EVE.
The Fall of Man--Fall of gods--Giants--Prajápati and Ráhu--Woman
and Star-serpent in Persia--Meschia and Meschiane--Bráhman
legends of the creation of Man--The strength of Woman--Elohist
and Jehovist creations of Man--The Forbidden Fruit--Eve reappears
as Sara--Abraham surrenders his wife to Jehovah--The idea not
sensual--Abraham's circumcision--The evil name of Woman--Noah's
wife--The temptation of Abraham--Rabbinical legends concerning
Eve--Pandora--Sentiment of the Myth of Eve.
The insignificance of the Serpent of Eden in the scheme and teachings
of the Hebrew Bible is the more remarkable when it is considered that
the pessimistic view of human nature is therein fully represented. In
the story of the Temptation itself, there is, indeed, no such
generalisation as we find in the modern dogma of the Fall of Man;
but the elements of it are present in the early assumption that
the thoughts of man's heart run to evil continually,--which must
be an obvious fact everywhere while goodness is identified with
fictitious merits. There are also expressions suggesting a theory
of heredity, of a highly superstitious character,--the inheritance
being by force of the ancestral word or act, and without reference
to inherent qualities. Outward merits and demerits are transmitted
for reward and punishment to the third and fourth generation; but
the more common-sense view appears to have gradually superseded this,
as expressed in the proverb that the fathers ate sour grapes and the
children's teeth were on edge.
In accounting for this condition of human nature, popular traditions
among the Jews always pointed rather to a fall of the gods than to
any such catastrophe to man. 'The sons of the Elohim (gods) saw the
daughters of men that they were beautiful, and they took to themselves
for wives whomsoever they chose.' 'There were giants in the earth in
those days; and also after that, when the sons of God came in unto
the daughters of men, and they bare children to them, the same became
mighty men, which were of old men of renown.' [32] These giants were
to the Semitic mind what the Ahis, Vritras, Sushnas and other monsters
were to the Aryan, or Titans to the Greek mind. They were not traced
to the Serpent, but to the wild nature-gods, the Elohim, and when
Jehovah appears it is to wage war against them. The strength of this
belief is illustrated in the ample accounts given in the Old Testament
of the Rephaim and their king Og, the Anakim and Goliath, the Emim,
the Zamzummim, and others, all of which gained full representation in
Hebrew folklore. The existence of these hostile beings was explained
by their fall from angelic estate.
The Book of Enoch gives what was no doubt the popular understanding
of the fall of the angels and its results. Two hundred angels took
wives of the daughters of men, and their offspring were giants three
thousand yards in height. These giants having consumed the food
of mankind, began to devour men, whose cries were brought to the
attention of Jehovah by his angels. One angel was sent to warn Noah
of the Flood; another to bind Azazel in a dark place in the desert
till the Judgment Day; Gabriel was despatched to set the giants to
destroying one another; Michael was sent to bury the fallen angels
under the hills for seventy generations, till the Day of Judgment, when
they should be sent to the fiery abyss for ever. Then every evil work
should come to an end, and the plant of righteousness spring up. [33]
Such exploits and successes on the part of the legal Deity against
outlaws, though they may be pitched high in heroic romance, are
found beside a theology based upon a reverse situation. Nothing is
more fundamental in the ancient Jewish system than the recognition
of an outside world given over to idolatry and wickedness, while
Jews are a small colony of the children of Israel and chosen of
Jehovah. Such a conception in primitive times is so natural, and
possibly may have been so essential to the constitution of nations,
that it is hardly useful to look for parallels. Though nearly all
races see in their traditional dawn an Age of Gold, a Happy Garden,
or some corresponding felicity, these are normally defined against
anterior chaos or surrounding ferocity. Every Eden has had its guards.
