EVE , the
See also:English transcription, through
See also:Lat . Eva and Gr . Eta, of the
See also:Hebrew name 'I IJavvah, given by
See also:Adam to his wife because she was "
See also:mother of all living," or perhaps more strictly, " of every
See also:group of those connected by
See also:female kinship " (see W . R .
See also:Smith, Kinship, 2nd ed., p . 208), as if Eve were the personification of mother-kinship, just as Adam (" man ") is the personification of mankind . [The abstract meaning "
See also:life " (LXX . Zarb ), once favoured by
See also:Robertson Smith, is at any
See also:rate unsuitable in a popular
See also:story .
See also:Wellhausen and NOldeke would compare the Ar. hayyatun, " serpent," and the former remarks that, if this is right, the Israelites received their first ancestress from the IJivvites (
See also:Hivites), who were originally the serpent-tribe (Composition
See also:des Hexateuchs, p . 343; cf . Reste arabischen Heidentums, 2nd ed., p . 154) .
See also:Cheyne, too, assumes a
See also:common origin for IJavvah and the IJivvites.] [The account of the origin of Eve (Gen. iii . 21-23) runs thus: " And Yahweh-Elohim caused a deep sleep to fall upon the man, and he slept . And he took one of his ribs, and closed up the flesh in its
See also:stead, and the
See also:rib which Yahweh-Elohim had taken from the man he built up into a woman, and he brought her to the man." Enchanted at the sight, the man now burst out into elevated, rhythmic speech: " This one," he said, " at length is
See also:bone of my bone and flesh of my flesh," &c.; to which the narrator adds the comment, " Therefore doth a man forsake his
See also:father and his mother, and cleave to his wife, and they become one flesh (
See also:body)." Whether this comment implies the existence of the
See also:custom of beena,
See also:marriage (W.R.Smith, Kinship, 2nd ed., p . 208), seems doubtful . It is at least equally possible that the expression " his wife " simply reflects the fact that among ordinary Israelites circumstances had quite naturally brought about the prevalence of monogamy.' What the narrator gives is not a
See also:doctrine of marriage, much less a
See also:precept, but an explanation of a
See also:simple and natural phenomenon . How is it, he asks, that a man is so irresistibly
See also:drawn towards a woman ? And he answers: Because the first woman was built up out of a rib of the first man . At the same
See also:time it is plain that the already existing tendency towards monogamy mtist have been powerfully assisted by this presentation of Eve's story as well as by the prophetic descriptions of Yahweh's relation to
See also:Israel under the figure of a monogamous union.] [The narrator is no rhetorician, and spares us a description of the ideal woman . But we know that, for Adam, his strangely New produced wife was a " help (or helper) matching or Testament corresponding to him "; or, as the Authorized Version 7Ppiica" puts it, " a help meet for him " (ii . 18b) . This does not, of course, exclude subordination on the
See also:part of the
See also:roman; what is excluded is that exaggeration of natural subordination which the narrator may have found both in his ' That polygamy had not become morally objectionable is shown by the stories of
See also:Lamech, Abraham and Jacob.own and in the neighbouring countries, and which he may have regarded as (together with the pains of parturition) the punishment of the woman's transgression (Gen. iii . 16) .
His own ideal of woman seems to have made its way in
See also:Palestine by slow degrees . An apocryphal
See also:book (
See also:Tobit viii . 6, 7) seems to contain the only reference to the section till we come to the time of Christ, to whom the comment in Gen. ii . 24 supplies the text for an authoritative prohibition of
See also:divorce, which presupposes and sanctifies monogamy (Matt. x . 7, 8; Matt. xix . 5): For other New Testament applications of the story of Eve seer
See also:Cor. xi . 8, g (especially); 2 Cor . Xi . 3; I Tim. ii . 13, 14; and in general cf . ADAM, and Ency . Biblica, " Adam and Eve."] [The seeming omissions in the Biblical narrative have been filled up by imaginative Jewish writers.] The earliest source which remains to us is the Book of
See also:Jubilees, or Lepto- fmaginagenesis, a Palestinian
See also:work (referred. by R .
