Ischomachus then proceeds to detail his system of education. It begins with husband and wife offering sacrifice together and praying that fortune may aid in teaching and learning what is best for both. Then, as soon as the wife ‘is tamed to the hand, and not too frightened to take part in conversation,’ the husband explains that they are now partners together, at present in the house, in future in any children that may be born to them. They have each contributed a portion to the common stock, and must now work together in protecting their joint interests. The wife agrees to this, but doubts her own capacity. ‘Everything depends on you,’ she says; ‘my business, mother said, was to be modest and temperate.’ The husband then explains the true functions of man and woman and their points of difference. Man has a greater capacity than woman for enduring heat and cold, wayfaring and route-marching. God meant for him outdoor work. Woman has less capacity for bearing fatigue; she is more affectionate, more timorous. God has imposed upon her the indoor work. Finally, to men and women alike in equal measure, God gives memory, carefulness, and self-control. Custom agrees with the divine ordinance. For a woman to stay quiet at home, instead of roaming abroad, is no disgrace: for a man to remain indoors is discreditable. The wife is like the queen bee, on whom all the work of the hive depends; and a good mistress soon wins the loyal love of all her servants. So the conversation proceeds, and with this beautiful sentence the first conjugal lesson ends: ‘But your sweetest joy will be to show yourself my superior, and to make me your servant; then you need not fear that as the years roll on you will lose your place of honour in the house; you will be sure that, though you are no longer young, your honour will increase; even as you become a better partner to myself and the children, and a better guardian of the home; for it is not beauty, but virtue, that nurtures the growth of a good name.’ But Ischomachus does not confine his teaching to words. He explains to Socrates how once he asked his wife for some household article which she could not find, and how deeply she blushed at her heedless ignorance. So he gives her a practical lesson in household management by taking her over the house and explaining the uses of the various rooms and different utensils, expatiating the while on the beauty of order—‘for a beauty like the cadence of sweet music dwells even in pots and pans set out in neat array.’ His wife profits by the lesson, and henceforth everything is in its proper place. He deals faithfully, too, with that most pardonable of woman’s weaknesses, the desire to please, that leads some ladies to attempt to improve upon nature. So when one day he finds his wife with powder and rouge upon her cheeks, and wearing high-heeled shoes, he begins like this: