God Versus Mankind in Sexism

God Versus Mankind in Sexism

The story of Adam and Eve is one of the most well-known narratives in religious literature, serving as a foundation for discussions on gender roles and societal norms. The biblical account has inspired numerous adaptations and interpretations, with each retelling reflecting the cultural and societal contexts of its time. One such adaptation is The Play of Adam, written in the twelfth century, which expands upon the original biblical text to create a narrative that presents Eve in a decidedly negative light. Through the use of characterization, dialogue, and stage directions, the author of The Play of Adam not only emphasizes Adam's superiority but also depicts a biased Creator, effectively raising the question of who is more sexist: mankind or God.

The Creation of Adam and Eve

The biblical account of Adam and Eve is succinct, detailing their creation and subsequent fall from grace. However, The Play of Adam takes this brief narrative and stretches it into a convoluted tale that reinforces patriarchal values. The play begins with God's declaration that Eve is Adam's equal: "She is your wife, she’s your equal; / You ought to her to be faithful" (10-12). Yet, this proclamation is quickly undermined by God's subsequent instructions that place Eve in a subordinate position. The original French word for "equal," pareil, suggests parity, but the play's context reveals a hierarchy where Eve is expected to obey both Adam and God.

Characterization of Eve

The characterization of Eve in The Play of Adam is particularly troubling. In God's first address to Eve, He instructs her: "He [Adam] is your husband, you his wife. / To him you always should incline" (33-34). This language makes it clear that Eve's purpose is to serve and obey Adam, contrasting sharply with the biblical text, which does not impose such limitations on her role. Moreover, the term "accessory" used in the play, translated from adjutoire, implies that Eve's value is derived solely from her ability to support Adam.

In the biblical narrative, there is no indication that Eve is created to be subservient. Instead, both Adam and Eve are created in God's image, and their relationship is intended to be one of partnership. The portrayal of Eve as a mere helper in The Play of Adam reflects a broader societal view of women as inferior, a theme that persists throughout the narrative.

God's Favoritism Towards Adam

The favoritism that God displays towards Adam is another significant aspect of the play. For instance, when God leads Adam into the Garden of Eden, He pulls him aside to explain the gifts He has bestowed upon him, deliberately excluding Eve from this conversation (48-57). This separation highlights God's preference for Adam and reinforces the notion that Adam is the primary recipient of God's attention and blessings. In contrast, the biblical account presents a more egalitarian view, with God addressing both Adam and Eve without bias.

Furthermore, when God warns Adam about the Tree of Knowledge, He again speaks only to Adam, stating, "But this fruit I forbid you both to try" (101-02). This selective communication suggests that Eve is unworthy of receiving such crucial information directly, further entrenching her subordinate status. In the Bible, the command is given to Adam prior to Eve's creation, thus eliminating any implication of favoritism.

The Serpent's Temptation

The scene of the serpent's temptation serves as another point of contention. In The Play of Adam, the serpent flatters Eve, appealing to her vanity with lines such as, "You’re such a dainty, tender thing; / You’re fresher than a rose in spring" (226-27). This portrayal of Eve as susceptible to flattery undermines her character and emphasizes her perceived weaknesses. In contrast, the biblical account presents a more nuanced view, where the serpent appeals to Eve's desire for knowledge, a trait that is inherently human and relatable.

Eve's Fall and Its Consequences

The depiction of Eve's fall in The Play of Adam is marked by her manipulation of Adam, stating, "You’ll be a coward if you don’t" (297). This characterization shifts the blame for mankind's downfall squarely onto Eve, painting her as the instigator of sin rather than a co-participant. Adam's subsequent condemnation of Eve further exacerbates this narrative, as he exclaims, "Ah, woman! False harpy!" (357). This moment encapsulates the play's overall message that women are to blame for humanity's failings.

Comparative Analysis: The Play of Adam vs. The Bible

To further illustrate the disparities between The Play of Adam and the biblical account, the following table summarizes key differences in their portrayal of Eve:

Conclusion

The portrayal of Eve in The Play of Adam starkly contrasts with the biblical narrative, highlighting a pervasive sexism that raises questions about the nature of God and mankind's interpretations of divine will. While the Bible presents a more balanced view of gender roles and responsibilities, the play reflects a societal bias that diminishes Eve's character and emphasizes Adam's superiority. The author's motivations for this portrayal remain unclear, yet it serves to reinforce traditional gender roles that persist in various forms to this day. Ultimately, the ongoing discourse surrounding these narratives encourages readers to critically examine the implications of sexism in both religious texts and societal constructs.

References:

• The Holy Bible, New Revised Standard Version.
• The Play of Adam, 12th Century Adaptation.
• Old French-English Dictionary (OFED).