Introduction: “Eve’s Apology in Defense of Women” by Aemilia Lanyer
“Eve’s Apology in Defense of Women” by Aemilia Lanyer first appeared in 1611, published as part of her poetry collection Salve Deus Rex Judaeorum. This work is notable for its early feminist perspective, as Lanyer challenges the traditional blaming of women for humanity’s fall, a theme centered around the biblical figure of Eve. Through this poem, Lanyer reinterprets Eve’s story, arguing that Adam bears more responsibility for the transgression, as he was created first and thus held greater moral accountability. Lanyer uses eloquent language and persuasive reasoning to advocate for women’s innocence, skillfully defending Eve and, by extension, all women from the weight of patriarchal condemnation. The poem is celebrated for its bold rhetoric, questioning societal norms and highlighting the intellectual and moral capacities of women, which were often downplayed in her time.
Text: “Eve’s Apology in Defense of Women” by Aemilia Lanyer
But surely Adam can not be excused,
Her fault though great, yet he was most to blame;
What Weakness offered, Strength might have refused,
Being Lord of all, the greater was his shame: 780
Although the Serpent’s craft had her abused,
God’s holy word ought all his actions frame,
For he was Lord and King of all the earth,
Before poore Eve had either life or breath.
Who being framed by God’s eternal hand, 785
The perfectest man that ever breathed on earth;
And from God’s mouth received that straight command,
The breach whereof he knew was present death:
Yea having power to rule both Sea and Land,
Yet with one Apple won to loose that breath 790
Which God had breathed in his beauteous face,
Bringing us all in danger and disgrace.
And then to lay the fault on Patience’ back,
That we (poor women) must endure it all;
We know right well he did discretion lack, 795
Being not persuaded thereunto at all;
If Eve did err, it was for knowledge’ sake,
The fruit being fair persuaded him to fall:
No subtle Serpent’s falsehood did betray him,
If he would eat it, who had power to stay him? 800
Not Eve, whose fault was only too much love,
Which made her give this present to her Dear,
That what she tasted, he likewise might prove,
Whereby his knowledge might become more clear;
He never sought her weakeness to reprove, 805
With those sharp words, which he of God did hear:
Yet Men will boast of Knowledge, which he took
From Eve’s fair hand, as from a learned Book
Annotations: “Eve’s Apology in Defense of Women” by Aemilia Lanyer
| Line | Text | Annotation |
| 1 | But surely Adam can not be excused, | Lanyer opens with a bold assertion, challenging the traditional narrative by arguing that Adam shares responsibility for humanity’s fall. |
| 2 | Her fault though great, yet he was most to blame; | Lanyer acknowledges Eve’s mistake but shifts the greater blame to Adam, indicating that his fault surpasses hers. |
| 3 | What Weakness offered, Strength might have refused, | Lanyer contrasts Eve’s “weakness” with Adam’s “strength,” suggesting that Adam, with his greater strength and knowledge, should have resisted temptation. |
| 4 | Being Lord of all, the greater was his shame: | Adam’s role as “Lord of all” implies his authority and responsibility, making his failure more shameful. |
| 5 | Although the Serpent’s craft had her abused, | Lanyer notes that Eve was deceived by the Serpent’s trickery, which tempers her blame, unlike Adam who wasn’t deceived. |
| 6 | God’s holy word ought all his actions frame, | Adam, unlike Eve, had received God’s direct commandments and should have adhered to them. |
| 7 | For he was Lord and King of all the earth, | Lanyer reiterates Adam’s authoritative role, underscoring his duty to uphold God’s commands. |
| 8 | Before poore Eve had either life or breath. | Lanyer reminds the reader that Adam was created first, thus assigning him prior responsibility. |
| 9 | Who being framed by God’s eternal hand, | Adam’s creation by God’s own hand emphasizes his privilege and the high expectations placed upon him. |
| 10 | The perfectest man that ever breathed on earth; | Adam is described as “perfectest,” highlighting the irony of his fall despite his ideal creation. |
| 11 | And from God’s mouth received that straight command, | Adam received God’s instruction directly, making his disobedience a knowing transgression. |
| 12 | The breach whereof he knew was present death: | Adam was aware of the severe consequences of disobedience, yet still succumbed. |
| 13 | Yea having power to rule both Sea and Land, | Lanyer emphasizes Adam’s dominion, further questioning his failure to act responsibly. |
