In “The Blithedale Romance,” we find the sin of moral affectation. Neither Hollingsworth nor Zenobia is really what they pretend themselves to be. Their morality is a hollow shell, and gives way to the first effective temptation. Zenobia betrays Priscilla; and is betrayed in turn by Hollingsworth,--as well as the interests of the association which had been committed to his charge. The kernel of “The Marble Faun” is _original sin_. It is a story of the fall of man, told again in the light of modern science. It is a wonderful coincidence that almost in the same months that Hawthorne was writing this romance, Charles Darwin was also finishing his work on the “Origin of Species;” for one is the moral counterpart of the other. Hawthorne did not read scientific and philosophical books, but he may have heard something of Darwin’s undertaking in England, as well as Napoleon’s prophetic statement at St. Helena, that all the animals form an ascending series, leading up to man. [Footnote: Dr. O’Meara’s “A Voice from St. Helena.”] The skeleton of a prehistoric man discovered in the Neanderthal cave, which was supposed to have proved the Darwinian theory, does not suggest a figure similar to the “Faun” of Praxiteles, but the followers of Darwin have frequently adverted to the Hellenic traditions of fauns and satyrs in support of their theory. Hawthorne, however, has made a long stride beyond Darwin, for he has endeavored to reconcile this view of creation with the Mosaic cosmogony; and it must be admitted that he has been fairly successful. The lesson that Hawthorne teaches is, that evil does not reside in error, but in neglecting to be instructed by our errors. It is this which makes the difference between a St. Paul and a Nero. The fall of man was only apparent; it was really a rise in life. The Garden of Eden prefigures the childhood of the human race. Do we not all go through this idyllic moral condition in childhood, learning through our errors that the only true happiness consists in self-control? Do not all judicious parents protect their children from a knowledge of the world’s wickedness, so long as it is possible to prevent it,--and yet not too long, for then they would become unfitted for their struggle with the world, and in order to avoid the pitfalls of mature life they must know where the pitfalls are. It is no longer essential for the individual to pass through the Cain and Abel experience--that has been accomplished by the race as a whole; but it is quite possible to imagine an incipient condition of society in which the distinction of justifiable homicide in self-defence (which is really the justification of war between nations) has not yet obtained.