There are then three parts of domestic government, the masters, of which we have already treated, the fathers, and the husbands; now the government of the wife and children should both be that of free persons, but not the [I259b] same; for the wife should be treated as a citizen of a free state, the children should be under kingly power; for the male is by nature superior to the female, except when something happens contrary to the usual course of nature, as is the elder and perfect to the younger and imperfect. Now in the generality of free states, the governors and the governed alternately change place; for an equality without any preference is what nature chooses; however, when one governs and another is governed, she endeavours that there should be a distinction between them in forms, expressions, and honours; according to what Amasis said of his laver. This then should be the established rule between the man and the woman. The government of children should be kingly; for the power of the father over the child is founded in affection and seniority, which is a species of kingly government; for which reason Homer very properly calls Jupiter "the father of gods and men," who was king of both these; for nature requires that a king should be of the same species with those whom he governs, though superior in some particulars, as is the case between the elder and the younger, the father and the son.