The belated impulses of the individual beast—good in him because he needed them, bad in us because we were becoming human and had other needs—we lumped together, and, with our facile, dramatic, personifying tendency, called them “the devil.” And, as these evil promptings were usually along the lines of physical impulse, we considered our own bodies, and nature in general, as part and parcel of the wrong,—“the world, the flesh, and the devil.” We felt, also, within us the mighty stirrings of new powers and strange tendencies, that led us out of ourselves and toward each other, new loves and hopes and wishes, new desires to give instead of to take, to serve instead of to fight; and, realizing, with true social instinct, that this impulse tended to help us most, was really good for us, we called it the will of God, the voice of God, the way to God. The tearing contest between these ill-adjusted impulses and tendencies, with our growing power of self-conscious decision and voluntary adoption of one or another course of action,—this process in psychic evolution has given us the greatest world-drama ever conceived, the struggle between good and evil. And, fumbling vaguely at the sources of our pain so far as we could trace them, judging always by persons, and not by conditions,—as a child strikes the chair he bumps his head upon,—race after race has located the cause of the trouble in woman. Not that she primarily invented all the evil, and brought it upon us,—our vague devil was the remoter cause,—but that woman let the trouble in. Pandora did not make the mischief-box; but she perversely opened it, even against the wise man’s advice. Eve did not plant that apple-tree; but she ate of it, and tempted the superior man. It seems a childish and clumsy guess, but there is something in it. Nothing of the unspeakable blame and shame with which man has blackened the face of his mother through all these centuries, but a sociological truth for all that. Not woman, but the condition of woman, has always been a doorway of evil. The sexuo-economic relation has debarred her from the social activities in which, and in which alone, are developed the social virtues. She was not allowed to acquire the qualities needed in our racial advance; and, in her position of arrested development, she has maintained the virtues and the vices of the period of human evolution at which she was imprisoned. At a period of isolated economic activity,—mere animal individualism,—at a period when social ties ceased with the ties of blood, woman was cut off from personal activity in social economics, and confined to the functional activities of her sex.