Ambrose of Milan : What does the phrase 'deep sleep' signify? Does it not mean that when we contemplate a conjugal union we seem to be turning our eyes gradually in the direction of God's kingdom? Do we not seem, as we enter into a vision of this world, to partake a little of things divine, while we find our repose in the midst of what is secular and mundane? Hence, after the statement, 'He cast Adam into a deep sleep and he slept,' there follows: 'The rib which God took from Adam he built into a woman.' [ Genesis 2:21,22 ] The word 'built' is well chosen in speaking of the creation of a woman because a household, comprising man and wife, seems to point toward a state of full perfection. One who is without a wife is regarded as being without a home. As man is considered to be more skillful in public duties, so woman is esteemed to be more adaptable to domestic ministrations. Reflect on the fact that He did not take a part from Adam's soul but a rib from his body, that is to say, not soul from a soul, but 'bone of my bone and flesh of my flesh' [ Genesis 2:23 ] will this woman be called. Thus we have made clear the cause of the generation of man. But many who reflect deeply on this question are disturbed by another problem. How explain the fact that animals and beasts of the field and birds of the air were in Paradise, if at the beginning God bestowed this great gift to men, namely, the privilege of living there and of expecting afterward that, as a reward of merit, all just men should be restored to that place? Hence, many hold that by Paradise is meant the soul of man and that, while man was placed there as a worker and guardian, certain seeds of virtue sprouted forth. This may be taken to mean that the mind of man, whose virtue it is to cultivate the soul intensively, not only performs its appropriate function, but also acts as a custodian of the work accomplished. The beasts of the field and the birds of the air which were brought to Adam are our irrational senses, because beasts and animals represent the diverse emotions of the body, whether of the more violent kind or even of the more temperate. What else are we to consider the birds of the air if not as representations of our idle thoughts which, like winged creatures, flit around our souls and frequently lead us by their varied motions now in one direction, now in another? Wherefore our faculty of perception, which in Greek is represented by the word aithesis constitutes the most congenial aid to the work of our minds. Except for our intellect [ nous ] the mind has been unable to find another faculty so like itself. Perhaps you may argue that God is Himself the Author of error, because He also placed in such a Paradise entities such as these-I mean the passions of the body and the vanity of thoughts that are fleeting and empty. Take note of what He says: 'Have dominion over the fish of the sea, the birds of the air and all the animals that crawl upon the earth.' [ Genesis 1:25 ] You see that He granted to you the power of being able to discern by the application of sober logic the species of each and every object, in order that you may be induced to form a judgment on all of them. God called them all to your attention, so that you might realize that your mind is superior to all of them. Why have you now willed to make part of yourself and to link close to you what you have discovered to be a totally alien substance? God surely has given you a sense of perception, whereby you can know things in general and can form a judgment about them. Because you were unable to observe God's commands you were deservedly ejected from that fertile Garden. God came to the realization that you were weak and could not discriminate. Hence, He spoke to men in their weakness. 'Do not judge that you may not be judged.' [ Matthew 7:1 ] He bade you, therefore, to be obedient to His imposed command, because He knew that your judgment was weak. If you had not disregarded this order, you would never ha[ve] run the risk of wavering in your judgment. And, since you wished to form a judgment, for that reason He added: 'Indeed Adam has become like one of us, knowing good and evil.' [ Genesis 3:22 ] You desired to claim judgment as your right. Hence you ought not to oppose the penalty for misguided judgment. Nevertheless, He placed you in such a position outside Paradise that the recollection of it may never leave you. Hence the just are caught up into Paradise, just as Paul 'was caught up into paradise and heard secret words that man may not repeat.' [ 2 Corinthians 12:4,5 ] And if by the vigor of your mind you are caught up from the first heaven to the second and from the second heaven to the third, we can explain it in this way. Each and every man is first of all corporeal; secondly, he is of a sensual nature; and thirdly, he is spiritual in that he is carried to the third heaven to behold the brilliance of spiritual grace. 