But as they cower in the bushes covered in fig leaves, they realize that all is lost: God is walking in the garden `in the cool of the day' and calls out `Where are you?' Adam tells the Almighty that he is hiding because he `was afraid because I was naked'. God is outraged, demanding to know (without a flicker of irony) `Who told you you were naked?' Like an irate schoolmaster trying to elicit a confession from a mulish class, he adds: `Have you eaten from the tree from which I commanded you not to eat?"9
When God wrathfully demands to know how they knew they were naked, Adam pipes up disloyally: `The woman you put here with me - she gave me some fruit from the tree and I ate it.' After the world's first sneak has finished blaming his wife, and in doing so also even implies that he blames God for giving him Eve as his companion, she, too, is keen to pass the blame on to the serpent, which God declares:
Cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life. And I will put enmity between you and the woman, And between your offspring and hers; He will crush your head And you will strike his heel.20
Yet the symbolism of the snake is open to very different interpretations. In ancient Egypt it was used as the uraeus, the cobra that decorated the head-dress of the royal family as `Lord of Life and Death',2! the ultimate symbol of earthly power. According to the medieval Jewish Cabbalists, the secret or esoteric number of the serpent in Eden is the same as that for the Messiah: as the infamous - but extremely well educated - ritual magician Aleister Crowley wrote: `[the snake] is the Redeemer', noting `the serpent is also ... the principal symbol of male energy'22 and `creator and destroyer, who operates all change'.23 (He also amused and shocked by proffering `the serpent's kiss' to women, especially those whom he had just met. Of course it was a more or less painful bite.) To the heretical Gnostic Christians, the serpent, coiled around the Tree of Life, was to be celebrated as the bringer of gnosis, of intense personal enlightenment of the spirit. And to the Tantrics, the eastern devotees of sacred sexuality, the snake represents the power of kundalini, the creative sexual force that is normally envisaged as being curled up at the base of the spine. When roused it produces intense heat and power - but woe betide the individual who has not prepared diligently for its awakening with rigorous magical and spiritual discipline, for it can become awesomely uncontrollable.
However, in the original Eden myth, as the serpent slithers off to a fate of humiliation24 God rounds on Eve, cursing her:
I will greatly increase your pains in childbearing; With pain you will give birth to children. Your desire will be for your husband, And he will rule over you.25
The culpability of Eve and the serpent may be endlessly debated, but those four short lines have proved only too influential over the minds of men, not only providing a divine blessing for wife-beaters and all manner of marital abuses, but also - as we shall see - even specifically and egregiously dooming generations of midwives to torture and death. As their medical and herbal knowledge eased the pains of childbirth, they were singled out by an outraged Church as heretics or witches who had deliberately flouted God's holy law. Thousands of midwives were duly hounded to an atrocious death.
(Although when God removed one of Adam's ribs with which to fashion Eve, at least he first mercifully put him to sleep, it is quite incredible that as late as the nineteenth century, Queen Victoria's doctors were horrified when she asked to have her pains relieved for the births of her last seven children by the new anaesthesia. These men of the modern era, the time of rail travel, photography and the telegraph, seriously objected that to kill the agony of childbirth was to risk offending the Almighty, who had made his views on this subject very clear in Genesis. Fortunately for Victorian women and subsequent generations of nervous mothers-to-be, the queen-empress won that particular battle.)
Marilyn Yalom, in A History of the Wife (2001), describes how early Christian Fathers such as Tertullian and Saint Augustine believed that Eve's Fall had `conferred a moral taint on all carnal union, even that within marriage'. While Augustine declared that `married couples should engage in sex only to beget children, and should scrupulously avoid copulating merely for pleasure':
Saint Jerome went even further. He considered sex, even in marriage, as intrinsically evil. He rejected sexual pleasure as filthy, loathsome, degrading, and ultimately corrupting. This linkage of sex and sin, with blame attributed to the daughters of Eve, became increasingly entrenched within the church, and by the fifth century was common currency among ecclesiastical authorities. It was also related to the rise of monasticism, which, by the sixth century, offered an alternative to marriage for Christian men and women. (Institutionalized celibacy has not been a part of Jewish or Muslim practice.)26
Back in a Paradise, trembling on the brink of disaster, Adam and Eve (wearing new suits of clothes made from animal skins for them by God himself) are then summarily expelled, prevented from trying to sneak back in for further helpings of delicious wisdom by `cherubim and a flaming sword flashing back and forth to guard the way to the tree of life'.27 In the words of the blind English poet John Milton (1608-74), Latin secretary to Oliver Cromwell and a fervent Protestant, in his epic religious poem Paradise Lost:
The world was now before them, where to choose Their place of rest, and Providence their guide: They hand in hand with wand'ring steps and slow, Through Eden took their solitary way 28
Although weary and chastened, Milton's Adam and Eve seem on the brink of a great adventure as they resignedly turn their newly clad backs on Paradise. `The world was now before them' - anything could happen now they were no longer institutionalized and free to go and do as they pleased. They might be cursed and even damned, but they had a glimmering of hope.
Yet although, as the French writer Jean Markale notes of our progenitors, `in discovering evil they also discovered good', he goes on to remark astutely: `Men now felt guilty. Guilty of what? We have no idea.'29
It will not be an easy journey. Adam is condemned to a life of `painful toil' with the brutal reminder `dust you are and to dust you will return'. According to Christian theology, their Fall is the original sin with which we are all burdened, even - indeed, especially - newborn babies, who arrive in this world as kicking, screaming proof of Eve's curse, not to mention the very fact that their existence is the inevitable evidence of parental intercourse. Birth itself was shameful. (It was only in the 1950s that pregnancy was mentioned openly in polite society. Before that, euphemisms, such as being in `an interesting condition' applied, and even then some blushes were expected.)
However, in the biblical account, there is no mention that the snake is the Devil, Satan or Lucifer. He is simply a snake, apparently doing what snakes do best - tempting women. The sexual connotations may be cringingly obvious to the post-Freudian world, but they were not necessarily so blatant to our Bible-quoting ancestors. However, it is not much of a leap from the story of the wicked snake to the notion of its being instructed or even possessed by the personification of evil, whoever or whatever that might be: Milton makes the point clear in his description of `... the serpent, or rather Satan in the serpent.'3o
(The identification of snakes with evil is so ingrained that a serpent, tongue flickering horribly, simply had to be the symbol for Hogwarts' house of Slytherin, alma mater of all magicians who went to the bad, in J.K. Rowling's Harry Potter novels. Yet Harry's unconscious skills do set a boa constrictor free from London Zoo, who is polite enough to hiss 'Thanks', before slithering off.)