"Daer ein Man were, der sinen echten wive ver frowelik recht niet gedoin konde, der sall si sachtelik op sinen ruggen setten und draegen sie over negen erstnine und setten sie sachtelik neder sonder stoeten, slaen und werpen und sonder enig quaed woerd of oevel sehen, und roipen dae sine naebur aen, dat sie inne sines wives lives noet helpen weren, und of sine naebur dat niet doen wolden of kunden, so sall be si senden up die neiste kermisse daerbl gelegen und dat sie sik sueverlik toe make und verzere und hangen oer einen buidel wail mit golde bestikt up die side, dat sie selft wat gewerven kunde: kumpt sie dannoch wider ungeholpen, so help oer dar der duifel." As appears from Grimm, the German peasant of the Middle Ages looked in marriage, first of all, for _heirs_. If he was unable himself to beget these, he then, as a practical man, left the pleasure, without special scruples, to some one else. The main thing was to gain his object. We repeat it: Man does not rule property, property rules him. [51] Johann Janssen, "Geschichte des Deutschen Volkes," 1525-1555, Freiburg. [52] Which is perfectly correct, and also explainable, seeing that the Bible appeared at a time when polygamy extended far and wide among the peoples of the Orient and the Occident. In the sixteenth century, however, it was in strong contradiction with the standard of morality. [53] Johann Janssen. [54] Johann Janssen. Vol. III. [55] Dr. Karl Buecher, "Die Frauenfrage im Mittelalter." [56] Johann Scherr: "Geschichte der Deutschen Frauenwelt." [57] Karl Kautsky, "Ueber den Einfluss der Volksvermehrung auf den Fortschritt der Gesellschaft." Vienna, 1880. PART II WOMAN IN THE PRESENT CHAPTER I. SEXUAL INSTINCTS, WEDLOCK, CHECKS AND OBSTRUCTIONS TO MARRIAGE. Plato thanked the gods for eight favors bestowed upon him. As the first, he took it that they had granted him to be born a freeman, and not a slave; the second was that he was created a man, and not a woman. A similar thought finds utterance in the morning prayer of the Jews. They pray: "Blessed be Thou, our God and Lord of Hosts, _who hast not created me a woman_;" the Jewish women, on the other hand, pray at the corresponding place: "_who hast created me after thy will_." The contrast in the position of the sexes can find no more forcible expression than it does in the saying of Plato, and in the different wording of the prayer among the Jews. The male is the real being, the master of the female. With the views of Plato and the Jews, the larger part of men agree, and many a woman also wishes that she had been born a man and not a woman. In this view lies reflected the condition of the female sex.