Demonology and Devil-lore Part 27

'a walker in darkness,' had managed to get hold of the sacred Soma, the plant monopolised by the G.o.ds, and having drunk this juice, he lay slumbering and 'enveloping the world,' and then 'fierce Indra seized upon him,' and having previously discovered 'the vital part of him who thought, himself invulnerable,' struck that incarnation of many-formed Ahi, and he was 'made the lowest of all creatures'.

But one who has perused the philological biography of Ahi already given, vol. i. p. 357, will not suppose that this was the end of him. We must now consider in further detail the great episode of the Mahabharata, to which reference has been made in other connections. [29] During the Deluge the most precious treasure of the G.o.ds, the Amrita, the ambrosia that rendered them immortal, was lost, and the poem relates how the Devas and Asuras, otherwise G.o.ds and serpents, together churned the ocean for it. There were two great mountains,--Meru the golden and beautiful, adorned with healing plants, pleasant streams and trees, unapproachable by the sinful, guarded by serpents; Mandar, rocky, covered with rank vegetation, infested by savage beasts. The first is the abode of the G.o.ds, the last of demons. To find the submerged Amrita it was necessary to uproot Mandar and use it to churn the ocean. This was done by calling on the King Serpent Ananta, who called in the aid of another great serpent, Vasuki, the latter being used as a rope coiling and uncoiling to whirl the mountain. At last the Amrita appeared. But there also streamed forth from the ocean bed a terrible stench and venom, which was spreading through the universe when Siva swallowed it to save mankind,--the drug having stained his throat blue, whence his epithet 'Blue Neck.'

When the Asuras saw the Amrita, they claimed it; but one of the Devas, Narya, a.s.sumed the form of a beautiful woman, and so fascinated them that they forgot the Amrita for the moment, which the G.o.ds drank. One of the Asuras, however, Rahu, a.s.sumed the form of a G.o.d or Deva, and began to drink. The immortalising nectar had not gone farther than his throat when the sun and moon saw the deceit and discovered it to Naraya, who cut off Rahu's head. The head of Rahu, being immortal, bounded to the sky, where its efforts to devour the sun and moon, which betrayed him, causes their eclipses. The tail (Ketu) also enjoys immortality in a lower plane, and is the fatal planet which sends diseases on mankind. A furious war between the G.o.ds and the Asuras has been waged ever since. And since the Devas are the strongest, it is not wonderful that it should have pa.s.sed into the folklore of the whole Aryan world that the evil host are for ever seeking to recover by cunning the Amrita. The Serpents guarding the paradise of the Devas have more than once, in a mythologic sense, been induced to betray their trust and glide into the divine precincts to steal the coveted draught. This is the Kvasir [30] of the Scandinavian Mythology, which is the source of that poetic inspiration whose songs have magical potency. The sacramental symbol of the Amrita in Hindu Theology is the Soma juice, and this plant Indra is declared in the Rig-Veda (i. 130) to have discovered "hidden, like the nestlings of a bird, amidst a pile of rocks enclosed by bushes," where the dragon Drought had concealed it. Indra, in the shape of a hawk, flew away with it. In the Prose Edda the Frost Giant Suttung has concealed the sacred juice, and it is kept by the maid Gunlauth in a cavern overgrown with bushes. Bragi bored a hole through the rock. Odin in the shape of a worm crept through the crevice; then resuming his G.o.dlike shape, charmed the maid into permitting him to drink one draught out of the three jars; and, having left no drop, in form of an eagle flew to Asgard, and discharged in the jars the wonder-working liquid. Hence poetry is called Odin's booty, and Odin's gift.