When we come to legends which relate particularly to the way in
which the early felicity was lost, many facts offer themselves for
comparative study. And with regard to the myths of Eden and Eve,
we may remark what appears to have been a curious interchange of
legends between the Hebrews and Persians. The ancient doctrines of
India and Persia concerning Origins are largely, if not altogether,
astronomical. In the Genesis of India we see a golden egg floating
on a shoreless ocean; it divides to make the heaven above and earth
beneath; from it emerges Prajápati, who also falls in twain to make
the mortal and immortal substances; the parts of him again divide to
make men and women on earth, sun and moon in the sky. This is but one
version out of many, but all the legends about Prajápati converge
in making him a figure of Indian astronomy. In the Rig-Veda he is
Orion, and for ever lies with the three arrows in his belt which
Sirius shot at him because of his love for Aldebaran,--towards which
constellation he stretches. Now, in a sort of antithesis to this,
the evil Ráhu is also cut in twain, his upper and immortal part
pursuing and trying to eclipse the sun and moon, his tail (Ketu)
becoming the 9th planet, shedding evil influences on mankind. [34]
This tail, Ketu, is quite an independent monster, and we meet with
him in the Persian planisphere, where he rules the first of the six
mansions of Ahriman, and is the 'crooked serpent' mentioned in the
Book of Job. By referring to vol. i. p. 253, the reader will see that
this Star-serpent must stand as close to the woman with her child and
sheaf as September stands to October. But unquestionably the woman
was put there for honour and not disgrace; with her child and sheaf
she represented the fruitage of the year.
There is nothing in Persian Mythology going to show that the woman
betrayed her mansion of fruitage--the golden year--to the Serpent
near her feet. In the Bundehesch we have the original man, Kaiomarts,
who is slain by Ahriman as Prajápati (Orion) was by Sirius; from his
dead form came Meschia and Meschiane, the first human pair. Ahriman
corrupts them by first giving them goats' milk, an evil influence
from Capricorn. After they had thus injured themselves he tempted
them with a fruit which robbed them of ninety-nine hundredths
of their happiness. In all this there is no indication that the
woman and man bore different relations to the calamity. But after a
time we find a Parsî postscript to this effect: 'The woman was the
first to sacrifice to the Devas.' This is the one item in the Parsî
Mythology which shows bias against woman, and as it is unsupported
by the narratives preceding it, we may suppose that it was derived
from some foreign country.
That country could hardly have been India. There is a story in remote
districts of India which relates that the first woman was born out
of an expanding lotus on the Ganges, and was there received in his
paradise by the first man (Adima, or Manu). Having partaken of the
Soma, they were expelled, after first being granted their prayer to be
allowed a last draught from the Ganges; the effect of the holy water
being to prevent entire corruption, and secure immortality to their
souls. But nowhere in Indian legend or folklore do we find any special
dishonour put upon woman such as is described in the Hebrew story.
Rather we find the reverse. Early in the last century, a traveller,
John Marshall, related stories of the creation which he says were
told him by the Brahmins, and others 'by the Brahmins of Persia.' [35]
'Once on a time,' the Brahmins said, 'as (God) was set in eternity,
it came into his mind to make something, and immediately no sooner had
he thought the same, but that the same minute was a perfect beautiful
woman present immediately before him, which he called Adea Suktee,
that is, the first woman. Then this figure put into his mind the
figure of a man; which he had no sooner conceived in his mind, but
that he also started up, and represented himself before him; this he
called Manapuise, that is, the first man; then, upon a reflection of
these things, he resolved further to create several places for them
to abide in, and accordingly, assuming a subtil body, he breathed in
a minute the whole universe, and everything therein, from the least
to the greatest.'
'The Brahmins of Persia tell certain long stories of a great Giant that
was led into a most delicate garden, which, upon certain conditions,
should be his own for ever. But one evening in a cool shade one of
the wicked Devatas, or spirits, came to him, and tempted him with vast
sums of gold, and all the most precious jewels that can be imagined;
but he courageously withstood that temptation, as not knowing what
value or use they were of: but at length this wicked Devata brought
to him a fair woman, who so charmed him that for her sake he most
willingly broke all his conditions, and thereupon was turned out.'
In the first of these two stories the names given to the man and woman
are popular words derived from Sanskrit. In the second the Persian
characters are present, as in the use of Devatas to denote wicked
powers; but for the rest, this latter legend appears to me certainly
borrowed from the Jews so far as the woman is concerned. It was they
who first perceived any connection between Virgo in the sixth mansion
of Ormuzd, and Python in the seventh, and returned the Persians their
planisphere with a new gloss. Having adopted the Dragon's tail (Ketu)
for a little preliminary performance, the Hebrew system dismisses
that star-snake utterly; for it has already evolved a terrestrial
devil from its own inner consciousness.
