Some of the respectable Puritan gentlemen at Rome also held that a wife be content to be a humble admirer of her husband (e.g., Pliny, _Paneg_., 83, hoc efficiebat, quod mariti minores erant ... nam uxori sufficit obsequii gloria, etc.). But Roman law insisted that what was morally right for the man was equally so for the woman; just as it compelled a husband himself to observe chastity, if he expected it from his wife. [215] _Ecclesiasticus_ 42, 14. [216] _Leviticus_ xii, 1-5. [217] _Romans_ 7, 2-4. [218] _Corinthians_ i, 7, 39. [219] _Corinthians_ i, 7, 1 ff. [220] _Corinthians_ i, 7, 37. [221] _Ephesians_ 5, 22 and 33. [222] _Peter_ i, 3, 7. [223] _Corinthians_ i, 14, 34. [224] _Timothy_ i, 2, 12-15. [225] _Corinthians_ i, II, 8. [226] _Timothy_ i, 2, 9. _Peter_ i, 3. [227] Abelard, Ep., 9, in vol. 178, p. 325, of Migne: Beatus Hieronymus ... tanto magis necessarium amorem huius studii (i.e. the Scriptures) censuit, quanto eas naturaliter infirmiriores et carne debiliores esse conspexit. Cf. St. Paul of Nolan, _Letters_, 23, § 135--Migne 61, p. 273: Hi enim (i.e. evil spirits) petulantius infirmiora vasa pertentant, sicut non Adam, sed Evam coluber aggressus est. [228] Adversus Iovianum, i, 48--Migne, vol. 23, p. 278. [229] Adversus Iovianum, i, 28--Migne, vol. 23, pp. 249-250: Qui enim ducit uxorem, in ambiguo est, utrum odiosam an amabilem ducat. Si odiosam duxerit, ferri non potest. Si amabilem, amor illius inferno et arenti terrae et incendio comparatur. He quotes the Old Testament, especially _Pr_. 30, 16, to support his views. [230] S. Maximi Episcopi Taurinensis--Homilia 53, I--Migne, vol. 57, p. 350. [231] Augustinus: _Quaest. ex vet. Test_., 21: an mulier imago Dei sit ... unde et Apostolus, Vir quidem, inquit, non debet velare caput, cum sit imago et gloria Dei; mulier autem, inquit, velet caput. Quare? Quia non est imago Dei. Unde denuo dicit Apostolus: Mulieri autem docere non permittitur, neque dominari in virum. Migne, vol. 35, p. 2228. [232] Migne, vol. 171, pp. 1698-1699: Femina dulce malum, pariter favus atque venenum, Melle linens gladium cor confodit et sapientum. Quis suasit primo vetitum gustare parenti? Femina. Quis patrem natas vitiare coegit? Femina. Quis fortem spoliatum crine peremit? Femina. Quis iusti sacrum caput ense recidit? Femina.--etc., ad lib. However, in another poem he acknowledges that there is nothing more beautiful than a good woman: In cunctis quae dante Deo concessa videntur Usibus humanis, nil pulchrius esse putamus, Nil melius muliere bona, etc. [233] Migne, vol. 80, p. 307. The sentiment is more fully developed in another poem--Migne, vol. 80, p. 307: Femina causa fuit humanae perditionis; Qua reparatur homo, femina causa fuit. Femina causa fuit cur homo ruit a paradiso; Qua redit ad vitam, femina causa fuit. Femina prima parens exosa, maligna, superba; Femina virgo parens casta, benigna, pia. [234] _Quaest. ex vet. Test_., 45; Migne, vol. 35, p. 2244.