views of Plato and Aristotle, who
advocated greater freedom for woman, and at the same time endeavored to
reform existing conditions without materially changing them. In his
_Recollections of Socrates_, he expresses, as the views of that
philosopher, opinions of the high value of the sex, but only in purely
domestic relations. Socrates insists upon reverence for and obedience to
the mother, who watches over her children with tender affection and
unwearied solicitude; who, when they are capable of receiving
instruction, endeavors to instil into their minds the knowledge which
will best conduce to their future welfare. "For the man who is wanting
in respect to parents," he adds, "public punishments are appointed; the
laws yield him no longer their protection, neither is he permitted any
share in the administration; since they think no sacrifice offered by a
hand so impious can be acceptable to the gods or beneficial to man."
These and other passages show that the Socrates of Xenophon entertained
very delicate sentiments regarding the domestic life. He saw in woman
the diligent mother and industrious housekeeper, watchful of her house
and its management. He leaves her in her seclusion, occupied with her
quiet domestic duties, but at the same time he recognizes the charm as
well as the usefulness of her presence in the home. Her economy,
vigilance, and care are of inestimable value to her husband. He regards
marriage as a union in which husband and wife have each his or her own
duties as well as authority. His views are a contrast to those of his
time, when the rights were all on one side, while on the other were only
duty and submission.

The _Domestic Economy_ of Xenophon is but an exposition and illustration
of the views which the author here attributes to Socrates. The most
remarkable feature in Xenophon's system of woman training is the utter
absence of any intellectual discipline. Manifestly, he did not believe
in the mental equality of the sexes. His was a purely industrial system
of education, one merely designed to fit woman for the duties of the
home.

It is not improbable that in this work is embodied the view which
pleased the majority of the Athenian public regarding the aspirations of
women. Thus, after more than half a century of discussion, the agitation
for the emancipation of woman seems not to have accomplished any
demonstrable change in her social life, but to have resolved itself
merely into a plea fo