E V E E V E eion of the vapour just formed, thus causing the amount of vapour near the liquid to approach more nearly to the state of saturation than would otherwise be the case, and thus the rate of condensation will be increased and the apparent rate of evaporation diminished. Nevertheless, we must conclude that the amount of vapour ultimately contained in each cubic centimetre of the space above the liquid, when no further evaporation takes place, will be the same as if no other gas or vapour were present, if we do not consider the space actually occupied by the particles themselves, for the number of particles prevented from entering the liquid by reflection from the foreign gas or vapour, will be exactly equal to the number which after leaving the liquid are re flected and caused to re-enter the liquid by the same means. For further information on this subject the reader is re ferred, among other articles, to DIFFUSION, HEAT, and METEOROLOGY. (w. G.) EVE, the English transcription, through the Latin Eva ind Greek Em, of the Hebrew name njn Havva, which, according to Gen. iii. 20, was given by Adam to his wife because she was " mother of all living." Taken literally, the word means life, and in this sense it occurs in Phoeni cian, though not in Hebrew, which uses as a common noun the slightly different form Hjn. So the Septuagint cor rectly renders the word by Zwrj. The rendering lifegiver (Symmachus, ZwoyoVos) is philologically less satisfactory, though still supported by Iliehm. 1 In the Old Testament Eve is mentioned only in the so- called Jehovistic narrative of Gen. ii.-iv. In this narrative, which it is unnecessary to repeat, the original creation of woman is so set forth as to teach the ethical value and dignity of the relation of marriage, which, according to God s original ordinance, is not founded on sensual instincts, but corresponds to a necessity of that higher part of man s nature which raises him above the brute creation (Gen. ii. 18-20). The relation of the wife to her husband is one of dependence (comp. 1 Tim. ii. 13, but especially 1 Cor. xi. 8, 9, which rightly interprets the significance of the creation of Eve from Adam s rib) but not of subjection. The woman is not the servant of her husband, but a "help meet for him " more literally a help corresponding to him without which he would be himself incomplete. And so marriage constitutes the closest human relationship, and establishes between husband and wife a union, or rather a unity, stronger than the ties of blood (Gen. ii. 24). On the other hand, the dominion of the husband over the wife characteristic of antique society is represented as a fruit of the fall (Gen. iii. 16), and connected with the predominance of sensual passion (desire) over the ethical attachment of the sexes. These ideas reappear more or less clearly in various parts of the Old Testament, in the description of true love in Canticles, and in what is said of marriage in the Proverbs, especially in the doctrine, Prov. ii. 1 7, that marriage is a " divine covenant." But there is no direct reference to the narrative of Genesis in the other canonical books of the Old Testament, though some interpreters seek an allusion to the creation of Adam and Eve in the obscure passage Mai. ii. 15. In the apocryphal book of Tobit (viii. G, 7) the pure relation of true marriage is illustrated by reference to Gen. ii. ; 2 but it is only in the New Testament that the original ideal of married life is authoritatively set forth by our Lord as the rule of a higher morality than that of Mosaism (Mat. xix. ; Mark x.) The abrogation of 1 Other ancient etymologies, which have no scientific value but are in part connected with curious speculations, may be found in the Ono- mastica (Ed. Laganle, 1870) and in Fabricius, Codex Pseudep. V. T., p. 103. The recent conjecture of Kleinert. who connects the name with Arabic el hawdnt, the, longest ribs, is philologically inadmissible. 2 Another reference to the creation of woman appears in the Latin text of Ecclesiasticus xvii. 5. but is lacking in the Greek. the one-sided law of divorce, and the restoration of marriage to the ideal instituted before the fall, involve the abolition in Christian society of the antique subjection of woman (comp. Hosea ii. 16). The other parts of the history of Eve have less importance for biblical theology and ethics, and receive little more than casual notice in the New Testament (2 (Jor. xi. 3; 1 Tim ii. 14, 15). To this notice of the biblical materials on the subject may be added a brief indication of the legendary additions to the narrative of Genesis, and some account of the way in which that narrative has been treated by theologians and scholars in different ages. Legends. The earliest source for the legendary history of Eve which remains to us is the book of Jubilees or Lepto- genesis, a Palestinian work, composed before the destruction of the temple by Titus (see APOCALYPTIC LITERATURE). In this book, which was largely used by Christian writers, we find a chronology of the lives of Adam and Eve and the names of their daughters, A van and Azura. 3 The Targum of Jonathan informs us that Eve was created from the thirteenth rib of Adam s right side, thus taking the view, still soberly maintained by Delitzsch, that Adam had a rib more than his descendants. The Jewish Midrash and the Talmud contain many other stories, always absurd and often disgusting, of which a sufficient account may be found in Bartolocci s Bibliotheca liabbinica, and Eisen monger s Entdecktes Judenthiim. The curious reader may also consult Breithaupt s Latin translation of Jarchi On tlie Pentateuch (Gotha, 1710), and Wagenseil s Sota (pp. 637, 751). Some of the Jewish legends show clear marks of foreign influence. Thus the notion that the first man was a double being, afterwards separated into the two persons of Adam and Eve (Derachot, f. 61 ; Erubin, f. 18), may be traced back to Philo (De mundi opif., 53 ; comp. Qucest. in Gen., lib. i. 25), who borrows the idea, and almost the words, of the myth related by Aristophanes in the Platonic Symposium, which, in extravagant form, explains the passion of love by the legend that male and female originally formed one body. This myth, which is treated with much respect by later Platonists, may have come from the East, but it is not Semitic. There is an analogous Eranian legend in the Bundehesh, 4 and an Indian legend, which, ac cording to Spiegel, has presumably an Eranian source. 5 Legendary developments of the history of Adam and Eve were not confined to the Jews, but were equally popular in the Christian church and among the heretical sects. The apocryphal literature of the subject is noticed in the article ADAM ; but a reference may here be added to the history of Adam and Eve published by Ceriani, Monumenta sacra et prof ana, torn, v., Milan, 1868. An idea of the contents of this literature may be derived from Rcensch s Buck der Jubilaen. See also Fabricius, Codex Pseudep. V. T., p. 95 sey. History of Interpretation. The following remarks are supplementary to what has been already said in the article ADAM. Minds trained under the influence of the Jewish Haggada, in which the whole biblical history is freely intermixed with legendary and parabolic matter, would not naturally formu late the question how far the story of Gen. ii.-iv. is to be regarded as literal history 1 But that question necessarily arose when Jewish learning came into contact with Greek thought. Josephus, in the prologue to his Arcliaeo- 3 These names underwent many transformations in the course of time. The various forms are carefully catalogued by Rrcnsch, Buck der JMlae.n, p. 373 (Leipsic, 1874). Jewish, Mahometan, and Chris tian notions alxiut the children of the Protoplasts are collected with his usual learning by Selden, De Jure Naturali, Ac., lib. v. cap. 8. 4 Spiegel, Erdnische Alter thumskunde, vol. i. p. 511. 8 Muir s Sanscrit Texts, vol. i. p. 25.; cf. Spiegel, op. tit., vol. i. p.
453.