| 14 | Yet with one Apple won to loose that breath | Adam’s yielding over “one Apple” seems trivial given his bestowed power and wisdom. |
| 15 | Which God had breathed in his beauteous face, | The image of God’s breath in Adam signifies the divine life given to him, which he risks through disobedience. |
| 16 | Bringing us all in danger and disgrace. | Lanyer notes that Adam’s choice impacted all humanity, amplifying his guilt. |
| 17 | And then to lay the fault on Patience’ back, | Lanyer criticizes Adam’s shift of blame onto Eve, equating her with “Patience” – a passive, enduring figure. |
| 18 | That we (poor women) must endure it all; | The “we” represents all women, who have historically borne the blame and suffering from Eve’s actions. |
| 19 | We know right well he did discretion lack, | Lanyer argues that Adam lacked judgment, revealing his own failing, not Eve’s. |
| 20 | Being not persuaded thereunto at all; | Adam was not deceived or persuaded as Eve was, thus his sin is wholly his own choice. |
| 21 | If Eve did err, it was for knowledge’ sake, | Lanyer suggests that Eve’s desire for knowledge led her to transgress, framing her act in a more noble light. |
| 22 | The fruit being fair persuaded him to fall: | Adam was attracted to the appearance of the fruit, implying a superficial desire led him to sin. |
| 23 | No subtle Serpent’s falsehood did betray him, | Unlike Eve, Adam was not tricked, making his fall purely a failure of his own will. |
| 24 | If he would eat it, who had power to stay him? | Lanyer points out that Adam ate of his own volition, with no one else compelling him. |
| 25 | Not Eve, whose fault was only too much love, | Eve’s motivation, according to Lanyer, was love, as she wished to share her newfound knowledge with Adam. |
| 26 | Which made her give this present to her Dear, | Lanyer portrays Eve’s act of offering the fruit to Adam as a loving gesture. |
| 27 | That what she tasted, he likewise might prove, | Eve wanted Adam to share in her experience and knowledge, framing her actions with empathy. |
| 28 | Whereby his knowledge might become more clear; | Lanyer suggests that Eve’s intention was to help Adam gain clarity and wisdom, not to lead him astray. |
| 29 | He never sought her weakness to reprove, | Adam didn’t correct Eve, which shows his passive acceptance rather than resistance. |
| 30 | With those sharp words, which he of God did hear: | Despite receiving direct instruction from God, Adam did not reinforce it for Eve, weakening his own role. |
| 31 | Yet Men will boast of Knowledge, which he took | Lanyer critiques the irony that men pride themselves on knowledge that was initially given by a woman. |
| 32 | From Eve’s fair hand, as from a learned Book | Lanyer poetically depicts Eve as the source of knowledge, likening her gift to a “learned Book,” elevating her actions beyond mere temptation. |
Literary And Poetic Devices: “Eve’s Apology in Defense of Women” by Aemilia Lanyer
| Device | Example | Explanation |
| Alliteration | “Patience’ back,” “fair persuaded” | Repetition of initial consonant sounds (“P” and “F”) emphasizes key words and creates rhythm, adding intensity to the line. |
| Allusion | Reference to the biblical story of Adam and Eve | Lanyer alludes to the well-known biblical tale to reframe the story and present a defense for women. |
| Anaphora | “If Eve did err, it was for knowledge’ sake” | The repetition of “If Eve” at the start of multiple clauses emphasizes her defense and presents an argument structure. |
| Antithesis | “What Weakness offered, Strength might have refused” | Juxtaposition of “Weakness” (Eve) and “Strength” (Adam) highlights Adam’s greater responsibility due to his strength and status. |
| Apostrophe | Direct address to “Adam” and “Lord” | Lanyer addresses Adam directly, creating a conversational tone and personalizing her argument. |
| Assonance | “Shame… frame… name” | The repetition of vowel sounds (“a” in shame, frame) enhances the musical quality of the poem, softening its harsh criticisms. |
| Caesura | “For he was Lord and King // of all the earth” | The pause creates emphasis on Adam’s role and underscores the weight of his failure. |
| Chiasmus | “He took / From Eve’s fair hand, as from a learned Book” | Reversal of structure (hand/book knowledge) to emphasize Eve’s positive role in the sharing of knowledge. |
| Connotation | “Apple” symbolizes forbidden knowledge | The word “apple” connotes the forbidden fruit in Eden, symbolizing temptation, sin, and knowledge. |
| Contrast | Adam as “perfectest man” vs. “discretion lack” | Lanyer contrasts Adam’s supposed perfection with his actual moral failure to question patriarchal interpretations. |
