In the continuation of the narrative (chapter iv : 1-2), the birth of two sons, Cain and Abel, is recounted; but beyond that we learn nothing further of Adam and Eve until we reach a totally different document, a genealogical list in chapter V, in which, after a re-statement of the creation of humanity and the assigning of the name Adam (Genesis v : 2) to mankind in general, the birth of Seth, in the 130th year of Adam's life, is recounted, no mention being made of Cain or Abel. Adam is stated to have died at the age of 930 years, after having begotten sons and daughters. In the narrative about Adam thus pieced together from various documents, a further distinction must be made between the story as told in the first three chapters of Genesis and the notes in the fifth chapter. The genealogical list appears to be in reality a list of dynasties, drawn up on the basis of a tradition which be longs to the same category of semi-legendary lore, as the lists preserved by Eusebius and Syn colitis of early Babylonian rulers who lived be fore the flood (see Rogers' History of Babylonia e.nd Assyria, p. 323) ; whereas the story of Adam and Eve in the first three chapters of Genesis is a composite production embodying various popular tales of myths, some elements of which revert to tradition held in common at one time by Hebrews and Babylonians, but which, having passed through an independent develop ment among the Hebrews, have been interpreted in the light of the monotheistic conception of the universe, and preserved as an effective means of illustrating the specifically Jewish document of the creation of man and of his fall from divine grace, as an explanation of the toil and ills with which human existence is filled. It is this dis
tinctly theological conception of Adam which be comes uppermost as the religious ideas of the Old Testament become fixed in men's minds. The story of Adam becomes with the growth of Chris tian theology the most important source for the doctrine of the origin of sin, and over against him is put the second Adam, the first being the fountain of sin, the second the source of salva tion. This conception is fully brought out in the teachings of St. Paul (see especially Romans V 12-21; I. Corinthians xv : 22, and 45-40). In Jewish theology proper the doctrinal develop ment in general is arrested after the separation from Judaism of the new sect made up of the fol lowers of Jesus. The predominant position henceforth occupied in Judaism by obedience to the minute ceremonial prescriptions brings about a concentration of 'Jewish thought on theoretical discussions of the intricacies of biblical and Tal mudical laws, while in _Once of doctrinal elabora tion we have the homiletical interpretation of the narrative in Genesis, which leads to numer ous additions to rabbinical literature of the bib lical narrative of Adam and of the creation in general, as well as of the stories of the patri archs in the Book of Genesis. These stories about Adam are collected in the so-called Midrash Rabba to Genesis, a German translation of which was published by W'unsche (Der Midrasch Rabba :u (.enesis, 1SS2.). From the Jews the stories made their way to the Arabs, and snatches of them are embodied in the Koran. Consult Sale's Translation of the Koran and notes (London, 1377), especially to Suras 15 and 17.