in a single ancient Greek copy; that none of the twenty-three early
commentators mentions it. Origen, St. Jerome, St. John Chrysostom,
Theophilact, Nonnus, do not recognize it at all. It is not to be found
in the Syriac Bible, it is not in Ulphilas' version.

That is what my husband's advocates say, they who would have me not only
shaved, but also stoned.

But the advocates who pleaded for me say that Ammonius, author of the
third century, recognized this story as true, and that if St. Jerome
rejects it in some places, he adopts it in others; that, in a word, it
is authentic to-day. I leave there, and I say to my husband: "If you are
without sin, shave me, imprison me, take my property; but if you have
committed more sins than I have, it is for me to shave you, to have you
imprisoned, and to seize your fortune. In justice these things should be
equal."

My husband answers that he is my superior and my chief, that he is more
than an inch taller, that he is shaggy as a bear; that consequently I
owe him everything, and that he owes me nothing.

But I ask if Queen Anne of England is not her husband's chief? if her
husband the Prince of Denmark, who is her High Admiral, does not owe her
entire obedience? and if she would not have him condemned by the court
of peers if the little man's infidelity were in question? It is
therefore clear that if the women do not have the men punished, it is
when they are not the stronger.