Eden Built By Eves: The Culture of Women's Music Festivals

Product Information

Scientific developments within the natural sciences have shown evidence that humans, and all other living and extinct species, share a common ancestor and evolved through natural processes, over billions of years to diversify into the life forms we know today. [88] [89] [ relevant?] Midrash Rabbah Genesis VIII:1 interprets "male and female He created them" to mean that God originally created Adam as a hermaphrodite. This original "Adam" was simultaneously male and female in both spirit and body; It is therefore not until later that God decides that "it is not good for this adam to be alone", [ citation needed] and creates the separate beings, Adam and Eve. This promotes the idea of two people joining to achieve a union of the two separate spirits. Milton also emphasizes the physical nature of the love between Adam and Eve. Some Puritans felt that sex was part of the fall of man, but Milton literally sings the praises of wedded love, offering an Epithalamion or wedding song at line 743. Milton does emphasize the bliss of wedded love as opposed to animalistic passion, however. Tertullian, "De Cultu Feminarum", Book I Chapter I, Modesty in Apparel Becoming to Women in Memory of the Introduction of Sin Through a Woman (in "The Ante-Nicene Fathers")". Tertullian.org . Retrieved 2014-02-17. According to the second chapter of Genesis, Eve was created by God ( Yahweh) by taking her from the rib [3] of Adam, to be Adam's companion. Adam is charged with guarding and keeping the garden before her creation; she is not present when God commands Adam not to eat the forbidden fruit – although it is clear that she was aware of the command. [4] She decides to eat the forbidden fruit from the tree of the knowledge of good and evil after she hears the serpent's argument that it would not kill her but bring her benefits. She shares the fruit with Adam, and before they could eat of the tree of life, they are expelled from the Garden of Eden. Christian churches differ on how they view both Adam and Eve's disobedience to God (often called the fall of man), and to the consequences that those actions had on the rest of humanity. Christian and Jewish teachings sometimes hold Adam (the first man) and Eve to a different level of responsibility for the "fall."

The expulsion from Eden narrative begins with a dialogue between the woman and a serpent, [15] identified in Genesis 3:1 [16] as an animal that was more crafty than any other animal made by God, although Genesis does not identify the serpent with Satan. [17] The woman is willing to talk to the serpent and respond to the creature's cynicism by repeating God's prohibition against eating fruit from the tree of knowledge (Genesis 2:17). [18] [19] The woman is lured into dialogue on the serpent's terms which directly disputes God's command. [20] The serpent assures the woman that God will not let her die if she ate the fruit, and, furthermore, that if she ate the fruit, her "eyes would be opened" and she would "be like God, knowing good and evil" (Genesis 3:5). [21] The woman sees that the fruit of the tree of knowledge is a delight to the eye and that it would be desirable to acquire wisdom by eating the fruit. The woman eats the fruit and gives some to the man (Genesis 3:6). [22] With this the man and woman recognize their own nakedness, and they make loincloths of fig leaves (Genesis 3:7). [23] [24] Adam and Eve in an illuminated manuscript ( c. 950)Academic attire: Ede & Ravenscroft offers academic attire, such as gowns, hoods, and hats for various degrees and universities, for graduation ceremonies. Certain concepts such as the serpent being identified as Satan, Eve's sin being sexual temptation, or Adam's first wife being Lilith, come from literary works found in various Jewish apocrypha, but not found anywhere in the Book of Genesis or the Torah itself. She is remembered in De Mulieribus Claris, a collection of biographies of historical and mythological women by the Florentine author Giovanni Boccaccio, composed in 1361–62. It is notable as the first collection devoted exclusively to biographies of women in Western literature. [34] The serpent now enters the scene. An intelligent being, it begins a dialogue with the woman, who is thus the first human to engage in conversation (a reflection perhaps of female skill with words?). The woman is the one who appreciates the aesthetic and nutritional qualities of the forbidden tree and its fruit, as well as its potential “to make one wise” (3:6). The woman and the man both eat and ultimately are expelled from Eden for their misdeed, lest they eat of the tree of life and gain immortality along with their wisdom. Eating of the forbidden fruit has made them like God, able to know, perceive, and understand “good and bad” (3:22)—meaning everything. But they must never eat of the life tree and gain immortality too.

Bulgakov, Sergei (2001). "Evil". The Bride of the Lamb. Translated by Jakim, Boris. Grand Rapids, Michigan: Wm. B. Eerdmans. p.170. ISBN 9780802839152. Wheeler, Brannon (July 2006). Mecca and Eden: Ritual, Relics, and Territory in Islam – Brannon M. Wheeler – Google Books. University of Chicago Press. p.85. ISBN 9780226888040 . Retrieved 17 February 2014. Then the man said, ( M)“The woman whom You gave to be with me, she gave me of the tree, and I ate.” Milton goes even further with images of shape shifting. When Zephron captures Satan squatting like a toad, Satan immediately assumes his actual shape. Yet, at this point, his real appearance is so changed that Zephron does not recognize him. The animal forms that Satan has assumed symbolize the actual degradation that is taking place in both Satan's physical appearance and moral character. Milton makes the point that evil is a destructive and degenerative force almost palpable as he describes the different physical changes that Satan goes through.

Donate

Lerner, Gerda (1986). History of Women vol. 1: The Creation of Patriarchy. Oxford University Press. pp.184–185.