ADALIA, a-di'lea, Turkey in Asia, a sea port on the south coast, in the vilayet of Konieh, finely situated on the Gulf of Adalia, from which the houses rise in terraces like an amphi theatre, on a rocky hill and surrounded by fig, orange and mulberry gardens. It lies in a fer tile but hot and unhealthy locality, producing grain, figs, oranges, wine, etc. It has a small but good port, and carries on a considerable trade, exporting grain, timber, cattle, volonia, etc. It was anciently called Attalla, later Satalia. Pop. about 30,000, 7,000 Greeks.
ADAM ("one made") and EVE (allying being," feminine). As the Old Testament al most invariably uses the article before aadaml" ("the adam" = made one" or "the man"), its use as a personal name is a mere misappre hension, and the implications drawn from it are no part of the text ; nor is there any reason to suppose it was so intended by the writers who used it, or so understood by the Jews. This, however, is a minor point, as the narratives of the creation and fall, etc., have the same bear ing whether the first created beings had names or not ; they remain themselves no less. But those narratives were certainly not understood by their compilers themselves, who merely took them from Babylonian sources (See CREATION), as implying literal history—which their dis cordance should render obvious — and the diffi culties involved in it result from being more Biblical than the Bible, as the Yahvistic portions of the later chapters disregard them, and the Yahvish adds to them at will. The accounts in Genesis are three: (1) The Elohistic (q.v.), in which °male and female* are created at the same time; that is, the whole race, just as the whole animal race is created at a stroke. The interpretation as ((one couple' is thrown back from the second account. (2) The Yahvistic, in which ((the Awn* is made from the dust, and °the eve° from the adam; and which contains the theological part of the story — the location in the Garden of Eden, the prohibition of God and its disregard, the expulsion, the birth of Cain and Abel, and the first murder. (3) The genealogical list in chapter v, where the race is derived through Seth, and Cain and Abel are unknown; and where the first generations of men are demigods with enormous spans of life. The last is not only later than the other two, and corresponding to Greek, Assyrian, etc., pedi grees carrying the race or its first families back to the gods, but it is entirely unconnected with the first two, which have a certain relation as efforts of early man to account for the origin and propagation of life on the earth, which every race has undertaken as soon as it attained self consciousness. The first, however, is that pure and simple, with no ulterior purpose. The sec
ond is quite other, combining the creation story of a single couple, the progenitors of the human race — as with the Greek Deucalion and Pyrrha, etc.— with a deeply moralized account of the origin of moral evil, and the rapine and violence, pain and disease and hardship, which it brought into a world previously free from them. It is this, reflecting the predominant religious tone of the Jewish mind, that has formed the basis first of the Jewish and then of its successor the Christian theology : Adam as the reason for and spring of human sin. This resulted in Paul's conception of two Adams: the fleshly one, whence come sin and death; and the spiritual one, whence springs salvation.
Most of the later Jews regarded the story as an allegory. Philo, the foremost writer of the Alexandrian school, explains Eve as the sensuous part, Adam as the rational part, of human nature. The serpent attacks the sensuous element, which yields to the temptation of pleas ure and next enslaves the reason. Clement and Origen adapted this interpretation somewhat awkwardly to Christian theology. Augustine ex plained the story as history, but admitted a spiritual meaning superinduced upon the literal; and his explanation was adopted by the re formers, and indeed generally by the orthodox within the Catholic and the various Protestant Churches alike. More modern critics, loath to abandon it wholly as legend, have sought to separate a kernel of history from the poetical accretions, and attribute the real value of the story not to its form, but to the underlying thoughts. Martensen describes it as a combina tion of history and sacred symbolism, aa fig urative presentation of an actual event.'" The second narrative may be regarded as embodying the philosophy of the Hebrew mind applied to the everlasting problem of the origin of sin and suffering, a question the solution of which is scarcely nearer us now than it was to the primi tive Hebrews. Hesiod describes man in his primitive state as free from sickness and evil before Prometheus (q.v.) stole fire from heaven, and Pandora (who corresponds to Eve) brought miseries to the earth. Prometheus gives man the capability of knowledge; his daring theft is for man the beginning of a fuller and higher life. /Eschylus regards Prometheus as the rep resentative of humanity led into misery by his self-will until he submits to the higher will of God. This corresponds with the story of Gene sis, save that in the latter the spiritual features are clearer and more distinct. Consult Jere mias, Was Alte Testament im Lichte des alten Orients' (1906) ; Schrader, 'Die Keilenschrif ten and das Alte Testament' (1902) ; Wtinsche, 'Der Mid-rasch Rabba zu Genesis' (1882).