'The sensual man does not perceive the things that are of the Spirit.' [ 1 Corinthians 2:14 ] For that reason the ascent into the third heaven is necessary for him in order that he may be caught up into Paradise. At this stage, without incurring danger, you will be caught up, in order that you may be able to pass judgment on all things, because 'the spiritual man judges all things and he himself is judged by no man.' [ 1 Corinthians 2:15 ] Perchance, although still infirm, you will hear secret words that man may not repeat. Forbear to reveal anything and keep in your heart what you shall hear. Paul the Apostle kept these words in his heart lest he fall and for a certainty lead others into sin. Or perhaps Paul used the words 'that man may not repeat' [ 2 Corinthians 12:4 ] because he was still in the body, that is to say, because he saw the passions of this body of ours and because he saw the law of his flesh 'warring against the law of his mind.' [ Romans 7:23 ] I prefer to take the meaning in this sense, lest the question of future danger should seem to be disregarded. That would imply freedom during our lifetime from the anxiety and dread of snares which might lead to sin in the future. Whoever, therefore, shall reach upward into Paradise by the exercise of virtue will hear those hidden and secret words of God. He shall hear, too, the Lord speaking as to the repentant thief who abandoned his life of thievery for one of faith: 'This day thou shalt be with me in paradise.' [ Luke 23:43 ] — On Paradise Cyril of Jerusalem : Of whom in the beginning was Eve begotten? What mother conceived her, the motherless? But the Scripture says that she was born out of Adam's side. Is Eve then born out of man's side without a mother, and is a child not to be born without a father, of a virgin's womb? This debt of gratitude was due to men from womankind: for Eve was begotten of Adam and not conceived of a mother, but as it were brought forth of man alone. — Catechetical Lecture 12:29 Jerome : (Ver. 21.) And the Lord God sent a trance upon Adam. For trance, that is, the departure of the mind, is called Thardema in Hebrew, which Aquila interprets as descent, and Symmachus as heavy and deep sleep. Finally, it follows: And he slept. The same word is used in Jonah (1:5) for a deep sleep. — Hebrew Questions on Genesis John Chrysostom : So, now that all the animals were created and had received their names from the first man, the loving Lord made it his concern to create a helpmate for him of his kind; having arranged everything with this creature of his in mind and for his sake brought forth all this visible creation, after all the other beings he creates also woman. Notice how he teaches us precisely the process of her creation too. I mean, after teaching us that he wanted to produce for man a helpmate like him by saying previously, "Let us make him a helpmate like him self," and then adding, "There proved to be no help mate of his own kind," accordingly he set about the formation of this creature of similar properties to him, and the text says, "God caused drowsiness to come upon Adam, and he slept. God took one of Adam's ribs and closed up the flesh in its place. The Lord God fashioned the rib he had taken from Adam into a woman and brought her to Adam." [ Genesis 2:21, Genesis 2:22 ] There is great force in these words, surpassing all human reasoning. I mean, it is not possible to comprehend their grandeur in any other way than by viewing everything with the eyes of faith. "God caused drowsiness to come upon Adam," the text says, "and he slept." Notice the precision of the teaching. This blessed author has stipulated both things, or rather the Holy Spirit through his tongue, teaching us the sequence of what happened. "God caused drowsiness to come upon Adam," the text says, "and he slept." It wasn't simply drowsiness that came upon him nor normal sleep; instead, the wise and skillful creator of our nature was about to remove one of Adam's ribs. Lest the experience cause him pain and afterwards he be badly disposed towards the creature formed him from His rib, and through memory of the pain bear a grudge against this being at its formation, God induced in him this kind of sleep: He caused a drowsiness to come upon him and bid him be weighed down as though by some heavy weight. His purpose was that, far from allowing man to suffer any sense of what was happening, he should, like some excellent craftsman, do away with mere appearances, supply for any deficiencies and in his own loving kindness create what had thus been taken from man. The text says, remember, "God caused drowsiness to come upon Adam, and he slept. God took one of Adam's ribs and closed up the flesh in its place" so that after the release of sleep he could not feel the loss he was suffering. You see, even if he was unaware at the time of the removal, nevertheless afterwards he would be likely to realize what had happened. So lest he cause him pain in removing it, or the loss of it cause him any distress later, he thus provided for both eventualities by making the removal painless and supplying for the loss without letting him feel anything of what had happened. So, the text says, the lord God took the rib and fashioned it into a woman. A remarkable expression, defying our reasoning with its extraordinary boldness. After all, every thing done by the lord has this character: forming the human being from dust is no less remarkable than this. Notice the considerateness of Sacred Scripture in the words employed with out limitations in mind: "God took one of his ribs," the text says. Don't take the words in human fashion; rather, interpret the concreteness of the expressions from the viewpoint of human limitations. You see, if he had not used these words, how would we have been able to gain knowledge of these mysteries which defy description? Let us therefore not remain at the level of the words alone, but let us understand everything in a manner proper to God because applied to God. That phrase, "He took," after all, and other such are spoken with our limitations in mind. Now consider how here again he follows the same practice as in the case of Adam. I mean, just as in that case he said once, a second time and in fact frequently, "The Lord God took the human being that he had formed" and again, "The Lord God instructed Adam," and further, "The Lord God said, "let us make him a helpmate like himself," so here too it says, "The Lord God