[9] In the oldest quarter of Prague is an old synagogue, built during the sixth century, the oldest synagogue in Germany. Upon descending about seven steps into the dusky chamber, the visitor beholds a row of small loop-holes on the opposite wall leading into an utterly dark room. Upon inquiry we are told by the guide that this is the woman’s room, where the women attended services. Modern synagogues are less gloomy, but the separation of men and women is still maintained. 2.--Traces of the Matriarchate in Greek Myths and Dramas. Although the women were thus deprived of their former influential position, the customs connected with the ancient cults continued to dominate the minds for centuries; only their deeper meaning was gradually lost, and it remained for the present time to investigate them. Thus it was customary in Greece that women appealed for advice and help to the goddesses only. The annual celebration of the Thesmophoria clearly derived its origin from matriarchal times. Even in later days Greek women still celebrated this festival in honor of Demeter, which lasted for five days, and in which no man was allowed to participate. A festival of the same character was held annually in Rome in honor of Ceres. Demeter and Ceres were the goddesses of fecundity. In Germany, similar festivals were observed up to the Christian middle ages. These were consecrated to Frigga, the ancient German goddess of fecundity, and here also men were excluded from participation. In Athens, the matriarchate had to make way to the patriarchate at an early period, but apparently not without strong opposition on the part of the women. The tragedy of the transformation is pathetically presented in the “Eumenides” by Aeschylus. The following is a synopsis of the story: Agamemnon, King of Mycenae, husband of Klytaemnestra, on his expedition to Troy, sacrifices his daughter Iphigeneia, in obedience to a command of the oracle. The mother is enraged over the sacrifice of her child that, in accordance with natural law, does not belong to her husband, and during Agamemnon’s absence she accepts Aeghistus as her husband, thereby not committing any objectionable act according to the ancient laws. When Agamemnon returns to Mycenae, after an absence of many years, he is murdered by Aeghistus, whom Klytaemnestra has incited to this deed. Orestes, son of Agamemnon and Klytaemnestra, upon a command from Apollo and Minerva, avenges his father’s death by killing his mother and Aeghistus. The Eumenides, representing the old maternal law, prosecute Orestes for the murder of his mother. Apollo and Minerva--the latter, according to the myth, not having been born by a mother, since she sprang from the head of Zeus in full armor--defend Orestes, for they represent the new paternal law. The case is brought before the areopagus and the following dialogue ensues in which the two conflicting views are expressed: Eumenides: The prophet (Apollo) bade thee then become a matricide?