{"id":31241,"date":"2014-04-09T09:58:52","date_gmt":"2014-04-09T13:58:52","guid":{"rendered":"https:\/\/www.biblicalarchaeology.org\/?p=31241"},"modified":"2019-04-29T12:11:48","modified_gmt":"2019-04-29T16:11:48","slug":"what-really-happened-in-the-garden-of-eden","status":"publish","type":"post","link":"https:\/\/www.biblicalarchaeology.org\/reviews\/what-really-happened-in-the-garden-of-eden\/","title":{"rendered":"What Really Happened in the Garden of Eden?"},"content":{"rendered":"

\"garden-of-eden\"<\/a><\/p>\n

What Really Happened in the Garden of Eden?<\/h4>\n

By Ziony Zevit
\n(New Haven, CT: Yale University Press, 2013), 400 pp., $30 (hardcover)
\nReviewed by Mary Joan Winn Leith<\/a>
\n\"\"<\/a><\/p>\n

When he saw Michelangelo\u2019s Last Judgment<\/em> (1541) in the Sistine Chapel, papal Master of Ceremonies Biagio da Casena denounced the fresco\u2019s \u201cdishonest\u201d and \u201cshameful\u201d nudity. Thirteen years later at the behest of the Council of Trent, Daniele da Volterra (and other artists over the centuries) draped the \u201cobscene\u201d figures with fig leaves and vestments in a literal cover-up that only ended in 1994 when restorers at last stripped away the offending drapery and restored the figures to the nudity and nobility envisioned by Michelangelo. In this new book, author Ziony Zevit attempts a similar restoration, not of a painting, but of the story at the opposite end of cosmic time: Adam and Eve in the Garden of Eden.<\/p>\n

Zevit argues that readers of the Bible have been infected by an interpretation of the Adam and Eve story that dates to the Hellenistic era (323 B.C.E.\u2013c. 100 B.C.E.) centuries after the story was originally written down. Yet central to the \u201cmuscle memory\u201d of Western civilization is the idea that the Garden of Eden was the site of \u201cthe Fall,\u201d a sin for which humans forfeited a \u201cblissful life in a state of grace before the presence of God.\u201d What Zevit calls \u201cbackreading\u201d\u2014putting ideas into the story that were never there, like the draperies da Volterra added to the Last Judgment<\/em>\u2014misleadingly \u201cinfuses the story\u201d with \u201cmythic authority,\u201d including the misogyny that feminists decry. But what if, like the fresco restorers, one strips away inherited preconceptions\u2014what Zevit calls the \u201cdefect explanation\u201d\u2014to uncover the original story, the story as understood by its ancient Israelite narrator?<\/p>\n

This book in essence tells you \u201ceverything you wanted to know about the Garden of Eden but were afraid to ask.\u201d Zevit, Distinguished Professor of Biblical Literature and Northwest Semitic Languages at the American Jewish University in Los Angeles, has combined his experiences as scholar and popular lecturer into a formidably minute yet consistently engaging exploration of the world of Adam and Eve. The book is a response to \u201ccomplaints against and comments about the story of Adam and Eve,\u201d especially from women in his classes who ask questions such as, \u201cWhy is it called the \u2018Fall\u2019?\u201d and \u201cHow bad was Eve\u2019s sin?\u201d Students want to know why God cursed humanity and what Original Sin is.<\/p>\n

Zevit acknowledges the pitfalls of assuming anyone can really know the original intent of a Biblical story. Biblical scholars emphasize that the Bible is like an archaeological site with strata of additions and edits accumulated over time. Nevertheless, after presenting a clear (and compact!) history of early Hebrew and making a case for the relevance of archaeological data and texts from neighboring cultures, Zevit works up a fairly convincing picture of the Biblical author as a ninthcentury B.C.E. citizen of the kingdom of Judah. While this may sound like standard historical-critical Biblical scholarship, one of the unique features of this book\u2014which occasionally leads to some disingenuousness\u2014is that Zevit wants to show readers that the ancient story, understood on its own terms, can provide life-affirming insights relevant to human life today.<\/p>\n

This book employs unusual strategies to guide the reader deeper and deeper into the Garden of Eden. One encounters a lively array of Biblical commentary from rabbinic Midrash and Rashi to Martin Luther and Biblical scholar Phyllis Trible, by way of African-American spirituals and irreverent American jokes. Epigrams juxtapose 20th-century novelist Marcel Proust and the Talmud. In his renderings of the Biblical text, Zevit leaves some Hebrew words and names untranslated and then discusses their meaning in detail. This effectively short-circuits pre-existing ideas about the story and sets readers up for fresh, often surprising perspectives. Referring to the first woman as Hawwa<\/em>, for example, circumvents culturebound negative associations that the name \u201cEve\u201d might trigger. The first man, the \u2019adam<\/em>, is made from \u2018aphar<\/em>, not \u201cdust\u201d but a \u201cdirt clod.\u201d The role of the first woman as \u2018ezer k\u2019negdo<\/em> (in the NRSV this is \u201chelper as his partner\u201d) undergoes careful linguistic scrutiny before Zevit proposes \u201ca powerful counterpart,\u201d observing that none of the animals submitted for this role could share the first man\u2019s \u201cload of labor and responsibility.\u201d<\/p>\n

Many of Zevit\u2019s word choices and interpretive suggestions would be familiar to Biblical scholars, but this book includes one new idea that many, including this reviewer<\/a>, have found persuasive. He points out that \u201crib\u201d is actually only a guess for the meaning of the unusual Hebrew word \u1e63ela\u2018<\/em>. In a tour de force<\/em> of zoology, physiology and linguistics, Zevit plausibly contends that Hawwa<\/em> was constructed from Adam\u2019s penis bone (part of his argument is that the story explains why human males differ from many mammals in not having one). Some of the other suggestions in this book, while worth consideration, belong in the \u201cmaybe\u201d category: that Adam and Eve had sex\u2014and children\u2014in the Garden of Eden*<\/a> and were mortal from the start.<\/p>\n

Feminists will find helpful Zevit\u2019s observation that, while the Garden of Eden story comes from a patriarchal culture, it never alludes to \u201cnonbiological male and female roles and tasks,\u201d perhaps because, as Carol Meyers has argued, in the rural settlements of Iron Age Israel, men and women had to perform many of the same tasks.**<\/a> Zevit also points out that the Bible barely alludes to the Garden story. So even though the story is essential to Judeo-Christian culture, it \u201cwas not a particularly important story, nor did it have any direct bearing on the historical, covenantal, and other theological themes of interest to most authors of the texts included in the Bible.\u201d Zevit concludes that the story is not about a \u201cFall\u201d at all but about \u201chow all humanity \u2026 obtained the knowledge to discriminate between the more and the less preferable when making choices.\u201d<\/p>\n

\n

Notes<\/h3>\n

*<\/a>Mary Joan Winn Leith, Biblical Views: \u201cWho Did Cain Marry?\u201d<\/a> BAR<\/strong>, November\/December 2013.
\n**<\/a>Ross. S. Kraemer, Bible Books, review of Discovering Eve: Ancient Israelite Women in Context<\/em><\/a>, by Carol Meyers, Bible Review<\/em>, August 1990.<\/p>\n

\n

<\/a>Mary Joan Winn Leith<\/strong> is associate professor and chair of the department of religious studies at Stonehill College in Easton, Massachusetts, and regular contributor to Biblical Views<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

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