| Dialogue | Implicit questioning of Adam’s choices | Lanyer’s direct address to Adam creates a dialogue that challenges his defense, encouraging the reader to question traditional narratives. |
| Enjambment | “That what she tasted, he likewise might prove,” | Continuation of the line without punctuation creates flow and emphasizes Eve’s intention to share knowledge out of love. |
| Epistrophe | “Knowledge… took / Knowledge” | The repetition of “knowledge” at the end of consecutive clauses emphasizes its importance and Eve’s positive intentions. |
| Hyperbole | “The perfectest man that ever breathed on earth” | Exaggeration to critique Adam’s “perfection,” which ironically leads to humanity’s downfall. |
| Irony | Adam’s claim to knowledge comes from Eve | Lanyer highlights the irony that men claim knowledge passed down from a woman, despite often dismissing women’s intellect. |
| Juxtaposition | Adam’s responsibility vs. Eve’s love | Lanyer contrasts Adam’s failure with Eve’s “too much love,” redefining her actions as a positive rather than a fault. |
| Metaphor | “Eve’s fair hand, as from a learned Book” | Lanyer compares Eve’s sharing of the fruit to imparting knowledge from a book, symbolizing wisdom rather than sin. |
| Personification | “Serpent’s craft had her abused” | The Serpent is given human-like qualities (“craft” and “abused”), making it a more active antagonist in Eve’s story. |
| Rhetorical Question | “If he would eat it, who had power to stay him?” | This rhetorical question implies Adam’s full autonomy, suggesting that his fall was entirely his own choice. |
| Symbolism | The “Apple” as a symbol of temptation | The apple symbolizes temptation, knowledge, and the forbidden, shifting the story’s focus to wisdom and moral responsibility. |
Themes: “Eve’s Apology in Defense of Women” by Aemilia Lanyer
- Gender Equality and the Defense of Women: A central theme in “Eve’s Apology in Defense of Women” is Lanyer’s argument for gender equality, as she challenges the traditional, male-dominated narrative that places the blame for humanity’s fall on Eve. By stating, “Her fault though great, yet he was most to blame” (line 2), Lanyer shifts responsibility to Adam, suggesting that Eve’s actions were not alone in causing humanity’s downfall. Through this argument, Lanyer defends women by highlighting the unfairness of attributing blame solely to Eve, presenting her as a loving figure rather than a morally weak one. This defense becomes a broader call for justice, as Lanyer advocates for recognizing women’s humanity and moral capacity.
- The Responsibility of Power: Lanyer emphasizes that with power comes responsibility, a theme she develops by focusing on Adam’s role as “Lord and King of all the earth” (line 7). Lanyer argues that, as the first man, Adam had a greater obligation to uphold God’s commandments. She underscores Adam’s responsibility by noting his direct receipt of God’s “straight command” (line 11), suggesting that his fall from grace was a knowing transgression rather than a mere accident. By framing Adam’s failure as a misuse of his power, Lanyer critiques those who hold authority but do not act justly, highlighting the expectation for leaders to embody wisdom and moral integrity.
- The Quest for Knowledge: Lanyer portrays Eve’s act of eating the fruit as a quest for knowledge rather than a sinful transgression. She suggests that Eve’s motivation stemmed from a desire for wisdom, stating, “If Eve did err, it was for knowledge’ sake” (line 21). By reframing Eve’s actions as a pursuit of understanding, Lanyer challenges the notion that curiosity and the desire to learn are inherently sinful. This reinterpretation presents Eve in a sympathetic light, aligning her actions with a noble pursuit. Through this theme, Lanyer encourages the view that intellectual curiosity, even if it leads to mistakes, is an essential aspect of human growth and development.
- The Hypocrisy of Blame: Another significant theme is Lanyer’s critique of Adam’s attempt to blame Eve for his own failure. By questioning, “If he would eat it, who had power to stay him?” (line 24), Lanyer highlights Adam’s autonomy and ability to resist temptation. Yet, rather than accepting responsibility, Adam deflects the blame onto Eve, forcing “poor women” (line 18) to bear the consequences. This hypocrisy underscores the poem’s broader criticism of patriarchal society’s tendency to fault women for the mistakes of men. Lanyer exposes the irony in Adam’s accusation, suggesting that blame should not rest solely on Eve and that men’s failures should be scrutinized with equal rigor.