The name of that devil is--Woman. The diabolisation of woman in their
theology and tradition is not to be regarded as any indication that
the Hebrews anciently held women in dishonour; rather was it a tribute
to her powers of fascination such as the young man wrote to be placed
under the pillow of Darius--'Woman is strongest.' As Darius and his
council agreed that, next to truth, woman is strongest--stronger than
wine or than kings, so do the Hebrew fables testify by interweaving
her beauty and genius with every evil of the world.
Between the Elohist and Jahvist accounts of the creation of man,
there are two differences of great importance. The Elohim are said to
have created man in their own image, male and female,--the word for
'created' being bará, literally meaning to carve out. Jehovah Elohim
is said to have formed man,--nothing being said about his own image,
or about male and female,--the word formed being yatsar'. The sense of
this word yatsar in this place (Gen. ii. 7) must be interpreted by what
follows: Jehovah is said to have formed man out of the aphar', which
the English version translates dust, but the Septuagint more correctly
sperma. The literal meaning is a finely volatilised substance, and in
Numbers xxiii. 10, it is used to represent the seed of Jacob. In the
Jehovistic creation it means that man was formed out of the seminal
principle of the earth combined with the breath of Jehovah; and the
legend closely resembles the account of the ancient Satapatha-Bráhmana,
which shows the creative power in sexual union with the fluid world
to produce the egg from which Prajápati was born, to be divided into
man and woman.
These two accounts, therefore,--to wit, that in the first and that in
the second chapter of Genesis,--must be regarded as being of different
events, and not merely varying myths of the same event. The offspring
of Jehovah were 'living souls,' an expression not used in connection
with the created images of the giants or Elohim. The Elohist pair
roam about the world freely eating all fruits and herbs, possessing
nature generally, and, as male and female, encouraged to increase
and multiply; but Jehovah carefully separates his two children from
general nature, places them in a garden, forbids certain food, and
does not say a word about sex even, much less encourage its functions.
Adam was formed simply to be the gardener of Eden; no other motive
is assigned. In proposing the creation of a being to be his helper
and companion, nothing is said about a new sex,--the word translated
'help-meet' (ézer) is masculine. Adam names the being made 'woman,'
(Vulg. Virago) only because she has been made out of man, but sex
is not even yet suggested. This is so marked that the compiler has
filled up what he considered an omission with (verse 24) a little
lecture on duty to wives.
It is plain that the jealously-guarded ambrosia of Aryan gods has here
been adapted to signify the sexual relation. That is the fruit in the
midst of the garden which is reserved. The eating of it is immediately
associated with consciousness of nudity and shame. The curse upon
Eve is appropriate. Having taken a human husband, she is to be his
slave; she shall bring forth children in sorrow, and many of them
(Gen. iii. 16). Adam is to lose his position in Jehovah's garden,
and to toil in accursed ground, barren and thorny.
Cast out thus into the wilderness, the human progeny as it increased
came in contact with the giant's progeny,--those created by the Elohim
(Gen. i.). When these had intermarried, Jehovah said that the fact
that the human side in such alliance had been originally vitalised
by his breath could not now render it immortal, because 'he (man)
also is flesh,' i.e., like the creatures of the nature-gods. After
two great struggles with these Titans, drowning most of them, hurling
down their tower and scattering them, Jehovah resolved upon a scheme
of vast importance, and one which casts a flood of light upon the
narrative just given. Jehovah's great aim is shown in the Abrahamic
covenant to be to found a family on earth, of which he can say, 'Thou
art my son; I have begotten thee.' Eve was meant to be the mother of
that family, but by yielding to her passion for the man meant only
to be her companion she had thwarted the purpose of Jehovah. But she
reappears again under the name of Sara; and from first to last the
sense of these records, however overlaid by later beliefs, is the
expansion, varying fortunes, and gradual spiritualisation of this
aspiration of a deity for a family of his own in the earth.
Celsus said that the story of the Virgin Mary and the Holy Ghost
is one in which Christians would find little 'mystery' if the names
were Danaë and Jupiter. The same may be said of the story of Sara and
Jehovah, of which that concerning Mary is a theological travesty. Sarai
(as she was called before her transfer to Jehovah, who then forbade
Abraham to call her 'My Princess,' but only 'Princess') was chosen
because she was childless. Abraham was paid a large recompense
for her surrender, and provision was made that he should have a
mistress, and by her a son. This natural son was to be renowned
and have great possessions; nominally Abraham was to be represented
by Sara's miraculously-conceived son, and to control his fortunes,
but the blood of the new race was to be purely divine in its origin,
so that every descendant of Isaac might be of Jehovah's family in
Abraham's household.
