It is both real and symbolic. It is real in that it describes events that truly took place but symbolic in that it does not recount an exact scientific and historical rendering of events.
The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man. . . (Catechism 390).
We cannot say: creation or evolution, inasmuch as these two things respond to two different realities. The story of the dust of the earth and the breath of God, which we just heard, does not in fact explain how human persons come to be but rather what they are. It explains their inmost origin and casts light on the project that they are. And, vice versa, the theory of evolution seeks to understand and describe biological developments. But in so doing it cannot explain where the “project” of human persons comes from, nor their inner origin, nor their particular nature. To that extent we are faced here with two complementary—rather than mutually exclusive—realities (Cardinal Joseph Ratzinger, In the Beginning: A Catholic Understanding of the Story of Creation and the Fall [Eerdmans, 1995], 50).
For who that has understanding will suppose that the first and second and third day existed without a sun and moon and stars and that the first day was, as it were, also without a sky? . . . I do not suppose that anyone doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance and not literally (Origen, The Fundamental Doctrines 4:1:16 ).