fashioned the rib he had taken from Adam into a woman," and previously, "The Lord God caused drowsiness to come upon Adam." So that your might know that there is no difference between Father and Son in these expressions; instead, on account of both of them having the one essence, Sacred Scripture applies the names indiscriminately. See at any rate how, in the case of the formation of woman as well, it followed the same practice, saying, "The Lord God fashioned the rib he had taken from Adam into a woman." What would be said in this case by those heretics who are always intent on calling everything into question and who hold the opinion that the origin of the Creator of all has been comprehended? What words can express the full sense of this? What kind of mind can grasp it? He took one rib, the text says and how from this single rib did he fashion the collect being yet why do I say, how from this single thing did he fashion the being? Tell me, how did the removal happen? How was it he felt nothing of the removal? You can tell me none of these things; only the one who did the creating knows. So if we don't comprehend these things we are familiar with and what has to do with the formation of the being of the same race as ourselves, how much madness and folly does it betray to meddle in what concerns the Creator and to allege that those matters have been comprehended which not even incorporeal and divine powers have knowledge of, but rather continue without ceasing to praise in fear and trembling? "The Lord God," the text says, "fashioned the rib he had taken from Adam into a woman." See the precision of Scripture. I mean, it no longer said, He formed, but "He fashioned," since he took part of what was already formed and, so to say, made up for what was lacking. Hence it says, "He fashioned:" he didn't perform further shaping, but took some small part of the shaping already done, fashioned this part and made a complete being. How great the power of God, the master craftsman, making a likeness of those limbs from that tiny part, creating such wonderful senses, and preparing a creature complete, entire and perfect, capable both of speaking and of providing much comfort to man by a sharing of her being. For it was for the consolation of this man that this woman was created. Hence Paul also said, "Man was not created for woman, but woman for man." [ I Cor 11:9 ] Do you see how everything is made for him? I mean, after the act of creation, after the brute beasts were brought forth, some suited for eating and some capable of assisting with man's service the human being that had been formed stood in need of someone to talk to and able to offer him much comfort by a sharing of her being. So, from man's rib God creates this rational being, and in his inventive wisdom he makes it complete and perfect, like man in every detail rational, capable of rendering him what would be of assistance in times of need and the pressing necessities of life. It was God, you see, who was arranging everything in his wisdom and creative power. After all, we for our part, even though unable with the limitations of our reasoning to comprehend the way things happen, nevertheless believe that everything yields to his will and that whatever he directs is in fact brought forth. "The Lord God." The text says, "fashioned the rib he had taken from Adam into a woman, and led her to Adam," showing that it was for him that he had made her. He led her to Adam, it says. that is, since among all the other creatures there proved to be no helpmate of his kind (so the text says), lo, the promise I made (having guaranteed as I did to provide you with a helpmate of your kind) I kept by giving you one. John Chrysostom : "God caused drowsiness to come upon Adam," the text says, "and he slept." It wasn't simply drowsiness that came upon him nor normal sleep; instead the wise and skillful creator of our nature was about to remove one of Adam's ribs. Lest the experience cause Adam afterward to be badly disposed toward the creature formed from his rib and through memory of the pain bear a grudge against this being at its formation, God induced in him this kind of sleep. God caused a drowsiness to come upon him and bid him be weighed down as though by some heavy weight. — HOMILIES ON Genesis 15.7 Philo of Alexandria : (25) What the rib is which God took from the man whom he had formed out of the earth, and which he made into a woman? [Genesis 2:21-22] The letter of this statement is plain enough; for it is expressed according to a symbol of the part, a half of the whole, each party, the man and the woman, being as sections of nature co-equal for the production of that genus which is called man. But with respect to the mind, man is understood in a symbolical manner, and his one rib is virtue, proceeding from the senses; but woman, who is the sensation of counsel, will be more variable. But some think that the rib means valour and vigour, on which account men call a boxer who as strong loins eminently strong. Therefore, the lawgiver relates that the woman was formed out of the rib of the man, indicating by that expression, that one half of the body of the man is woman. And this is testified to by the formation of the body, by the way in which it is put together, by its motions and vigour, by the force of the soul, and its strength; for all things are regarded as in a twofold light; since, as the formation of the man is more perfect, and, if one may so say, more double than the formation of the woman, so also it required half the time, that is to say forty days; when, for the imperfect, and, if I may so call it, half section of the man, that is to say the woman, there was need of a