See also:tire or to the century immediately preceding the Christian cra; Legendary see APOCALYPTIC LITERATURE) . In this book, which was develop" largely used by Christian writers, we find a chronology meats. of the lives of Adam and Eve and the names of their daughters—Avan and Azura.2 The
See also:Targum of Jonathan informs us that Eve was created from the thirteenth rib of Adam's right side, thus taking the view that Adam had a rib more than his descendants . Some of the Jewish legends show clear marks of
See also:foreign influence . Thus the notion that the first man was a
See also:double being, afterwards separated into the two persons of Adam and Eve (Berachot, 61; Erubin, 18), may be traced back to Philo (De mundi opif . §53; cf . Quaest. in Gen.
See also:lib. i . §25), who borrows the idea, and almost the words, of the myth related by Aristophanes in the Platonic
See also:Symposium (189 D, 190 A), which, in extravagant
See also:form, explains the passion of love by the
See also:legend that male and female originally formed one body . [A
See also:recent critic3 (F . Schwally) even holds that this notion was originally expressed in the account of the creation of man in Gen. i . 27 . This involves a textual emendation, and one must at least admit that the
See also:present text is not without difficulty, and that
See also:Berossus refers to the existence of primeval monstrous androgynous beings according to Babylonian
See also:mythology.] There is an analogous Iranian legend of the true man, which parted into man and woman in the Bundahish 4 (the Parsf
See also:Genesis), and an
See also:Indian legend, which, according to Spiegel, has presumably an Iranian source.5 [It has been remarked elsewhere (ADAM, §16) that though the later Jews gathered material for thought very widely, such guidance as they required in theological reflection was course of mainly derived from Greek culture .
What, for in- Jewish and stance, was to be made of such a story as that in Gen . Christian ii: iv .? To " minds trained under the influence of the tali :re" Jewish
See also:Haggada, in which the whole Biblical
See also:history is freely intermixed with legendary and parabolic
See also:matter," the question as to the literal truth of that story could hardly be formulated . It is otherwise when the Greek
See also:leaven begins to work.]
See also:Josephus, in the prologue to his Archaeology, reserves the problem of the true meaning of the
See also:Mosaic narrative, but does not regard everything as strictly literal . Philo, the
See also:great representative of Alexandrian allegory, expressly argues that in the nature of things the trees of life and knowledge cannot be taken otherwise than symbolically . His
See also:interpretation of the creation of Eve is, as has been already observed, plainly suggested by a Platonic myth . The longing for
See also:reunion which love implants in the divided halves of the
See also:original dual man is the source of sensual pleasure (symbolized by the serpent), which in turn is the beginning of all transgression . Eve represents the sensuous or perceptive part of man's nature, Adam the reason . The serpent, therefore, does not venture to attack Adam directly . 0 See West's authoritative
See also:translation in
See also:Pahlavi Texts (Sacred Books of the East) . 3 " Die bib' . Schopfungsberichte" (ArchivfurReligionswissensch+zft, ix .
171 ff.) . Spiegel, Erdnische Alterthumskunde, i . 511_ 5Muir, Sattscrit Texts, vol. i. p . 25; cf . Spiegel, vol. i. p . 458 . Creation of Eve . It is sense which yields to pleasure, and in turn enslaves the reason and destroys its immortal virtue . This exposition, in which the elements of the Bible narrative become mere symbols of the abstract notions of Greek philosophy, and are adapted to Greek conceptions of the origin of evil in the material and sensuous part of man, was adopted into Christian
See also:theology by
See also:Clement and
See also:Origen, notwithstanding its obvious inconsistency with the Pauline anthropology, and the difficulty which its supporters
See also:felt in reconciling it with the Christian doctrine of the excellence of the married state (Clemens Alex . Stromata, p . 174) . These difficulties had more
See also:weight with the Western
See also:church, which, less devoted to speculative abstractions and more deeply influenced by the Pauline anthropology, refused, especially since Augustine, to reduce
See also:Paradise and the fall to the region of pure intelligibilia; though a spiritual sense was admitted along with the literal (Aug .