Literary Theories and “Eve’s Apology in Defense of Women” by Aemilia Lanyer
| Literary Theory | Application to “Eve’s Apology in Defense of Women” | References from the Poem |
| Feminist Theory | Feminist theory explores the ways in which literature reflects or challenges societal norms about gender. Lanyer’s poem is a direct critique of patriarchal interpretations of the Bible, challenging the tradition of blaming women, specifically Eve, for humanity’s fall. By shifting much of the responsibility to Adam, Lanyer questions gender biases in religious and societal contexts. | “Her fault though great, yet he was most to blame” (line 2) highlights Adam’s greater accountability, while “That we (poor women) must endure it all” (line 18) calls attention to the disproportionate burden women bear. |
| Historical-Biographical Theory | This theory considers the author’s historical and biographical context to understand the work. Lanyer’s position as one of the first English women poets and her experience in a male-dominated society informs her writing. Her poem reflects the gender inequalities of the early 17th century, using Eve’s story to critique the ways women were seen as morally weaker than men. | “Not Eve, whose fault was only too much love” (line 25) reframes Eve’s action as one of love and empathy rather than sin, mirroring Lanyer’s empathy toward women’s treatment in her own era. |
| Psychoanalytic Theory | Psychoanalytic theory, particularly through Freudian lenses, explores unconscious motivations and symbolic meanings. Lanyer’s portrayal of Eve’s act as a quest for knowledge rather than transgression may reflect a repressed desire for intellectual freedom. This interpretation reveals Eve’s curiosity as a subconscious drive for self-knowledge and liberation from restrictive gender roles. | “If Eve did err, it was for knowledge’ sake” (line 21) presents Eve’s actions as motivated by a search for understanding, aligning with psychoanalytic views on the human pursuit of self-awareness. |
Critical Questions about “Eve’s Apology in Defense of Women” by Aemilia Lanyer
- How does Lanyer challenge traditional gender roles in her depiction of Eve and Adam?
Lanyer directly questions the conventional narrative that assigns blame solely to Eve, reframing her as a figure deserving empathy rather than condemnation. By stating, “Her fault though great, yet he was most to blame” (line 2), Lanyer shifts the responsibility to Adam, critiquing the imbalance in how men and women are judged. This line reflects her argument that Adam’s greater strength and knowledge, as “Lord of all” (line 4), make his failure more severe. Lanyer’s portrayal of Adam as the more culpable figure serves as a direct challenge to the patriarchal interpretation that has long painted women as morally inferior to men. - In what ways does Lanyer present Eve’s actions as motivated by noble intentions rather than sin?
Lanyer interprets Eve’s decision to eat the forbidden fruit not as an act of rebellion but as a quest for knowledge, driven by love and empathy for Adam. She writes, “If Eve did err, it was for knowledge’ sake” (line 21), reframing Eve’s desire for wisdom as a positive, almost altruistic trait. By further suggesting that Eve shared the fruit “That what she tasted, he likewise might prove” (line 27), Lanyer highlights Eve’s intent to share her experience, not to lead Adam astray. This reinterpretation challenges the traditional view of Eve’s actions as sinful, instead casting them as well-intentioned and generous. - What commentary does Lanyer offer on the nature of blame and accountability in relationships?
Lanyer’s portrayal of Adam’s reaction after the fall addresses issues of blame and responsibility within relationships. She criticizes Adam’s attempt to deflect blame onto Eve, writing, “If he would eat it, who had power to stay him?” (line 24). This line questions Adam’s autonomy, suggesting that his decision to eat the fruit was his alone. Lanyer’s critique of Adam’s deflection of blame serves as a broader commentary on the tendency to absolve oneself of guilt by blaming others, a practice that perpetuates unequal accountability in relationships and social structures. - How does Lanyer use irony to emphasize the hypocrisy of patriarchal society?
Lanyer employs irony to expose the hypocrisy of a patriarchal society that venerates male knowledge while condemning the female figure who provided it. By stating, “Yet Men will boast of Knowledge, which he took / From Eve’s fair hand” (lines 31-32), she highlights the irony that men claim authority based on knowledge that was first shared by a woman. This observation underlines the double standard that celebrates male intellect but disregards women’s contributions. Through this ironic twist, Lanyer critiques society’s selective acknowledgment of women’s value, using Eve’s story to question the fairness and consistency of patriarchal norms.
Literary Works Similar to “Eve’s Apology in Defense of Women” by Aemilia Lanyer
- “The Author to Her Book” by Anne Bradstreet
Similar to Lanyer, Bradstreet critiques societal expectations and expresses a woman’s perspective, confronting issues of authorship and self-worth in a male-dominated society. - “Aurora Leigh” (Book II excerpt) by Elizabeth Barrett Browning: Browning addresses gender inequality and the limitations placed on women, resonating with Lanyer’s themes of female intelligence and the quest for equality.