double allowance, that is to say, of eighty days, so that the doubling of the time required for the nature of the man might be changed, in order to the formation of the peculiar properties of the woman; for that body, and that soul, the nature of which is in a twofold ratio, the body and soul, that is, of the man, require but half of the delineation and formation: but that body of which the nature and construction is in the ratio of one half, namely, that of the woman, her formation and delineation is in a twofold ratio... (27) Why, as other animals and as man also was made, the woman was not also made out of the earth, but out of the rib of the man? (#Genesis 2:21). This was so ordained in the first place, in order that the woman might not be of equal dignity with the man. In the second place, that she might not be of equal age with him, but younger; since those who marry wives more advanced in years than themselves deserve blame, as having overturned the law of nature. Thirdly, the design of God was, that the husband should take care of his wife, as of a necessary part of himself; but that the woman should requite him in turn with service, as a portion of the universe. In the fourth place, he admonishes man by this enigmatical intimation, that he should take care of his wife as of his daughter; and he admonishes the woman that she should honour her husband as her father. And very rightly, since the woman changes her habitation, passing from her own offspring to her husband. On which account, it is altogether right and proper that he who has received should take upon himself the liability in respect of what has been given; and that she who has been removed should worthily give the same honour to her husband which she has previously given to her parents; for the husband receives his wife from her parents, as a deposit which is entrusted to him; and the woman receives her husband from the law. — QUESTIONS AND ANSWERS ON GENESIS, I Quodvultdeus : The apostle Paul testifies that this passage has both a plain and an allegorical meaning. Discussing it in his letter to the Ephesians, he asserts, "This is a great mystery, but I speak concerning Christ and the church." The great mystery is that Adam hopes after receiving the promise. He sees that the spouse in whom he believed is now united to him. Therefore he symbolically announces to us that through faith the church will be the mother of humankind. It is evident that since Eve had been created from the side of the sleeping Adam, he has foreseen that from the side of Christ hanging on the cross the church, which is in truth the mother of the whole new humankind, must be created. In fact the church is "the woman who is guarded for a time, and times, and half a time, from the face of the serpent." — BOOK OF PROMISES AND PREDICTIONS OF GOD 1.3 Severian of Gabala : Did Adam not suffer pain? Did he not experience agony? A single hair is plucked from the body and we feel pain. Even if one is deeply asleep, he will awake from the pain. Here, however, many hairs are plucked out, even a rib torn out, and the sleeper does not awake? God did not remove the rib violently, which would awaken Adam. He did not wrench it out. Instead Scripture, desiring to reveal the quickness of God's technique, says "he took a rib out of him and he did not awake." — ON THE CREATION OF THE WORLD 5.8 Tertullian : It is certain that, from the very beginning of his nature, man was impressed with these instincts (of sleep). (Genesis 2:21). If you receive your instruction from God, (you will find) that the fountain of the human race, Adam, had a taste of drowsiness before having a draught of repose; slept before he laboured, or even before he ate, nay, even before he spoke; in order that men may see that sleep is a natural feature and function, and one which has actually precedence over all the natural faculties. From this primary instance also we are led to trace even then the image of death in sleep. For as Adam was a figure of Christ, Adam's sleep shadowed out the death of Christ, who was to sleep a mortal slumber, that from the wound inflicted on His side might, in like manner (as Eve was formed), be typified the church, the true mother of the living. This is why sleep is so salutary, so rational, and is actually formed into the model of that death which is general and common to the race of man. God, indeed, has willed (and it may be said in passing that He has, generally, in His dispensations brought nothing to pass without such types and shadows) to set before us, in a manner more fully and completely than Plato's example, by daily recurrence the outlines of man's state, especially concerning the beginning and the termination thereof; thus stretching out the hand to help our faith more readily by types and parables, not in words only, but also in things. [Treatise on the Soul 43] — A Treatise on the Soul Tertullian : We hold the soul to be perennially active because of its continual movement, which is a sign both of its divinity and its immortality. So, then, when rest comes—rest, that special comfort of bodies—the soul disdains an idleness that is alien to its nature and, deprived of the faculties of the body, makes use of its own. This power we call ecstasy. This occurs when we are deprived of the activity of the senses. Lacking sensory input the soul reflects conditions akin to delirium. Thus, in the beginning, sleep was preceded by ecstasy, as we read: "God sent an ecstasy upon Adam, and he slept." Sleep brought rest to the body, but ecstasy came over the soul and prevented it from resting, and from that time this combination constitutes the natural and normal form of the dream. — ON THE SOUL 45.1-3