Page:Mythology Among the Hebrews.djvu/73

Rh In the course of our investigations, it will become certain that Jacob belongs to the series of mythical figures which are connected with the nightly heaven. How easily would this conception be disturbed, if we were to accord to all the Agâdâ an absolute voice among the sources of Hebrew mythical investigation! For there it is said in reference to Gen. XXVIII. 11: 'He (Jacob) reached that place and passed the night there, for the sun was come (kî bhâ hash-shemesh), i.e. had set.' On this the Agadist Chaggî of Sephoris remarks, 'This sentence indicates that Jacob, when he was in Bethel, heard the welcoming voices of the angels: "The Sun is come, the Sun is come," i.e. Jacob himself. Many years later, when Jacob's son Joseph told his father the dream in which an allusion is made to Jacob as if he were the Sun (XXXVII. 9, 10), Jacob thought to himself, 'Who has informed my son that my name is Sun?'

I must point out one other peculiarity in this part of the subject. Sometimes the Agadists utilise mythological elements, by supplementing the old mythic tradition with something added by themselves, based on some one of their hermeneutic principles, but which could not possibly be also a portion of the old myth. An example will elucidate this. We will not lay down dogmatically, nor on the other hand dispute the possibility, that the name Bile‘âm Balaam is mythical. It signifies 'the Devourer,' and has consequently been identified for centuries with the Arabic Loḳmân, which has the same meaning. Accordingly Balaam would originally have been a name of the monster which devours the sun. It is not uncommon in mythology to find wisdom, cunning and prudence attributed to the powers hostile to the sun. Hence the serpent appears in the myth endowed with wisdom. This justifies Balaam's character as sage and prophet; the serpent delivers oracles, or is. Balaam is son of