By Michael E. Stone
The Adam and Eve tales are a foundational delusion within the Jewish and Christian worlds, and how they have been stated finds very much approximately these doing the retelling. How did the Armenians retell those tales? What values do those retellings exhibit approximately women and men, their existence on the earth, sin and redemption? provided listed below are twelve hundred years of Armenian telling of the Genesis 1 three tales in an unprecedented choice of all major narratives of Adam and Eve in Armenian literature prose and poetry, homilies and commentaries, calendary and mathematical texts from its inception within the 5th century to the 17th century. This seminal source contributes to the full of life present dialogue of the way biblical and apocryphal traditions have been retold, embroidered, and remodeled into the lenses by which the Bible itself used to be learn.
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Extra info for Adam and Eve in the Armenian Traditions, Fifth Through Seventeenth Centuries
E. 12:1; Armenian Book of Adam 15:1 (զնախանձ “envy”; not in the Greek text); 3 Bar. ”107 This last theme, however, is not found in fifth-century Armenian sources. Eznik says that Satan is inflamed by envy but without specifying why, and similarly Łazar P‘arpec‘i’s Letter to the City of Amit states that the first created one was subdued by the envy of the Devil. 108 101. Eznik 27. 102. See Yovhannēs Mandakuni 10. Some or all of Mandakuni’s homilies are sometimes attributed to Yovhannēs Mayragomec‘i (C7).
80. Agat‘angełos 22–23. 81. Agat‘angełos 3; with use of “orders” in excerpt 3, compare excerpt 7. 82. Agat‘angełos 3. 83. Agat‘angełos 2. 1. 5 The Creation of the Animals The Armenian authors lay much stress on the fact that the circumstances of creation were such that Adam recognized who the Creator was. ”85 This is perhaps a reaction to a contrary view prevalent in some circles at the time and, of course, in the order of creation in Genesis 1. 6 Naming by Adam Fifth-century Armenian authors speculate on Adam’s naming of the beasts.
Ełišē 1 = Thomson 1982, 79; see Megas 1928, 309. The rabbinic views about the identification of the tree varied, but the fig is prominent among them, as well as the grape and other produce; see Ginzberg 1909, 5:67. Gen. Rab. 15:7, like Pen. Adam (20):4 and Greek Apoc. Mos. 20:5 infers that the tree was a fig from the fact that Adam and Eve made their loincloths from fig leaves. 90. Mambrē 2. 91. Agat‘angełos 5. This matter is discussed in the excursus below. 92. Eznik 6 and 9. Alexandre 1988, 297 observes that Cyril of Alexandria says that Satan is transformed into the serpent and speaks as such (C.