§1.3.1τῶν δὲ περὶ τοὺς ἀνθρώπους ἡ περὶ γυναῖκα πρώτη ἐπιμέλεια· κοινωνία γὰρ φύσει τῷ θήλει καὶ τῷ ἄρρενι μάλιστά ἐστιν.
Of the cares concerning human beings, that concerning a wife is the first; for by nature there is association between the female and the male preeminently.
ὑπόκειται γὰρ ἡμῖν ἐν ἄλλοις ὅτι πολλὰ τοιαῦτα ἡ φύσις ἐφίεται ἀπεργάζεσθαι, ὥσπερ καὶ τῶν ζῴων ἕκαστον· ἀδύνατον δὲ τὸ θῆλυ ἄνευ τοῦ ἄρρενος ἢ τὸ ἄρρεν ἄνευ τοῦ θήλεος ἀποτελεῖν τοῦτο· ὥστʼ ἐξ ἀνάγκης αὐτῶν ἡ κοινωνία συνέστηκεν.
For it is assumed by us in other works that nature aims to produce many such things, just as also each of the animals does; and it is impossible for the female without the male, or the male without the female, to accomplish this; so that of necessity their association has been established.
§1.3.2ἐν μὲν οὖν τοῖς ἄλλοις ζῴοις ἀλόγως τοῦτο ὑπάρχει, καὶ ἐφʼ ὅσον μετέχουσι τῆς φύσεως, ἐπὶ τοσοῦτον, καὶ τεκνοποιίας μόνον χάριν· ἐν δὲ τοῖς ἡμέροις καὶ φρονιμωτέροις διήρθρωται μᾶλλον (φαίνονται γὰρ μᾶλλον βοήθειαι γινόμεναι καὶ εὔνοιαι καὶ συνεργίαι ἀλλήλοις), §1.3.3ἐν ἀνθρώπῳ δὲ μάλιστα, ὅτι οὐ μόνον τοῦ εἶναι ἀλλὰ καὶ τοῦ εὖ εἶναι συνεργὰ ἀλλήλοις τὸ θῆλυ καὶ τὸ ἄρρεν ἐστί.
In other animals, then, this exists without reason, and only to the extent that they share in nature, and solely for the sake of procreation; but in tame and more intelligent ones, it is more fully articulated (for there appear to be more mutual assistance, goodwill, and cooperation); and in human beings most of all, because the female and the male are cooperative with each other not only for existence but also for well- being.
καὶ ἡ τῶν τέκνων κτῆσις οὐ λειτουργίας ἕνεκεν τῇ φύσει μόνον οὖσα τυγχάνει ἀλλὰ καὶ ὠφελείας· ἃ γὰρ ἂν δυνάμενοι εἰς ἀδυνάτους πονήσωσι, πάλιν κομίζονται παρὰ δυναμένων ἀδυνατοῦντες ἐν τῷ γήρᾳ.
And the acquisition of children happens to be not only for the sake of a service to nature, but also for mutual benefit; for what they, while capable, have labored for them when they were incapable, they receive back in turn in their old age when they themselves are incapable and their children are capable.
§1.3.4ἅμα δὲ καὶ ἡ φύσις ἀναπληροῖ ταύτῃ τῇ περιόδῳ τὸ ἀεὶ εἶναι, ἐπεὶ κατʼ ἀριθμὸν οὐ δύναται, ἀλλὰ κατὰ τὸ εἶδος.
And at the same time, nature also fulfills eternal existence through this cycle, since it cannot do so by number, but only by species.
οὕτω προῳκονόμηται ὑπὸ τοῦ θείου ἑκατέρου ἡ φύσις, τοῦ τε ἀνδρὸς καὶ τῆς γυναικός, πρὸς τὴν κοινωνίαν.
In this way, the nature of each, of both the man and the woman, has been pre-arranged by the divine for their association.
διείληπται γὰρ τῷ μὴ ἐπὶ ταὐτὰ πάντα χρήσιμον ἔχειν τὴν δύναμιν, ἀλλʼ ἔνια μὲν ἐπὶ τἀναντία, εἰς ταὐτὸν δὲ συντείνοντα· τὸ μὲν γὰρ ἰσχυρότερον τὸ δʼ ἀσθενέστερον ἐποίησεν, ἵνα τὸ μὲν φυλακτικώτερον ᾖ διὰ τὸν φόβον, τὸ δʼ ἀμυντικώτερον διὰ τὴν ἀνδρίαν, καὶ τὸ μὲν πορίζῃ τὰ ἔξωθεν, τὸ δὲ σῴζῃ τὰ ἔνδον· καὶ πρὸς τὴν ἐργασίαν τὸ μὲν δυνάμενον ἑδραῖον εἶναι, πρὸς δὲ τὰς ἔξωθεν θυραυλίας ἀσθενές, τὸ δὲ πρὸς μὲν τὰς ἡσυχίας χεῖρον, πρὸς δὲ τὰς κινήσεις ὑγιεινόν· καὶ περὶ τέκνων τὴν μὲν γένεσιν κοινήν, τὴν δὲ ὠφέλειαν ἴδιον· τῶν μὲν γὰρ τὸ θρέψαι, τῶν δὲ τὸ παιδεῦσαί ἐστιν.
For they have been distinguished by not having their capability useful for all the same purposes, but some even for opposite purposes, though tending toward the same end; for it made the one stronger and the other weaker, so that the one might be more protective because of fear, and the other more ready to defend because of courage, and that the one might acquire things from without, and the other preserve things within; and as regards labor, the one is capable of being sedentary, but weak toward outdoor living, while the other is less suited for quietness, but robust for physical movement; and concerning children, their procreation is common, but their benefit is distinct; for to the one belongs nurturing, and to the other educating.