Those who attentively compare these myths with the legend in Genesis will not have any need to rest upon the doubtful etymology of 'Adam'

[31] to establish the Ayran origin of the latter. The Tree of the knowledge of Good and Evil which made man 'as one of us' (the Elohim) is the Soma of India, the Haoma of Persia, the kvasir of Scandinavia, to which are ascribed the intelligence and powers of the G.o.ds, and the ardent thoughts of their worshippers. The Tree of Immortality is the Amrita, the only monopoly of the G.o.ds. 'The Lord G.o.d said, Behold the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the Lord G.o.d sent him forth the garden of Eden to till the ground whence he had been taken. So he drove out the man; and he placed on the east of the garden of Eden cherubim, and a flaming sword which turned every way, to guard the way of the tree of life.'

This flaming sword turning every way is independent of the cherub, and takes the place of the serpent which had previously guarded the Meru paradise, but is now an enemy no longer to be trusted.

If the reader will now re-read the story in Genesis with the old names restored, he will perceive that there is no puzzle at all in any part of it:--'Now Rahu [because he had stolen and tasted Soma] was more subtle than any beast of the field which the Devas had made, and he said to Adea Suktee, the first woman, Have the Devas said you shall not eat of every tree in the garden? And she said unto Rahu, We may eat of the fruit of the trees of the garden; but of the Soma-plant, which is in the middle of the garden, the Devas have said we shall not eat or touch it on pain of death. Then Rahu said to Adea, You will not suffer death by tasting Soma [I have done so, and live]: the Devas know that on the day when you taste it your eyes shall be opened, and you will be equal to them in knowledge of good and evil ... [and you will be able at once to discover which tree it is that bears the fruit which renders you immortal--the Amrita].... Adea took of the Soma and did eat, and gave also unto Adima, her husband, and the eyes of them both were opened.... And Indra, chief of the Devas, said to Rahu, Because you have done this, you are cursed above all cattle and above every beast of the field; [for they shall transmigrate, their souls ascend through higher forms to be absorbed in the Creative principle; but] upon thy belly shalt thou go [remaining transfixed in the form you have a.s.sumed to try and obtain the Amrita]; and [instead of the ambrosia you aimed at] you shall eat dirt through all your existence.... And Indra said, Adima and Adea Suktee have [tasted Soma, and] become as one of us Devas [so far as] to know good and evil; and now, lest man put forth his hand [on our precious Amrita], and take also of the tree of life, and eat, and live for ever [giving us another race of Asuras or Serpent-men to compete with].... Indra and the Devas drove Adima out of Meru, and placed watch-dogs at the east of the garden; and [a sinuous darting flame, precisely matched to the now unchangeable form of Rahu], a flaming sword which turned every way, to keep the way of the Amrita from Adima and Asuras.'

While the G.o.ds and serpents were churning the ocean for the Amrita, all woes and troubles for mortals came up first. That ocean shrinks in one region to the box of Pandora, in another to the fruit eaten by Eve. How foreign such a notion is to the Hebrew theology is shown by the fact that even while the curses are falling from the fatal fruit on the earth and man, they are all said to have proceeded solely from Jehovah, who is thus made to supplement the serpent's work.

It will be seen that in the above version of the story in Genesis I have left out various pa.s.sages. These are in part such as must be more fully treated in the succeeding chapter, and in part the Semitic mosses which have grown upon the Aryan boulder. But even after the slight treatment which is all I have s.p.a.ce to devote to the comparative study of the myth in this aspect, it may be safely affirmed that the problems which we found insoluble by Hebrew correlatives no longer exist if an Aryan origin be a.s.sumed. We know why the fruit of knowledge was forbidden: because it endangered the further fruit of immortality. We know how the Serpent might be condemned to crawl for ever without absurdity: because he was of a serpent-race, able to a.s.sume higher forms, and capable of transmigration, and of final absorption. We know why the eating of the fruit brought so many woes: it was followed by the stream of poison from the churned ocean which accompanied the Amrita, and which would have destroyed the race of both G.o.ds and men, had not Siva drank it up. If anything were required to make the Aryan origin of the fable certain, it will be found in the fact which will appear as we go on,--namely, that the rabbins of our era, in explaining the legend which their fathers severely ignored, did so by borrowing conceptions foreign to the original ideas of their race,--notions about human transformation to animal shapes, and about the Serpent (which Moses honoured), and mainly of a kind travestying the Iranian folklore. Such contact with foreign races for the first time gave the Jews any key to the legend which their patriarchs and prophets were compelled to pa.s.s over in silence.