Abraham twice gave over his wife to different kings who were
jealously punished by Jehovah for sins they only came near committing
unconsciously, while Abraham himself was not even rebuked for the sin
he did commit. The forbidden fruit was not eaten this time; and the
certificate and proof of the supernatural conception of Isaac were
made clear in Sarah's words--'God hath made me to laugh: all that hear
will laugh with me: who would have said unto Abraham that Sarah should
have given children suck? for I have borne a son in his old age.' [36]
It was the passionate nature and beauty of Woman which had thus far
made the difficulty. The forbidden fruit was 'pleasant to the eyes,'
and Eve ate it; and it was her 'voice' to which Adam had hearkened
rather than to that of Jehovah (Gen. iii. 17). And, again, it was
the easy virtue and extreme beauty of Sara (Gen. xii. 11, 14) which
endangered the new scheme. The rabbinical traditions are again on
this point very emphatic. It is related that when Abram came to
the border of Egypt he hid Sara in a chest, and was so taking her
into that country. The collector of customs charged that the chest
contained raiment, silks, gold, pearls, and Abram paid for all these;
but this only increased the official's suspicions, and he compelled
Abram to open the chest; when this was done and Sara rose up, the
whole land of Egypt was illumined by her splendour. [37]
There is no reason for supposing that the ideas underlying the
relation which Jehovah meant to establish with Eve, and succeeded in
establishing with Sara, were of a merely sensual description. These
myths belong to the mental region of ancestor-worship, and the
fundamental conception is that of founding a family to reign over all
other families. Jehovah's interest is in Isaac rather than Sara, who,
after she has borne that patriarch, lapses out of the story almost
as completely as Eve. The idea is not, indeed, so theological as it
became in the Judaic-christian legend of the conception of Jesus
by Mary as spouse of the Deity; it was probably, however, largely
ethnical in the case of Eve, and national in that of Sara.
It being considered of the utmost importance that all who claimed the
advantages in the Jewish commonwealth accruing only to the legal,
though nominal, 'children of Abraham,' should really be of divine
lineage, security must be had against Isaac having any full brother. It
might be that in after time some natural son of Sara might claim
to be the one born of divine parentage, might carry on the Jewish
commonwealth, slay the children of Jehovah by Sara, and so end the
divine lineage with the authority it carried. Careful precautions
having been taken that Ishmael should be an 'irreconcilable,'
there is reason to suspect that the position of Isaac as Jehovah's
'only-begotten son' was secured by means obscurely hinted in the
circumcision first undergone by Abraham, and made the sign of the
covenant. That circumcision, wheresoever it has survived, is the
relic of a more horrible practice of barbarian asceticism, is hardly
doubtful; that the original rite was believed to have been that by
which Abraham fulfilled his contract with Jehovah, appears to me
intimated in various passages of the narrative which have survived
editorial arrangement in accordance with another view. For instance,
the vast inducements offered Abraham, and the great horror that fell
on the patriarch, appear hardly explicable on the theory that nothing
was conceded on Abraham's side beyond the surrender of a wife whom
he had freely consigned to earthly monarchs.
Though the suspicion just expressed as to the nature of Abraham's
circumcision may be doubted, it is not questionable that the rite of
circumcision bears a significance in rabbinical traditions and Jewish
usages which renders its initiation by Abraham at least a symbol of
marital renunciation. Thus, the custom of placing in a room where
the rite of circumcision was performed a pot of dust, was explained
by the rabbins to have reference to the dust which Jehovah declared
should be the serpent's food. [38] That circumcision should have been
traditionally associated with the temptation of Eve is a confirmation
of the interpretation which regards her (Eve) as the prototype of
Sara and the serpent as sexual desire.
Although, if the original sense of Abraham's circumcision were what
has been suggested, it had been overlaid, when the Book of Genesis
in its present form was compiled, by different traditions, and that
patriarch is described as having married again and had other children,
the superior sanctity of Sara's son was preserved. Indeed, there would
seem to have continued for a long time a tradition that the Abrahamic
line and covenant were to be carried out by 'the seed of the woman'
alone, and the paternity of Jehovah. Like Sara, Rebekah is sterile, and
after her Rachel; the birth of Jacob and Esau from one, and of Joseph
and Benjamin from the other, being through the intervention of Jehovah.