- “A Letter to Her Husband, Absent upon Public Employment” by Anne Bradstreet: Bradstreet explores the role of women in relationships and the burdens they bear, mirroring Lanyer’s examination of women’s often overlooked contributions and emotional labor.
Representative Quotations of “Eve’s Apology in Defense of Women” by Aemilia Lanyer
| Quotation | Context | Theoretical Perspective |
| “Her fault though great, yet he was most to blame” | Lanyer introduces the idea that Adam, not just Eve, holds responsibility for humanity’s fall. She challenges the conventional narrative that blames women exclusively. | Feminist Theory – Reexamines gendered narratives of blame, questioning why Eve is held to a higher standard of fault than Adam. |
| “What Weakness offered, Strength might have refused” | Here, Lanyer contrasts Eve’s “weakness” with Adam’s “strength,” implying that Adam’s strength should have enabled him to resist. | Gender Theory – Lanyer redefines “strength” and “weakness,” arguing that strength also entails responsibility. |
| “Being Lord of all, the greater was his shame” | Lanyer asserts that Adam, as “Lord of all,” had a duty to set an example and follow God’s command. | Power and Responsibility – Explores the idea that those in power bear greater responsibility, an argument often found in feminist critiques of power dynamics. |
| “If Eve did err, it was for knowledge’ sake” | Lanyer reinterprets Eve’s sin as a quest for knowledge, elevating her intentions beyond mere transgression. | Psychoanalytic Theory – Lanyer suggests that Eve’s actions represent a deep-seated desire for intellectual fulfillment, framing her error as a subconscious drive for self-awareness. |
| “No subtle Serpent’s falsehood did betray him” | Lanyer points out that Adam was not deceived by the Serpent, suggesting his decision to eat the fruit was fully voluntary. | Free Will and Moral Accountability – Challenges deterministic views and insists on Adam’s personal agency in his choices. |
| “If he would eat it, who had power to stay him?” | By asking this rhetorical question, Lanyer emphasizes that Adam’s fall was his own decision, not Eve’s fault. | Individual Responsibility – Highlights individual accountability in actions, a key concept in moral philosophy. |
| “Not Eve, whose fault was only too much love” | Lanyer frames Eve’s motivation as love for Adam, suggesting that her intentions were pure, even if misguided. | Feminine Virtue – Reinterprets Eve’s actions as an expression of love and generosity, challenging traditional condemnations of female actions. |
| “That we (poor women) must endure it all” | Lanyer sympathizes with women who suffer the lasting burden of Eve’s supposed transgression. | Historical-Biographical Theory – Reflects the societal consequences women endure for perceived moral failings, tied to Lanyer’s own context of gender bias. |
| “He never sought her weakness to reprove” | Lanyer criticizes Adam for failing to correct Eve’s “mistake” or guide her, implying shared responsibility. | Gender and Accountability – Questions the dynamic of gender-based responsibility in moral decision-making. |
| “Yet Men will boast of Knowledge, which he took / From Eve’s fair hand” | Lanyer uses irony to highlight that men pride themselves on knowledge initially gained from a woman. | Irony and Patriarchal Critique – Points out the hypocrisy in male-dominated societies that claim superiority while relying on female contributions. |
Suggested Readings: “Eve’s Apology in Defense of Women” by Aemilia Lanyer
- BEILIN, ELAINE V. “THE FEMINIZATION OF PRAISE: AEMILIA LANYER.” Redeeming Eve: Women Writers of the English Renaissance, Princeton University Press, 1987, pp. 177–207. JSTOR, http://www.jstor.org/stable/j.ctt7zv0zt.11. Accessed 27 Oct. 2024.
- Garrison, John. “Aemilia Lanyer’s ‘Salve Deus Rex Judaeorum’ and the Production of Possibility.” Studies in Philology, vol. 109, no. 3, 2012, pp. 290–310. JSTOR, http://www.jstor.org/stable/41511150. Accessed 27 Oct. 2024.
- Lewalski, Barbara K. “Re-Writing Patriarchy and Patronage: Margaret Clifford, Anne Clifford, and Aemilia Lanyer.” The Yearbook of English Studies, vol. 21, 1991, pp. 87–106. JSTOR, https://doi.org/10.2307/3508481. Accessed 27 Oct. 2024.
- WHITE, MICHELINE. “A Woman with Saint Peter’s Keys?: Aemilia Lanyer’s ‘Salve Deus Rex Judaeorum’ (1611) and the Priestly Gifts of Women.” Criticism, vol. 45, no. 3, 2003, pp. 323–41. JSTOR, http://www.jstor.org/stable/23126255. Accessed 27 Oct. 2024.