CHAPTER VIII.

EVE.

The Fall of Man--Fall of G.o.ds--Giants--Praj.a.pati and Rahu--Woman and Star-serpent in Persia--Meschia and Meschiane--Brahman 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 circ.u.mcision--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 a.s.sumption that the thoughts of man's heart run to evil continually,--which must be an obvious fact everywhere while goodness is identified with fict.i.tious merits. There are also expressions suggesting a theory of heredity, of a highly superst.i.tious 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 G.o.ds than to any such catastrophe to man. 'The sons of the Elohim (G.o.ds) 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 G.o.d 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 t.i.tans to the Greek mind. They were not traced to the Serpent, but to the wild nature-G.o.ds, the Elohim, and when Jehovah appears it is to wage war against them. The strength of this belief is ill.u.s.trated 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 const.i.tution 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 sh.o.r.eless ocean; it divides to make the heaven above and earth beneath; from it emerges Praj.a.pati, 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 Praj.a.pati 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 ant.i.thesis to this, the evil Rahu 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 Praj.a.pati (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 Parsi postscript to this effect: 'The woman was the first to sacrifice to the Devas.' This is the one item in the Parsi 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 (G.o.d) 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, a.s.suming 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 bara, 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-Brahmana, which shows the creative power in s.e.xual union with the fluid world to produce the egg from which Praj.a.pati 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 s.e.x even, much less encourage its functions.

Adam was formed simply to be the gardener of Eden; no other motive is a.s.signed. In proposing the creation of a being to be his helper and companion, nothing is said about a new s.e.x,--the word translated 'help-meet' (ezer) is masculine. Adam names the being made 'woman,'

(Vulg. Virago) only because she has been made out of man, but s.e.x 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 G.o.ds has here been adapted to signify the s.e.xual relation. That is the fruit in the midst of the garden which is reserved. The eating of it is immediately a.s.sociated 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 th.o.r.n.y.

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-G.o.ds. After two great struggles with these t.i.tans, 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 pa.s.sion 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 Danae 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--'G.o.d 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 pa.s.sionate 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 circ.u.mcision first undergone by Abraham, and made the sign of the covenant. That circ.u.mcision, 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 pa.s.sages 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 circ.u.mcision may be doubted, it is not questionable that the rite of circ.u.mcision 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 circ.u.mcision 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 circ.u.mcision should have been traditionally a.s.sociated with the temptation of Eve is a confirmation of the interpretation which regards her (Eve) as the prototype of Sara and the serpent as s.e.xual desire.

Although, if the original sense of Abraham's circ.u.mcision 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 sanct.i.ty 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 ill.u.s.trated 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 ill.u.s.trated, 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 prost.i.tution 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 superst.i.tion 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 G.o.d 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 a.s.sistant of the Devil in another design to foil the plans of Jehovah, from the Scriptual narrative of which the female role 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 a.s.signed 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 pa.s.sional 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 sanct.i.ty 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 G.o.d who 'tempted Abraham' is throughout sharply distinguished from the Jehovah who sent his angel to prevent the sacrifice and subst.i.tute 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 mult.i.tudinous legends in which her intimacies with devils are circ.u.mstantially reported. Her first child, Cain, was generally believed to be the son of one of the devils (Samael) 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 h.e.l.l.

The legend of Eden has gone round the world doing various duty, but nearly always a.s.sociated 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 a.s.sociation 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 s.e.xual 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 superst.i.tion 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 (G.o.diva, 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 pa.s.sions 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 G.o.diva; 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.