limited number of wives; then came the law of Jesus, extreme on the other side by prescribing monogamy; at last Mohammed restored the equilibrium by conceding one wife to each of the four humours which make up the male's constitution. This theory, which leaves the question what the woman is to do with three of her four humours undecided, will hardly find fervent advocates among the present canonists. At the same time, very few of them would venture to pronounce their preference for monogamy in a general way, polygamy forming a part of the law that is to prevail, according to the infallible Agreement of the Community, until the Day of Resurrection.
On the other side polygamy, although allowed, is far from being recommended by the majority of theologians. Many of them even dissuade men capable of mastering their passion from marriage in general, and censure a man who takes two wives if he can live honestly with one. In some Mohammedan countries social circumstances enforce practical monogamy. The whole question lies in the education of women; when this has been raised to a higher level, polygamy will necessarily come to an end. It is therefore most satisfactory that among male Mohammedans the persuasion of the necessity of a solid education for girls is daily gaining ground. This year (1913), a young Egyptian took his doctor's degree at the Paris University by sustaining a
