(1) But to the women he is said to have discoursed concerning sacrifices as follows: In the first place indeed, as they would wish that another person who intended to pray for them, should be worthy and good, because the Gods attend to such as these; thus also it is requisite that they should in the highest degree esteem equity and modesty, in order that the Gods may be readily disposed to hear their prayers. In the next place, they should offer to the Gods such things as they have produced with their own hands, and should bring them to the altars without the assistance of servants, such as cakes, honey-combs, and frankincense. But that they should not worship divinity with blood and dead bodies, nor offer many things at one time, as if they never meant to sacrifice again.

With respect also to their association with men, he exhorted them to consider that their parents granted to the female nature, that they should love their husbands in a greater degree than those who were the sources of their existence. That in consequence of this, they would do well either not to oppose their husbands, or to think that they have then vanquished, when they submit to them. Farther still, in the same assembly also, Pythagoras is said to have made that celebrated observation, that it is holy for a woman, after having been connected with her husband, to perform sacred rites on the same day; but that this is never holy, after she has been connected with any other man.

He also exhorted the women to use words of good omen through the whole of life, and to endeavor that others may predict good things of them. He likewise admonished them not to destroy popular renown, nor to blame the writers of fables, who surveying the justice of women, from their accommodating others with garments and ornaments, without a witness, when it is necessary for some other person to use them, and that neither litigation nor contradiction are produced from this confidence,—have feigned, that three women used but one eye in common, on account of the facility of their communion with each other. He farther observed, that he who is called the wisest of all others, and who gave arrangement to the human voice, and in short, was the inventor of names, whether he was a God or a dæmon, or a certain divine man, perceiving that the genus of women is most adapted to piety, gave to each of their ages the appellation of some God.

Hence he called an unmarried woman Core , i. e. Proserpine; but a bride, Nympha ; the woman who has brought forth children, Mater ; and a grandmother, according to the Doric dialect, Maia . In conformity to which also, the oracles in Dodona and at Delphi, are unfolded in to light through a woman. But through this praise pertaining to piety, Pythagoras is said to have produced so great a change in female attire, that the women no longer dared to clothe themselves with costly garments, but consecrated many myriads of their vestments in the temple of Juno. The effect also of this discourse is said to have been such, that about the region of the Crotonians the fidelity of the husband to the wife was universally celebrated; [imitating in this respect] Ulysses, who would not receive immortality from Calypso, on condition that he should abandon Penelope.

Pythagoras therefore also observed, that it remained for the women to exhibit their probity to their husbands, in order that they might be equally celebrated with Ulysses. In short, it is recorded that through the above-mentioned discourses, Pythagoras obtained no moderate honor and esteem, both in the city of the Crotonians and throughout Italy.

(22) Secondly, a man should remain on good terms with his wife. This does not mean that he should never cause her pain, but that he should bear any annoyance she causes him, whether by her unreasonableness or ingratitude, patiently. Woman is created weak, and requiring concealment; she should therefore be borne with patiently. The Prophet said, "He who bears the ill-humour of his wife patiently will earn as much merit as Job did by the patient endurance of his trials." On his death-bed also he was heard to say, "Continue in prayer and treat your wives well, for they are your prisoners." He himself used to bear patiently the tempers of his wives. One day Omar's wife was angry and scolded him. He said to her, "Thou evil-tongued one, dost thou answer me back?" She replied, "Yes! the Lord of the prophets is better than thou, and his wives answer him back." He replied, "Alas for Hafsa (Omar's daughter and Muhammad's wife) if she does not humble herself"; and when he met her he said, "Take care not to answer the Prophet back." The Prophet also said, "The best of you is he who is best to his own family, as I am the best to mine."

(30) Hitherto we have treated of the rights of the wife over her husband, but the rights of the husband over the wife are even more binding. The Prophet said, "If it were right to worship anyone except God, it would be right for wives to worship their husbands." A wife should not boast of her beauty before her husband, she should not requite his kindness with ingratitude, she should not say to him, "Why have you treated me thus and thus?" The Prophet said, "I looked into hell and saw many women there. I asked the reason, and received this reply, 'Because they abused their husbands and were ungrateful to them.' "

(23) Thirdly, a man should condescend to his wife's recreations and amusements, and not attempt to check them. The Prophet himself actually on one occasion ran races with his young wife Ayesha. The first time he beat her, and the second time she beat him. Another time he held her up in his arms that she might look at some performing Negroes. In fact, it would be difficult to find anyone who was so kind to his wives as the Prophet was to his. Wise men have said, "A man should come home smiling and eat what he finds and not ask for anything he does not find." However, he should not be over-indulgent, lest his wife lose her respect for him. If he sees anything plainly wrong on her part, he should not ignore but rebuke it, or he will become a laughing stock. In the Koran it is written, "Men should have the upper hand over women," and the Prophet said, "Woe to the man who is the servant of his wife," for she should be his servant. Wise men have said, "Consult women, and act contrary to what they advise." In truth there is something perverse in women, and if they are allowed even a little licence, they get out of control altogether, and it is difficult to reduce them to order again. In dealing with them one should endeavour to use a mixture of severity and tenderness, with a greater proportion of the latter. The Prophet said, "Woman was formed of a crooked rib; if you try to bend her, you will break her; if you leave her alone, she will grow more and more crooked; therefore treat her tenderly."

(20) Therefore you must know for certain, that Eve was created out of all Adam's Essences. But there were no more Ribs nor Members broken from Adam; which appears by the Feebleness and Weakness of the Woman, and also by the Command of God, who said; Thy Will shall be in Subjection under thy Man [or Husband,] and he shall be thy Lord [or Ruler.] Because the Man is whole and perfect, except a Rib, therefore the Woman is a Help for him, and must help him to do his Work in Humility and Subjection; and the Man must know that she is very weak, being cut of his Essences; he must help her in her Weakness, and love her as his own Essences: In like Manner the Woman must put her Essences and Will into [the Essences and Will] of the Man, and be friendly towards her Man [or Husband;] that the Man may take Delight in his own Essences in the Woman; and that they two might be but one only Will. For they are one Flesh, one Bone, one Heart, and generate Children in one [only] Will, which are neither the Man's nor the Woman's alone, but of both together, as if they were from one only Body. And therefore the severe Commandment of God is set before the Children, that they should with Earnestness and Subjection honour their Father and Mother, upon Pain of temporary and eternal Punishment: Of which I will write concerning the Tables of Moses. Concerning the Propagating of the Soul. The Noble Gate.

(8) Marriage has, moreover, this good in it, that to be patient with feminine peculiarities, to provide the necessaries which wives require, and to keep them in the path of the law, is a very important part of religion. The Prophet said, "To give one's wife the money she requires is more important than to give alms." Once, when Ibn Mubarak was engaged in a campaign against the infidels, one of his companions asked him, "Is any work more meritorious than religious war?" "Yes," he replied, "to feed and clothe one's wife and children properly." The celebrated saint Bishr Hafi said, "It is better that a man should work for wife and children than merely for himself." In the Traditions it has been recorded that some sins can only be atoned for by enduring trouble for the sake of one's family.