CAVT 1; A.M. Denis, Introduction la littrature religieuse judo-hellnistique, 1-2, Turnhout 2000, 3-28; the most important translations: French: A. Dupont-Somer – M. Philonenko, Ecrits intertestamentaires, Paris 1987, 1767-1796; Italian: Sacchi, 2, 379-475 bibl.; Spanish: A. Dez Macho, Ap³crifos del Antiguo Testamento, 2, Madrid 1983, 317-352; English: H.E.D. Sparks, The Apocryphal Old Testament, Oxford 1984, 141-167; M.D. Johnson, Charlesworth 2, 249-295 Eng. tr. with commentary. Synopsis: M.E. Stone, Atlanta 1994. 2. Many whole and fragmentary texts belong to the Adam cycle. Among the most important of these is the Cave of Treasures, written in Syriac by a Nestorian ca. 500, relying on Julius Africanus’s chronology. We have the Syriac and Arabic versions; there are also versions in Ethiopian, Georgian Book of Nemrod and Coptic fragments. The Cave contains a summary of sacred history: the creation of the world, the sin and death of the first parents 1- 6, the patriarchs before the flood 7-19, Abraham and Moses 20-34, the judges and kings 35-41, the return from exile 43-44, and the history of Jesus the Messiah 44-54. The Cave of Treasures profoundly influenced Christian literature and was often inserted into other works: e.g., Syrian chronicles, the Apocalypse of ps.-Methodius and the ps.- Clementine literature; it also influenced the Easterm legend of the three magi, etc. Other important fragmentary texts include the Testamentum Adae, fragments preserved in various languages and versions; the Struggle of Adam, in four books, a Christian work attributed to Epiphanius of Salamis, written in the 5th-6th c. Like the Cave of Treasures, which influenced the work, it is a summary of sacred history until the appearance of the star to the magi. The title comes from the description of the temptations of Adam and Eve described in it. The Decretum ps. Gelasianum mentions a Paenitentia Adae 5,6,2. The Vita Adae is mentioned in the Chronicle of George Syncellus. The Testamentum dei Protoplastarum is cited by Anastasius the Sinaite. The Liber de filiabus Adae is cited by the Decretum Gelasianum 5,4,7. There are versions in various languages of the Apocalypses of Adam e.g., of Nag Hammadi, codex V, which were used by the gnostics e.g., the Sethians or Barbarians spoken of by Epiphanius: the Evangelium Evae cited by Epiphanius and used by the Sethians and a group of texts on Adam and Eve in Armenian, Georgian and Slavic, which include the De Adami compositione et nomine, the Historia Adae et nepotorum eius, the De chirographo Adae, the Mors Adae, the Historia paenitentiae Adae et Evae and many other writings on Adam and Eve, a list of which is in the CAVT. Interesting legends on Adam can also be found in Christian apocrypha: in the Liber Bartholomaei de resurrectione or in the Responsiones Ioannis of Cathar origin. According to the Acts of Pilate see part III: Descent into Hell, Adam and Eve were saved by Christ when he descended into hell this scene is often depicted in icons. CAVT 2-45; A.M. Denis, Introduction la littrature religieuse judo-hellnistique, 1-2, Turnhout 2000, 28-54; Caverna – CAVT 11; Syr. CSCO 486/Syr 207; Apocalypse of Adam in NH: in editions of the texts of NH; G.W. MacRae, Apocalypse of Adam: HeythrJourn 6 1965 27-35; C.W. Hedrick, The Apocalypse of Adam, Chicago 1980. 3. In books on the first descendants of Adam, the authors were especially interested in two figures, Abel and Seth. Extant are the Vita Abel, written by Symmachus Syriac; the Historia occissionis Abel Fr. Copt.; the Historia Abel et Cain, filiorum Adae Armenian and Georgian; and two Armenian works on Abel CAVT 46-50. Hippolytus Refutatio 5,19-22 cites a Paraphrasis di Set used by the Sethians; writings about Seth are in the writings of Nag Hammadi Secundus Tractatus Magni Seth and Tres columnae Seth both in codex VII and the Intelligentia Noreae uxoris Seth codex IX. Also the Prophetia Seth Epiphanius, Haer. 26,8,1; the Liber Seth in Syriac, now lost; the Evangelium Seth in Armenian and Georgian, and a Liber Seth in Slavic; the Liber apocryphus nomine Seth, Mons Victorialis, a Latin abbreviation of which is in hom. 2 of Opus imperfectum in Matthaeum 5th c.; in Syriac the Tale of the Magi 4th c., which among other things recounts the story of the magi, the appearance of the star over Victorious Mountain in which was the Cave of Treasures and the baptism of the magi CAVT 51-59. Legends about Adam were very popular in the various Christian cultures: Armenian, Irish, Slavic, Ethiopian Miracles of G., in Jewish culture and also in Islamic culture: the Qur’an frequently mentions Adam. CAVT 1-59 bibl.; J.B. Frey, DBS 1, 1928, 101-134; BS 1, 1961, 201-226; LCIK 1, 41-70; 5, 30-31; M.E. Stone, A History of Literature of Adam and Eve, Atlanta 1992; A.M. Denis, Introduction la littrature religieuse judohellnistique, 1-2, Turnhout 2000, 3-58; G.A. Anderson – M.E. Stone, Atlanta 1994 synopsis LAE; Adam in the legends of the Jews: L. Ginsberg, Le leggende degli Ebrei, 1, Milan 1995, 61-108 bibliography; in Irish legends: M. MacNamara, The Apocrypha in the Irish Church, Dublin 1975, 14-24; in Armenian legends: M.E. Stone, Armenian Apocrypha Relating Adam and Eve, Leiden 1996.
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