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The Other Yoice in Early Modern Europę

She could also bequeath property to her own children and divorce her hus-band, just as he could divorce her.

Despite this greater freedom, women still suffered enormous disabil-ity under Roman law. Heirs could belong only to the father s side, never the mothers. Moreover, although she could bequeath her property to her children, she could not establish a linę of succession in doing so. A woman was “the beginning and end of her own family," growled the jurist Ulpian. Moreover, women could play no public role. They could not hołd public office, represent anyone in a legał case, or even witness a will. Women had only a private existence, and no public personality.

The dowry system, the guardian, women s limited ability to transmit wealth, and their total political disability are all features of Roman law adopted, although modified according to local customary laws, by the me-dieval communities of western Europę.

CHRISTIAN DOCTRINE and women s place. The Hebrew Bibie and the Christian New Testament authorized later writers to limit women to the realm of the family and to burden them with the guilt of original sin. The passages most fruitful for this purpose were the creation narratives in Genesis and sentences from the Episdes defining women s role within the Christian family and community.

Each of the first two chapters of Genesis contains a creation narrative. In the first “God created man in his own image, in the image of God he creatcd him; małe and female he created them" (NRSV, Genesis 1:27). In the second, God created Eve from Adam s rib (2:21-23). Christian theolo-gians relied principally on Genesis 2 for their understanding of the relation between man and woman, interpreting the creation of Eve from Adam as proof of her subordination to him.

The creation story in Genesis 2 leads to that of the temptations in Genesis 3: of Eve by the wiły serpent, and of Adam by Eve. As read by Christian theologians from Tertullian to Thomas Aquinas, the narrative madę Eve responsible for the Fali and its conseąuences. She instigated the act; she deceived her husband; she suffered the greater punishment. Her dis-obedience madę it necessary for Jesus to be incarnated and to die on the cross. From the pulpit, moralists and preachers for centuries conveyed to women the guilt that they borę for original sin.

The Epistles offered advice to early Christians on building communities of the faithiul. Among the matters to be regulated was the place of women. Paul offered views favorable to women in Galatians 3:28: “There is neither Jew nor Greek, there is neither slave nor free, there is neither małe nor female; for you are all one in Christ Jesus.” Paul also referred to women as his coworkers and placed them on a par with himself and his małe coworkers (Philippians 4:2-3; Romans 16: 1-3; 1 Corinthians 16:19). Elsewhere Paul limited women s possibilities: “But I want you to under-