The book of Genesis portrays the story of The Fall in dim-witted terms. exaltation is cr buryed (Gen. 1.26-27, Gen. 2.7); crack is told not to eat from the tree draw of association (Gen. 2.17); evening is created for ecstasy (Gen. 1.27, Gen 2.22); the serpent tempts the pair to eat from the tree of knowledge (Gen. 3.1-6); evening eats from the tree and gives close to to offer (Gen. 3.6); twain are punished and cast from promised land for their disobedience (Gen. 3.16-24); Eve is damnd original sin (Gen. 3.12,17). Genesis gives incomplete character depth nor individuality. offer is merely the first gay beings; and Eve is his companion: neither is strong nor weak and neither is good nor bad. Despite this, Genesis picture of The Fall clearly lays goddamn on the corruptible and sinful Eve alone and allows for Adam and, in time, the rest of mankind (Gen. 3.17) to blame her as well. In her poem Salve Deus Rex Judaeorum, Aemilia Lanyer, takes this basic story and ame nds two the characters as well as the conclusion. Lanyer takes the blame from Eve and places it on Adam. To facilitate this development, Lanyer recharacterizes Eve as the foolish and weak attendant, and Adam as the clever and influential leader. Lanyer uses two methods to excuse Eve from blame: her desire for knowledge and her prevailing weakness.
She gives Eve a want for the knowledge from the tree. As Lanyer points out in language 797, If Eve did erre, it was for knowledge sake, (Lanyer in Woods 797), Eves error doom no wickedness, only a want to grow. This trait is, connatural her weak tendencies, not an effectiv e apology. It is an uninspired attempt to ! rip her with the unenlightened Adam. Lanyer does not give Eve any average in her argument and, in fact... If you want to get a full essay, order it on our website:
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