The great power of woman for good or evil, and the fact that it has
often been exercised with subtlety--the natural weapon of the weak in
dealing with the strong--are remarkably illustrated in the legends of
these female figures which appear in connection with the divine schemes
in the Book of Genesis. But even more the perils of woman's beauty
are illustrated, especially in Eve and Sara. There were particular and
obvious reasons why these representative women could not be degraded or
diabolised in their own names or history, even where their fascinations
tended to countervail the plans of Jehovah. The readiness with which
Sara promoted her husband's prostitution and consented to her own,
the treachery of Rebekah to her son Esau, could yet not induce Jewish
orthodoxy to give evil names to the Madonnas of their race; but the
inference made was expressed under other forms and names. It became
a settled superstition that wherever evil was going on, Woman was at
the bottom of it. Potiphar's wife, Jezebel, Vashti, and Delilah, were
among the many she-scape-goats on whom were laid the offences of their
august official predecessors who 'could do no wrong.' Even after Satan
has come upon the scene, and is engaged in tempting Job, it seems to
have been thought essential to the task that he should have an agent
beside the troubled man in the wife who bade him 'curse God and die.'
It is impossible to say at just what period the rabbins made their
ingenious discovery that the devil and Woman entered the world at
the same time,--he coming out of the hole left by removal of the
rib from Adam before it was closed. This they found disclosed in the
fact that it is in Genesis iii. 21, describing the creation of Woman,
that there appears for the first time Samech--the serpent-letter S
(in Vajisgor). [39] But there were among them many legends of a
similar kind that leave one no wonder concerning the existence of
a thanksgiving taught boys that they have not been created women,
however much one may be scandalised at its continuance in the present
day. It was only in pursuance of this theory of Woman that there was
developed at a later day a female assistant of the Devil in another
design to foil the plans of Jehovah, from the Scriptual narrative of
which the female rôle is omitted. In the Scriptural legend of Noah
his wife is barely mentioned, and her name is not given, but from an
early period vague rumours to her discredit floated about, and these
gathered consistency in the Gnostic legend that it was through her
that Satan managed to get on board the Ark, as is elsewhere related
(Part IV. chap. xxvii.), and was so enabled to resuscitate antediluvial
violence in the drunken curses of Noah. Satan did this by working
upon both the curiosity and jealousy of Noraita, the name assigned
Noah's wife.
It has been necessary to give at length the comparative view of the
myth of Eden in order that the reader may estimate the grounds upon
which rests a theory which has been submitted after much hesitation
concerning its sense. The 'phallic' theory by which it has become
the fashion to interpret so many of these old fables, appears
to me to have been done to death; yet I cannot come to any other
conclusion concerning the legend of Eve than that she represents
that passional nature of Woman which, before it was brought under
such rigid restraint, might easily be regarded as a weakness to any
tribe desirous of keeping itself separate from other tribes. The
oath exacted by Abraham of his servant that he should seek out a
wife from among his own people, and not among Canaanitish women,
is one example among many of this feeling, which, indeed, survives
among Jews at the present day. Such a sentiment might underlie the
stories of Eve and Sara--the one mingling the blood of the family
of Jehovah with mere human flesh, the other nearly confusing it
with aliens. As the idea of tribal sanctity and separateness became
strengthened by the further development of theocratic government,
such myths would take on forms representing Jehovah's jealousy in
defending his family line against the evil powers which sought to
confuse or destroy it. One such attempt appears to underlie the story
of the proposed sacrifice of Isaac. Although the account we have of
that proceeding in the Bible was written at a time when the Elohist
and Jahvist parties had compromised their rivalries to some extent,
and suggests the idea that Jehovah himself ordered the sacrifice in
order to try the faith of Abraham, enough of the primitive tradition
lingers in the narrative to make it probable that its original intent
was to relate how one of the superseded Elohim endeavoured to tempt
Abraham to sacrifice Sara's only son, and so subvert the aim of Jehovah
to perpetuate his seed. The God who 'tempted Abraham' is throughout
sharply distinguished from the Jehovah who sent his angel to prevent
the sacrifice and substitute an animal victim for Isaac.
