Vita Adae et Evae

At the end of Genesis 3 we are left with many unanswered questions that are still argued about today. Who is the snake, and what is his motive for tricking Eve into eating from the tree of knowledge? This is one of the most interesting questions that has a variety of possible answers. Our readings last week took a sexual standpoint to this question and reasoned that the snake had a passion for Eve, and had its motives rooted in sexual desire. This week's reading provides an alternate viewpoint and comprehensively explains the snakes motives and origin.

Here we see that the snake in Genesis 2 is really the devil with a very specific motive. We learn that the devil was cast out of heaven due to events surrounding adam's creation, and looks to seek revenge by "caus[ing] [adam and eve] to be expelled through [eve's] (doing) . . .as [the devil] ha[s] been driven out of [his] glory" (Vita xvi:4). According to this text the snake's motives had nothing to do with sex, and were purely revenge by the devil from being cast out of heaven. It also answers the question of the origin of the snake and what it represents. According to this text the snake indeed is the origin of sin, being satan himself.

The whole introduction of satan into the picture really shifts the argument of many questions we have previously discussed. Were god's intentions really for the humans to never eat from the tree of knowledge and stay without knowledge forever? The fact that the event of eating the fruit was provoked by an opposing force far removed from god now makes it seem as though this really wasnt the plan. If god did not banish satan then it seems as if there would be no reason that Eve would have ever eaten from the tree. This new information gives a different perspective on the events of Genesis 2.

Comparing "Vita Adae et Evae" with Gen Rab 8:10, we see two different plots coexist. In Gen Rab 8:10 go does not want Adam to be worshipped, and demonstrates his humanness by making him sleep. In "Vita Adae et Evae" God banishes Satan from heaven for not worshipping Adam. As is becoming typical, there are two completely contradictory interpretations of the same text.

I found a lot of reaffirmation in this text more so than new innovation, especially when it came to the inferiority of women. Not only is the entire construct of temptation and weakness repeated, but direct references to a woman's weakness still prevail. It is innovative that we see Eve's perspective of her actions in Genesis 2, as she says "on my account hast thou been driven" (Vita iii:2) from the garden of Eden. However, it still follows the same construct of inferiority, so much so that she offers her life for her actions. Another example of this is when Adam says "Thou canst not do so much as I" (Vita vi:1) in refernce to fasting.