For countless ages women were separated from the world by a barrier as effective as the myriad-miled wall of China; vacillating between the condition of slave and superintendent of the kitchen; taught nothing but those flimsy accomplishments that would catch the eye of the prospective husband and master; sneered at, ridiculed, and abused whenever she attempted to cross the line which hoary prophets and patriarchal slaveholders had marked across her path; subject to man’s whim and caprice; her physical development, in time, became meagre and crippled. And as her mental faculties were repressed and imprisoned in the narrowest circle of feminine opinions, it became difficult for her to rise above the most commonplace trivialities of life. Thus it came about that the term “Weaker Sex,” originally used to convey only the acknowledged truth that women are inferior to men in physical strength, came to include the mind as well as body. Be this as it may, the position of women for long centuries was inevitably one of extreme cruelty and oppression. Countless bitter and unnecessary limitations hedged her pathway and obstructed her development from the cradle to the grave. It is not to be wondered at that she in time became so inured to her degrading servitude as to accept it as her natural position. Madame De Staël has truly said, “Of all the gifts and faculties which nature has lavishly bestowed upon woman, she has been allowed to exercise fully but one, the faculty to suffer.” The extent of this suffering and the deteriorating influence which it has exerted upon the race can never be estimated till Finis is written to the story of humanity. In the noonday of Grecian power and learning, woman trod not beside man as helpmate and companion, but followed as his slave. Demosthenes defines the wife as the “bearer of children, the faithful watch-dog who guards the house for her master.” At the Council of Macon, held in the sixth century, the question of the soul and humanity of women was gravely weighed and debated, profound doctors of theology maintaining that “woman is not a subject but an object for man’s use and pleasure.” For centuries theological divines whetted their wit on helpless woman; and the church in holy zeal persecuted the woman who was guilty of a fault as a “daughter of the devil,” and held her up to public contumely as the concentration of all evil.