perform for her husband: She grinds wheat into flour, and bakes, and washes clothes, cooks, and nurses her child, makes her husband’s bed, and makes thread from wool by spinning it. If she brought him one maidservant, i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife does not need to grind, and does not need to bake, and does not need to wash clothes. If she brought him two maidservants, she does not need to cook and does not need to nurse her child if she does not want to, but instead may give the child to a wet nurse. If she brought him three maidservants, she does not need to make his bed and does not need to make thread from wool. If she brought him four maidservants, she may sit in a chair [katedra] like a queen and not do anything, as her maidservants do all of her work for her. Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make thread from wool, since idleness leads to licentiousness. Consequently, it is better for a woman to be doing some kind of work. Rabban Shimon ben Gamliel says: Even one who vows that his wife is prohibited from doing any work must divorce her and give her the payment for her marriage contract, since idleness leads to idiocy.