Civ . Dei, xiii . 21).1 The history of Adam and Eve became the basis of anthropological discussions which acquired more than speculative importance from their connexion with the doctrine of originalsin and the meaning of the
See also:sacrament of
See also:baptism . One or two points in Augustinian teaching may be here mentioned as having to do particularly with Eve . The question whether the soul of Eve was derived from Adam or directly infused by the Creator is raised as an
See also:element in the great problem of traducianism and creationism (De Gen. ad lit. lib. x.) . And it is from Augustine that Milton derives the idea that Adam sinned, not from
See also:desire for the forbidden fruit, but because love forbade him to dissociate his
See also:fate from Eve's (ibid. lib. xi. sub fin.) .
See also:Medieval discussion moved mainly in the lines laid down by Augustine . A sufficient sample of the way in which the subject was treated by the school-men may be found in the Summa of
See also:Thomas, pars i. qu. xcii . De praductione mulieris . The Reformers, always hostile to allegory, and in this matter especially influenced by the Augustinian anthropology, adhered strictly to the literal interpretation of the history of the Protoplasts, which has continued to be generally identified with
See also:Protestant orthodoxy . The disintegration of the
See also:confessional doctrine of sin in last century was naturally associated with new theories of the meaning of the biblical narrative; but neither renewed forms of the allegorical interpretation, in which every-thing is reduced to abstract ideas about reason and sensuality, nor the attempts of Eichhorn and others to extract a kernel of simple history by allowing largely for the influence of poetical form in so early a narrative, have found lasting acceptance . On the other
See also:hand, the strict
See also:historical interpretation is beset with difficulties which
See also:modern interpreters have felt with in-creasing force, and which there is a growing disposition to solve by adopting in one or other form what is called the mythical theory of the narrative .
But interpretations pass under this now populartitle which have no real claim to be so designated . What is common to the " mythical " interpretations is to find the real value of the narrative, not in the form of the story, but in the thoughts which it embodies . But the story cannot be called a myth in the strict sense of the word, unless we are prepared to place it on one
See also:line with the myths of heathenism, produced by the unconscious
See also:play of plastic
See also:fancy, giving shape to the impressions of natural phenomena on
See also:primitive observers . Such a theory does no
See also:justice to a narrative which embodies profound truths
See also:peculiar to the religion of
See also:revelation . Other forms of the so-called mythical interpretation are little more than abstract allegory in a new guise, ignoring the fact that the biblical story does not teach general truths which repeat themselves in every individual, but gives a view of the purpose of man's creation, and of the origin of sin, in connexion with the divine plan of redemption . Among his other services in refutation of the unhistorical rationalism of last century,
See also:Kant has the merit of having forcibly recalled
See also:attention to the fact that the narrative of Genesis, even if we do not take it literally, must be regarded as 1 Thus in medieval theology Eve is a type of the church, and her formation from the rib has a mystic reason, inasmuch as
See also:blood and
See also:water (the sacraments of the church) flowed from the side of Christ on the
See also:cross (Thomas, Summa,
See also:par. i. qu. xcii.),presenting a view of the beginnings of the history of the human
See also:race (Muthmasslicher Anfang der Menschengeschichte, 1786) Those who recognize this fact ought not to
See also:call themselves or be called by others adherents of the mythical theory, although they also recognize that in the nature of things the divine truths brought out in the history of the creation and fall could not have been expressed either in the form of literal history or in the shape of abstract metaphysical doctrine; or even although they may hold—as is done by many who accept the narrative as a part of supernatural revelation—that the specific biblical truths which the narrative conveys are presented through the vehicle of a story which, at least in some of its parts, may possibly be shaped by the influence of legends common to the
See also:Hebrews with their
See also:heathen neighbours . (W . R . S.; [T . K .
WILLIAM MAXWELL EVARTS (1818–1901)
EVECTION (Latin for " carrying away ")
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