The Topic Of Carpe Diem In The Flea By John Donne And To His Coy Mistress By Andrew Marvell

The doctrine is clear in the Bible. The Bible’s doctrine of creation is based on the first four chapters in Genesis. The seemingly simple section of the Bible has, however, been the subject for centuries of speculation. Various writers have given interpretations to the text which are often at odds with the message that the writer (or writers) intended to communicate to their audience. Three different interpretations of Genesis 3, as well as the origins and relationships between Adam, Eve and Satan from Genesis 2 to 4, provide evidence for this bold literary theory. The meaning of Scripture is more closely related to the original audience’s perception than the future generation’s. Serpents are a major part of mythologies all over the world. Ancient Near Eastern cultures recognized the snake in the 4th century B.C.E. as a fertility symbol and as a deified figure. In the Hebrew Scriptures and in particular Chapter 3 of Genesis there is a famous serpent. Its linguistic name and true power to speak are not anglicized, but a few short phrases during a single conversation can drastically change the human landscape. Sarna describes Hebrew incarnation, “not as an independent being, but as a being that is neither demonic nor occult. It does not have any occult powers, and is not described at all as evil. Sarna says that the creature is devoid of any supernatural powers. The snake can’t think beyond its animalistic faculties. Nor can it perform miracles or communicate with Satan and other demons. Sarna also reminds his readers that God doesn’t interrogate a serpent about its role after he has successfully seduced Eve and conducted a successful investigation. Adam and Eve are the ones who bear the brunt of God’s wrath for being so easily manipulated by human desires. Sarna proposes the theory that, contrary popular belief, the serpent didn’t directly corrupt or manipulate Eve. He shrewdly incited her to succumb to the temptations that were already dormant inside her. It is possible to question if the snake exists at all. What if the creature only lived in its victim’s mind? Sarna’s theories can be explained by the fact that ancient Israelite religion was not paganism. In monotheistic Hebrew society, serpents would not have been admired as Gods. Kimelman’s perspective is very similar to that of Kimelman, even if it has been slightly modified. This writer chose to shed light upon the relatively short time span that passes during the Seduction sequence. The relatively short period of time certainly casts doubt on the serpent’s unquestionable guilt (Kimelman, 4). In Chapter 3:1, he appears after God, Man, and Woman, but leaves before God. Sarna explained how the serpent was not able to persuade Eve, but that he did possess a normal ability to influence people. Answer: Eve had already thought about deviance before the serpent even appeared on stage. This radical theory is supported by contradictory reports in Chapter 2:16-17 as well as Chapter 3:2-3. God commands Adam to avoid eating from the Tree of Knowledge (Genesis 2:16-17). “You will die the day after you eat, I assure you, the day you do” God’s commands are clear and do not allow for any alternative solutions or loopholes. Eve, on the other hand, says to the serpent: “God has said “…but you cannot eat any fruit from that tree located in the center of the garden. Eve claims that God warns her against eating from the fruit and hints at possible serious consequences. Eve’s idea of original guilt is a result of her own initiative. It was Eve who came up with the notion that humanity can make morally-conscious decisions independently of God. We can conclude from this shocking development that “evil, unlike other principles inherent in nature, is the result of human behaviour” (Sarna 27,). Israelites who were loyal to God and His moral commandments, and disapproved of individuality because it could have radical consequences, did so out of a fierce loyalty to God. According to the Israelite/biblical sense, evil is simply human freedom. Unlimited freedom can lead to destruction more often than limitless opportunities. Sarna’s and Kimelman’s strong claims that Eve is the originator of evil are now easily explained. Adam was ordained to be the leader in their marriage. It would be a contradiction to accept God’s chauvinistic adjustment of holy matrimony if we did so blindly. God didn’t distinguish between man and women before original sin. “Male, female and both He created them. And He blessed, and He gave their names Adam the day of creation” (Kimelman 7) Eve does not automatically take over the relationship because Adam is the first to appear. In Chapter 2 verses 23-24, the author expresses his feelings of equality: “This, at last is flesh and bone from my body. This will be the woman because man took her. Adam makes no mention of the fact that women have genitalia. His only concern is with similarities in anatomy. Nevertheless, it is true that the status of women in the Bible changes after Eve’s sinful desire. God must place Eve under Adam’s control because she is now seen as a liar. Adam remains a symbol and symbolism of righteousness. The Garden of Eden incident highlights the sharp psychological divide between women and men. Adam, after learning of Eve’s treachery, pleads to be forgiven and then throws Eve out with the wolves. Adam’s blind obedience is approved by God with the help of a little coercion. So the idea of masculine superiority infiltrates history. Eve’s sole responsibility is to have Adam’s kids, a task that will be difficult. She is told: “I’ll make your pains of childbirth so severe that you will have to bear your children in pain. You will still be compelled to love your husband. He shall rule you. Adam’s moral judgement is not affected by his participation in Eve’s rebellion against God. Sexual pleasures and familial dominance are his rewards. What is the reward for Eve’s wicked sinfulness? She has the honor of bearing Adam’s children, including all the pains and sufferings that come with this. In historical terms, the ancient Israelites treated their women with degrading attitudes. Hebrew women, unlike women from ancient Egypt and Mesopotamia who were allowed to divorce their men and keep their dowries as well, would live their entire lives under the control of a man. The father controlled her before marriage and after the marriage bond, her husband would have absolute power. In Genesis 1 to 4, the patriarch had only one way of controlling his family: God’s Will. Scripture says that God, who is the ultimate authority in the universe, gives men the right to govern over women. Works Cited Fishbane, Michael. Text and Texture: A Close Reading of Select Biblical Texts. New York: Schocken Books, 1979 Kimelman, Reuven. Women in Judaism: 1.2 (1998).

Sarna, Nahum. Understanding Genesis. New York: Schocken Books, 1966.