usurped and irresponsible power: a coarsening of his spiritual fibre. One of the oddest of the many odd superstitions that have grown out of male domination is the notion that men suffer less spiritual harm from sexual promiscuity than women; and this in spite of the biblical injunction, applied exclusively to their sex: “None who go unto her return again.” This superstition is accountable for abundant and incurable misery; and so slow is it to disappear that one is inclined to advocate a movement for the emancipation of men, a movement to free them from the prejudices and prepossessions concerning women that are inculcated by the traditional point of view. We have seen that the Christian philosophy looked upon woman as man’s creature and his chief temptation, and that Christian society took good care to keep her in that position. In doing so, it made her the enemy of man’s better self in a way that apparently was not foreseen by St. Paul, whose concern with the temptations of the flesh seems to have been a matter of more passionate conviction than his concern with those of the spirit. Woman’s subordinate position; her enforced ignorance; the narrowness of the interests that were allowed her; the exaggerated regard for the opinion of other people that was bound to be developed in a creature whose whole life depended on her reputation--these conditions were calculated to evolve the sort of being which is hardly able to give clear recognition either to her own spiritual interest or to that of other people. Such a being would be the enemy of man’s spiritual interest primarily through sheer inability to understand it. Public opinion was the arbiter of her own destiny; how could she be expected to conceive of any other or higher for man? Her whole life must be lived for appearances; how could she help man to live for actualities, and to make the sacrifice of appearances that such an ideal might entail? The only renunciation of the world that figured in her life was that which led to the convent; of that renunciation which involves being in the world but not of it--that steady repudiation of its standards which clears the way to spiritual freedom--of such a renunciation she would almost certainly be unable even to dream. The inevitable result of this enforced narrowness was well stated by John Stuart Mill in the essay which remains the classic of feminist literature; he pointed out that in a world where women are almost exclusively occupied with material interests, where their standard of appraisal is the opinion of other people, their ambition will naturally connect itself with material things, with wealth and prestige, no matter how inimical such an ambition may be to the spiritual interests of the men upon whom they depend. That there have been distinguished exceptions to this rule does credit to the strength of character which has enabled an individual now and then to attain something like spiritual maturity in spite of a disabling and retarding