he might still have acknowledged something more in the emotion of love than a special condition of the human body. Christianity has done much to raise the character of marriage, but not one of its achievements in that respect can be credited to the writings of its chief apostle.
Such being the grounds on which the matrimonial bond was to be contracted, it was natural that when contracted, the relation of the parties to each other should not be one of a very exalted order. Paul has, in fact, little of moment to recommend under the second head (that of the character of these relations) except the subjection of women, and on this he is certainly emphatic enough. Wives are to submit themselves to their own husbands: husbands are to love their wives (Col. iii. 18, 19.—Eph. v. 22, 25). An extraordinary reason is given in one epistle (possibly indeed not written by Paul) for requiring women to learn with subjection, and forbiding[*typo for forbidding?] them to teach, or usurp authority over men. It is that Adam was formed first, and Eve after him, and that Adam was not deceived, but Eve was (1 Tim. ii. 11-14). Scarcely less absurd than this is the argument (and again I must note that it occurs in an epistle of doubtful authenticity) that the husband is the head of the wife, as Christ is of the Church, and that just as the Church is subject to Christ, so must wives be subject to their husbands. And as Christ loved the Church, so are husbands to love their wives, considering them as equivalent to their own bodies, which they cannot hate (Eph. v. 22-33)—although it did not appear that when man became "one body" with a prostitute he was therefore to love her. These views of the duty of submission on the part of wives are not indeed surprising in that early age, for they have continued to the present day. The writer of these epistles is only chargeable with not being in advance of his fellow-men. It required all the genius of Plato, whom not even the greatest apostle could approach, to foreshadow for women a position of equality which they are but now beginning to attain.
Besides these rules there is another laid down by Paul for the conduct of married parties which evinces his strong common sense. Husbands and wives are mutually to render one another their "due." They have not absolute power over their
