The Armenian Apocryphal Adam Literature.

• Author: Cowe, S.P.

This work, representing the author's unrevised doctoral thesis of 1983, offers an important contribution to the study of later traditions concerning the protoplasts. The three writings investigated (Armenian Adam Cycle, History of the Repentance of Adam and Eve, and Words of Adam to Seth) evince a number of unique facets, e.g., Enoch's construction and maintenance of a garden in contrition for the sin which alienated man from God as the background to his translation to the divine presence. It is also suggested that the treatment of Cain's fratricide is the richest in circumstantial detail of any that survive. The first two provide distinct (though related) synopses of primordial history up to the flood, whereas the third (and briefest) text focuses on Seth's role as comforter.

Utilizing an edition from the end of last century based on a single witness, Preuschen had argued impressionistically for a Sethian gnostic setting for the material. In response to a significant criticism of its crude form a more refined version of the theory has been proposed which, while envisioning an ultimate gnostic matrix for the data, recognizes that this aspect of the texts became attenuated in the course of transmission. Although discussing certain themes which might be considered gnostic, Lipscomb wisely avoids committing himself categorically on the issue. Rather, he concentrates attention on the second aspect, citing literary and linguistic features from which he concludes that the narratives are original Armenian compositions of the medieval period.

Nevertheless, the tradition of the Adam Cycle in particular did not crystallize into a final form but underwent considerable evolution. The author convincingly proves Stone's hypothesis that the four divisions found in the manuscripts (Transgression, Expulsion, Abel and Cain, and Tidings of Seth) are a subsequent development, directly or indirectly related to the homilies which immediately follow them in some of the witnesses. In view of the importance of Adamic material for popularizing Armenian theology it is regrettable that these commentaries have been excluded from consideration. However, a variant tradition is presented in the appendix which Lipscomb follows Anasyan in styling a second recension. Although dependent on the preceding, it reveals ongoing changes in language and thought characterized by heightened reverence towards the subject matter and stylistic streamlining of the awkward transitions and...