Although, as we have seen, Sara was spared degradation into a she-devil
in subsequent myths, because her body was preserved intact despite her
laxity of mind, such was not the case with Eve. The silence concerning
her preserved throughout the Bible after her fall is told was broken
by the ancient rabbins, and there arose multitudinous legends in
which her intimacies with devils are circumstantially reported. Her
first child, Cain, was generally believed to be the son of one of the
devils (Samaël) that consorted with her, and the world was said to be
peopled with gnomes and demons which she brought forth during that
130 years at the end of which it is stated that Adam begot a son in
his own image and likeness, and called his name Seth (Gen. v. 3). The
previous children were supposed to be not in purely human form, and
not to have been of Adam's paternity. Adam had during that time refused
to have any children, knowing that he would only rear inmates of hell.
The legend of Eden has gone round the world doing various duty,
but nearly always associated with the introduction of moral evil
into the world. In the Lateran Museum at Rome there is a remarkable
bas-relief representing a nude man and woman offering sacrifice before
a serpent coiled around a tree, while an angel overthrows the altar
with his foot. This was probably designed as a fling at the Ophites,
and is very interesting as a survival from the ancient Aryan meaning
of the Serpent. But since the adaptation of the myth by the Semitic
race, it has generally emphasised the Tree of the Knowledge of Good
and Evil, instead of the Tree of Immortality (Amrita), which is the
chief point of interest in the Aryan myth. There are indeed traces of
a conflict with knowledge and scepticism in it which we shall have
to consider hereafter. The main popular association with it, the
introduction into the world of all the ills that flesh is heir to,
is perfectly consistent with the sense which has been attributed to
its early Hebrew form; for this includes the longing for maternity,
its temptations and its pains, and the sorrows and sins which are
obviously traceable to it.
Some years ago, when the spectacular drama of 'Paradise' was performed
in Paris, the Temptation was effected by means of a mirror. Satan
glided behind the tree as a serpent, and then came forth as a
handsome man, and after uttering compliments that she could not
understand, presented Eve with a small oval mirror which explained them
all. Mlle. Abingdon as Eve displayed consummate art in her expression
of awakening self-admiration, of the longing for admiration from the
man before her, and the various stages of self-consciousness by which
she is brought under the Tempter's power. This idea of the mirror
was no doubt borrowed from the corresponding fable of Pandora. On
a vase (Etruscan) in the Hamilton Collection there is an admirable
representation of Pandora opening her box, from which all evils are
escaping. She is seated beneath a tree, around which a serpent is
coiled. Among the things which have come out of the box is this same
small oval mirror. In this variant, Hope, coming out last corresponds
with the prophecy that the seed of the woman shall bruise the serpent's
head. The ancient Etruscan and the modern Parisian version are both
by the mirror finely connected with the sexual sense of the legend.
The theological interpretation of the beautiful myth of Eden
represents a sort of spiritual vivisection; yet even as a dogma the
story preserves high testimony: when woman falls the human race falls
with her; when man rises above his inward or outward degradations
and recovers his Paradise, it is because his nature is refined by
the purity of woman, and his home sweetened by her heart. There is a
widespread superstition that every Serpent will single out a woman
from any number of people for its attack. In such dim way is felt
her gentle bruising of man's reptilian self. No wonder that woman is
excluded from those regions of life where man's policy is still to
crawl, eat dust, and bite the heel.
It is, I suppose, the old Mystery of the Creation which left Coventry
its legend of a Good Eve (Godiva, whose name is written 'good Eve'
in a Conventry verse, 1494), whose nakedness should bring benefit to
man, as that of the first Eve brought him evil. The fig-leaf of Eve,
gathered no doubt from the tree whose forbidden fruit she had eaten,
has gradually grown so large as to cloak her mind and spirit as well
as her form. Her work must still be chiefly that of a spirit veiled
and ashamed. Her passions suppressed, her genius disbelieved, her
influence forced to seek hidden and often illegitimate channels,
Woman now outwardly represents a creation of man to suit his own
convenience. But the Serpent has also changed a great deal since
the days of Eve, and now, as Intelligence, has found out man in his
fool's-paradise, where he stolidly maintains that, with few exceptions,
it is good for man to be alone. But good women are remembering Godiva;
and realising that, the charms which have sometimes lowered man or
cost him dear may be made his salvation. It shall be so when Woman
can face with clear-eyed purity all the facts of nature, can cast
away the mental and moral swathing-clothes transmitted from Eden,
and put forth all her powers for the welfare of mankind,--a Good Eva,
whom Coventry Toms may call naked, but who is 'not ashamed' of the
garb of Innocence and Truth.