A woman ought to be wholly good and modest; but she will never be a character of this kind without virtue. For any virtue subsisting in any one thing renders that which receives it valuable. And the virtue, indeed, of the eyes is sight, but of the ears hearing. Thus, too, the virtue of a horse causes it to a good horse; and the virtue of a man and the virtue of a woman render each of them worthy. But the principal virtue of a woman is temperance; for through this she will be able to honour and love her husband. Many, indeed, may perhaps think it does not become a woman to philosophize, as neither is it proper for her to ride on horseback, nor to harangue in public. But I think that some things are the province of a man, others of a woman, and that others are common both to man and woman. And, likewise, that some things pertain more to a man than to a woman; but others more to a woman than to a man. But the things peculiar to a man are, to lead an army, to govern, and to harangue in public. The offices peculiar to a woman are, to be the guardian of a house, to stay at home, and to receive and be ministrant to her husband. And the virtues pertaining to both are fortitude, justice, and prudence. For it is fit that both the husband and wife should have the virtues of the body, and in a similar manner those of the soul. And as health of body is beneficial to both, so also is health of soul. The virtues, however, of the body are health, strength, vigour of sensation, and beauty. With respect to the virtues, also, some are more adapted to be exercised and possessed by a man, but others by a woman. For fortitude and prudence pertain more to the man than to the woman, both on account of the habit of the body, and the power of the soul; but temperance peculiarly belongs to the woman. Hence it is requisite to know the number and the quality of the things through which this virtue accedes to a woman. I say, therefore, that they are these five. And in the first place, she obtains this virtue through sanctity and piety about the marriage bed. In the second place, through ornament pertaining to the body. In the third place, through egressions from her own house. In the fourth place, through refraining from the celebration of orgies, and the mysteries of the mother of the Gods[35]. And in the fifth place, through being cautious and moderate in the sacrifices to divinity. Of these, however, the greatest and most comprehensive cause of temperance, is that which causes the wife to be undefiled with respect to the marriage bed, and not to have connexion with any other man than her husband. For in the first place, by such illegal conduct, she acts unjustly towards the Gods who preside over nativities, rendering them not genuine but spurious adjutors of her family and kindred. In the second place, she acts unjustly towards the Gods who preside over nature, by whom she solemnly swore, in conjunction with her parents