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In one of Aemilia Lanyer's poems, Eves Apology in Defense of Women, a reinterpretation of the past has been presented as a means to demand a better present, and future, for women. Though Lanyer lived when the world frowned upon women writers, she managed to be one of the few published woman poets of the Renaissance (p 1059). This fact of such a great accomplishment for a woman in the world did not, however, changes the forms in which it was acceptable for a woman to write. Therefore, because Lanyer was limited to write in the form of a journal, letter or deviation, her cry for sexual equality needed to be disguised in one of these forms. Thus, as a deviation to God, Aemilia Lanyer pushed her work to new heights within a feminist point of view. To accomplish this push, while staying within the accepted forms of womens writing, Lanyer discusses a few important biblical events.
The earliest of said events being the fall of Adam and Eve from the grace of God. Another of Lanyer's topics is the sentencing and crucifixion of Christ by Pilate. Also while speaking on Pilate, Lanyer mentions Saul, who sought the death of David, however briefly. Aemilia Lanyer has provided a very strong argument, within the confines of her society, for the reasons why women deserve and have earned the right to equality with men. Amongst Aemilia Lanyer's arguments towards equality, she includes the fall of Adam and Eve from the grace of God. It is Lanyer's belief that the blame should not have landed solely upon Eves shoulders for this fall, but instead Adam should be held most responsible.
Lanyer claims: But surely Adam cannot be excused (p 1060 ln 33). However, Lanyer has been open-minded enough to acknowledge Eves guilt as well when she says: Her (Eves) fault though great, (p 1060 ln 34). Regardless of Lanyer's admission to Eves share of the guilt, she continues this thought by stating: yet he (Adam) was most to blame (p 1060 ln 34). To support her blame of Adam for such tremendous faults, Lanyer makes certain that her readers understand the reasons why Eve is innocent. According to Lanyer, Eve cannot be held accountable because, firstly, she was naive. She was naive enough to allow herself to be persuaded by the serpent to taste the forbidden fruit.
Eve had no power to see/ the after-coming harm (p 1060 ln 21 - 2). Lanyer shows that Eve was merely performing her submissive duty towards Adam, by sharing all that she had. She puts forth this idea by saying: Giving Adam what she held most dear/ was simply good (p 1060 ln 20 - 1). Therefore, according to Lanyer, Eves flaw was that she loved Adam enough to be subjective to his power over her and all things. Eve, Lanyer says, whose fault was only too much love/ which made her give this present to her dear (p 1060 ln 57 - 8) is innocent. It was within Adams power to resist Eves forbidden apple, while she could not; What weakness (Eve) offered, strength (Adam) might have refused (p 1060 ln 36).
By Lanyer's claims, Adam should have known better than to eat the apple because unlike Eve, it was Adam that from Gods mouth received that strait command (p 1060 ln 43). Lastly, and most importantly, Lanyer states that if any evil did in her remain, / Being made of him, he was the ground of all (p 1061 ln 65 - 6). Meaning that any evil and fault that was in Eve originated from Adam, as she had come herself from him, the ground of all (p 1060 ln 66). Therefore, the evil which is actually Adams releases women of the blame for the fall from grace. The sentencing and crucifixion of Christ by Pilate is another of Lanyer's main topics. Throughout Eves Apology in Defense of Women she pleads with Pilate to follow his heart about Jesus faultlessness.
She cries don not in innocent blood intrude thy hands (p 1059 ln 6). Continually Eves mistake, that of a naive, simple woman is compared with the great evil that Pilate is about to make as he refuses to heed his wifes warning. This is Lanyer's way to further prove the innocence of Eve, and in turn, of all women. Pilates wife, according to Lanyer has redeemed women from any guilt that Eve may have placed upon their heads. It was his wife that wrote her husband a letter urging Pilate to spare Jesus about whom she had a warning dream. (Matthew 27. 19) (p 1060 note 5). Lanyer emphasizes how this dream and letter have erased the stroke against womenkind.
Lanyer argues that her (Eves) sin was small to what you do commit (the crucifixion) (p 1061 ln 74), and therefore, Lanyer continues, these sins Are not to be compared (p 1061 ln 76). So to Pilate she pleads that this sin of yours surmounts them all (p 1060 ln 79), all other sins combined that is, including Eves. Each line that Aemilia Lanyer has written towards Pilate, and in turn towards all men, has been building to make him aware of how monstrous his sin will be. To drive her point home, Lanyer continues if one weak woman (Eve) simply did offend, / This sin of yours hath no excuse nor end (p 1062 ln 87 - 8). As the final nail on Pilates cross, Lanyer compares him to Saul.
Like Saul who sought the death of Gods anointed prophet-king, David (p 1062 note 6), Pilate too seeks the death of an innocent man, chosen by God. The difference between Saul and Pilate lies mainly in two points. The first, that David was chosen by God to be a king, but Jesus was his son. The second was that Pilate went against his heart, thereby sealing mens fate to fall guilty from Gods grace eternally. Why should women still be held accountable? Why, after such a horrendous bloodying of mans hands as that of Jesus death, should women still be submissive to man?
Why, especially after a woman warned against the crucifixion, should women be disallowed to obtain a powerful position in society, or achieve a decent education? These questions are what Lanyer demanded answers for, for the women of her age, and all that would follow. She shows that faults of men and asks then let us have our liberty again (p 1062 ln 81), let women have equal rights to men. You came not into the world without our pain (p 1061 ln 84), that men would not even exist if not for the pain of a women as she redeems herself for Eves sin through childbirth. Lanyer reminds Pilate of this fact as she tells him to make that a bar against your cruelty (p 1061 ln 84). During her entire poem, Lanyer has been demanding an answer for why women have been condemned to exist subordinate, inferior to their male counterparts.
Ultimately, she demands to know why your fault being greater, why should you disdain/ our being your equals, free from tyranny? (P 1062 ln 85 - 6). Though greatly limited as to how she could express her opinions, Aemilia Lanyer has created a marvelous piece of work. Eves Apology in Defense of Women works within the confines of Lanyer's world to argue for the rights of equality that both Eve and Pilates wife helped women to earn. Works Cited Lanyer, Aemilia.
From Salve Deus Rex Judaeorum: Eves Apology in Defense of women. The Norton Anthology: English Literature. Ed. M. H. Abrams. 6 th ed.
New York. 1993. 1059 - 1062.
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