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 to the reappearance of the barbaric tradition in a new form. The Christian leaders had in their sacred documents the social code of a rude Semitic tribe, the Jews, which was sternly emphasised by St. Paul, and they brooded darkly over the position of woman. Tertullian fiercely reminded Christians that, but for woman, the race would never have been damned. Ambrose ingeniously reflected that Eve was made out of a mere rib, not out of the brain, of Adam. Augustine regarded woman as an unpleasant institution created by Providence for the relief of weak-willed males and for the maintenance of the race. Jerome frowned heavily on the Roman woman’s claim of emancipation. This quaint mixture of Jewish contempt and ascetic dread was imposed on Europe by the triumphant priesthood, educated mainly in the opinions of “the Fathers,” and woman sank again to a position of inferiority and subjection.

Women writers of many countries have written this story of the degradation of their sex in Christian Europe, and one can only admire the splendid audacity with which Bishop Welldon assures women that Jesus Christ (who never uttered a protest against the Jewish conception or a warning against the coming abuse of it) was “the first to respect them,” or the Bishop of London describes Christianity as “woman’s best friend,” or Bishop Diggle represents the Christian as an advance on the Roman attitude. Our clergy are distinguished for the facility with which they make historical