ut the woman being beguiled hath fallen into transgression;
but she shall be saved through childbearing, if they continue in faith
and love and sanctification with sobriety."[224] The apparel of women
also evoked legislation from the Apostles. Women were to pray with their
heads veiled "for the man is not of the woman, but the woman for the
man."[225] Jewels, precious metal, and costly garments were unbecoming
the modest woman.[226]

In this early stage of Christianity we may already distinguish three
conceptions that were quite foreign to the Roman jurist: I. The
inferiority and weakness of women was evident from the time of Eve and
it was an act of God that punished all womankind for Eve's
transgression. Woman had been man's evil genius. II. She was to be
submissive to father or husband and not bring her will in opposition to
theirs. III. She must not be prominent in public, she must consider her
conduct and apparel minutely, and she was exhorted to remain a virgin,
as being thus in a more exalted position. At the same time insistence
was placed on the fact that a virgin, wife, and widow must be given due
honour and respect, must be provided for, and allowed her share in
taking part in those interests of the community which were considered
her sphere.

If, now, we examine the writings of the Church Fathers, we shall see
these ideas elaborated with all the vehemence of religious zeal.

The general opinions of the Fathers regarding women present a curious
mixture. They are fond of descanting on the fact that woman is
responsible for all the woes of mankind and that her very presence is
dangerous. At the same time they pay glowing tribute to women in
particular. St. Jerome held that women were naturally weaker, physically
and morally, than men.[227] The same saint proves that all evils spring
from women[228]; and in another passage he opines that marriage is
indeed a lottery and the vices of women are too great to make it worth
while.[229] "The sex is practiced in deceiving," observes St.
Maximus.[230] St. Augustine disputes subtly whether woman is the image
of God as well as man. He says no, and proves it thus[231]: The Apostle
commands that a man should not veil his head, because he is the image of
God; but the woman must veil hers, according to the same Apostle;
therefore the woman is not the image of God. "For this reason, again,"
continues the Saint, "the Apostle says 'A woman is not permitted to
teach, nor to ha