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 suffers it to appear that the place was holy before the visit of the patriarch (see on 12$6$). It is probable that inauguration-legends had grown up at the chief sanctuaries while they were still in the possession of the Canaanites. We cannot tell how far such legends were transferred to the Hebrew ancestors, and how far the traditions are of native Israelite growth.

(d) Of much less interest to us is the etymological motive which so frequently appears as a side issue in legends of wider scope. Speculalation on the meaning and origin of names is fascinating to all primitive peoples; and in default of a scientific philology the most fantastic explanations are readily accepted. That it was so in ancient Israel could be easily shown from the etymologies of Genesis. Here, again, it is just conceivable that the explanation given may occasionally be correct (though there is hardly a case in which it is plausible); but in the majority of cases the real meaning of the name stands out in palpable contradiction to the alleged account of its origin. Moreover, it is not uncommon to find the same name explained in two different ways (many of Jacob's sons, ch. 30), or to have as many as three suggestions of its historic origin (Ishmael, 16$11$ 17$20$ 21$17$; Isaac, 17$17$ 18$12$ 21$9$). To claim literal accuracy for incidents of this kind is manifestly futile. (e) There is yet another element which, though not mythical or legendary, belongs to the imaginative side of the legends, and has to be taken account of in interpreting them. This is the element of poetic idealisation. Whenever a character enters the world of legend, whether through the gate of history or through that of ethnographic personification, it is apt to be conceived as a type; and as the story passes from mouth to mouth the typical features are emphasised, while those which have no such significance tend to be effaced or forgotten. Then the dramatic instinct comes into play—the artistic desire to perfect the story as a lifelike picture of human nature in interesting situations and action. To see how far this process may be carried, we have but to compare the conception of Jacob's sons in the Blessing of Jacob (ch. 49) with their appearance in the younger narratives of Joseph and his brethren. In the former case the sons are tribal personifications, and the characters attributed to them are those of the tribes they represent. In the latter, these characteristics have almost entirely disappeared, and the central interest is now the pathos and tragedy of Hebrew family life. Most of the brothers are without character or individuality; but the accursed Reuben and Simeon are respected members of the family, and the 'wolf' Benjamin has become a helpless child whom the father will hardly let go from his side. This, no doubt, is the supreme instance of romantic or 'novelistic' treatment which the book contains; but the same idealising tendency is at work elsewhere, and must constantly be allowed for in endeavouring to reach the historic or ethnographic basis from which the legends start.

§ 4. Historical value of the tradition.

It has already been remarked (p. vii) that there are three chief ways in which an oral, and therefore legendary, tradi-