nanimously provided the coronation. In addition to monogamy and hetaerism, adultery became an unavoidable social institution—denounced, severely punished, but irrepressible. The certainty of paternal parentage rested as of old on moral conviction at best, and in order to solve the unreconcilable contradiction, the code Napoleon decreed in its article 312: "L'enfant conçu pendant le mariage a pour père le mari;" the child conceived during marriage has for its father—the husband. This is the last result of three thousand years of monogamy.
Thus we have in the monogamous family, at least in those cases that remain true to historical development and clearly express the conflict between man and wife created by the exclusive supremacy of men, a miniature picture of the contrasts and contradictions of society at large. Split by class-differences since the beginning of civilization, society has been unable to reconcile and overcome these antitheses. Of course, I am referring here only to those cases of monogamy, where matrimonial life actually remains in accord with the original character of the whole institution, but where the wife revolts against the rule of the man. Nobody knows better than your German philistine that not all marriages follow such a course. He does not understand how to maintain the control of his own home any better than that of the State, and his wife is, therefore, fully entitled to wearing the trousers, which he does not deserve. But he thinks himself far superior to his French companion in misery, who more frequently fares far worse.
The monogamous family, by the way, did not everywhere and always appear in the classic severe form it had among the Greeks. Among the Romans, who as future conquerors of the world had a sharper although less refined eye than the Greeks, the women
