Part 1

Legends of Old Testament Characters.

Legends Of Old Testament Characters,

From

The Talmud and Other Sources.

By The

Rev. S. Baring-Gould, M.A.,

_Author of “Curious Myths of the Middle Ages,” “The Origin and Development of Religious Belief,” “In Exitu Israel,” etc._

London and New York: MACMILLAN AND CO. 1871.

[_The Right of Translation and Reproduction is reserved._]

LONDON

R. CLAY, SONS, AND TAYLOR, PRINTERS,

BREAD STREET HILL.

PREFACE.

An incredible number of legends exists connected with the personages whose history is given in the Old Testament. The collection now presented to the public must by no means be considered as exhaustive. The compiler has been obliged to limit himself as to the number, it being quite impossible to insert all. He trusts that few of peculiar interest have been omitted.

The Mussulman traditions are nearly all derived from the Talmudic writers, just as the history of Christ in the Koran is taken from the Apocryphal Gospels. The Koran follows the “Sepher Hajaschar” (Book of the Just) far more closely than the canonical Scriptures; and the “Sepher Hajaschar” is a storehouse of the Rabbinic tradition on the subject of the Patriarchs from Adam to Joshua.

The Jewish traditions are of various value. Some can be traced to their origin without fail. One class is derived from Persia, as, for instance, those of Asmodeus, the name of the demon being taken, along with his story, from Iranian sources. Another class springs from the Cabbalists, who, by permutation of the letters of a name, formed the nuclei, so to speak, from which legends spread.

Another class, again, is due to the Rabbinic commentators, who, unable to allow for poetical periphrasis, insisted on literal interpretations, and then coined fables to explain them. Thus the saying of David, “_Thou hast heard me from among the horns of the unicorns_,” which signified that David was assisted by God in trouble, was taken quite literally by the Rabbis, and a story was invented to explain it.

Another class, again, is no doubt due to the exaggeration of Oriental imagery, just as that previously mentioned is due to the deficiency of the poetic fancy in certain Rabbis. Thus, imagination and defect of imagination, each contributed to add to the store.

But when we have swept all these classes aside, there remains a residuum, small, no doubt, of genuine tradition. To this class, if I am not mistaken, belong the account of Lamech and his wives, and the story of the sacrifice of Isaac. In the latter instance, the type comes out far clearer in the Talmudic tradition than in the canonical Scriptures; and this can hardly have been the result of Jewish interpolation, knowing, as they did, that Christians pointed triumphantly to this type.

* * * * *

With regard to Jewish traditions, it is unfortunate that both Eisenmenger and Bartolocci, who collected many of them, were so prejudiced, so moved with violent animosity against the Rabbinic writers, that they preserved only the grotesque, absurd, and indecent legends, and wholly passed over those—and there are many of them—which are redolent of poetry, and which contain an element of truth.

* * * * *

A certain curious interest attaches to these legends—at least, I think so; and, should they find favour with the public, this volume will be followed by another series on the legends connected with the New Testament characters.

The Author is not aware of any existing collection of these legends, except that of M. Colin de Plancy, “Legendes de l’Ancien Testament,” Paris, 1861; but he has found this work of little or no use to him in composing his volume, as M. de Plancy gives no reference to authorities; and also, because nearly the whole of the contents are taken from D’Herbelot’s “Bibliothèque Orientale” and Migne’s “Dictionnaire des Apocryphes.”

It will be necessary to add a few words on certain works largely quoted in the following pages.

1. Dr. G. Weil’s “Biblische Legende der Muselmänner,” Frankfurt a. M., 1845, is derived from three Arabic MS. works—“_Chamis_,” by Husein Ibn Mohammed Ibn Alhasan Addiarbekri; “_Dsachirat Alulun wanatidjat Alfuhum_,” by Ahmed Ibn zein Alabidin Albekri; and “_Kissat Alanbija_,” by Mohammed Ibn Ahmed Alkissai.

2. The Chronicle of Abou-djafar Mohammed Tabari was translated into Persian by Abou Ali Mohammed Belami, who added sundry traditions circulating in Persia; and has been rendered into French, in part, by M. Hermann Zolenberg, for the Oriental Translation Fund, Paris, 1867.

3. The “Sepher Hajaschar,” or Book of Jasher (Yaschar), is quoted from the translation by Le Chevalier P. L. B. Drach, inserted in Migne’s “Dictionnaire des Apocryphes.”

4. Eisenmenger, “Neuentdektes Judenthum,” 2 vols. 8vo, Königsburg, 1711, contains a great many Rabbinic traditions collected from sources inaccessible to most persons.

5. Bartolocci, “Bibliotheca Magna Rabbinica,” 4 vols. fol., Rome, 1675-93, is a very valuable storehouse of information, but sadly disfigured by prejudice.

CONTENTS.

PREFACE . . . v

I. THE FALL OF THE ANGELS . . . 1

II. ADAM . . . 7

1. The Creation of Man . . . 7

2. The Pre-Adamites . . . 14

III. EVE . . . 15

IV. THE FALL OF MAN . . . 21

V. ADAM AND EVE AFTER THE FALL . . . 34

VI. CAIN AND ABEL . . . 55

VII. THE DEATH OF ADAM . . . 62

VIII. SETH . . . 66

IX. CAINAN SON OF ENOS . . . 69

X. ENOCH . . . 70

1. The Translation of Enoch . . . 70

2. The Book of Enoch . . . 73

XI. THE GIANTS . . . 77

XII. LAMECH . . . 82

XIII. METHUSELAH . . . 84

XIV. NOAH . . . 85

XV. HEATHEN LEGENDS OF THE DELUGE . . . 91

XVI. THE PLANTING OF THE VINE . . . 106

XVII. THE SONS OF NOAH . . . 109

XVIII. RELICS OF THE ARK . . . 111

XIX. CERTAIN DESCENDANTS OF HAM . . . 113

XX. SERUG . . . 116

XXI. THE PROPHET EBER . . . 117

XXII. THE PROPHET SALEH . . . 122

XXIII. THE TOWER OF BABEL . . . 130

XXIV. ABRAHAM . . . 135

1. His Youth and early Struggles . . . 135

2. The Call of Abraham, and the Visit to Egypt . . . 148

3. The War with the Kings . . . 152

4. The Birth of Ishmael . . . 157

5. The Destruction of Sodom and Gomorrah . . . 158

6. The Birth of Isaac . . . 163

7. The Expulsion of Hagar and Ishmael . . . 167

8. The Strife between the Shepherds . . . 171

9. The Grove in Beer-sheba . . . 172

10. The Offering of Isaac . . . 174

11. The Death of Sarah . . . 183

12. The Marriage of Isaac . . . 187

13. The Death of Abraham . . . 189

XXV. MELCHIZEDEK . . . 191

XXVI. OF ISHMAEL AND THE WELL ZEMZEM . . . 196

XXVII. ESAU AND JACOB . . . 201

XXVIII. JOSEPH . . . 213

XXIX. THE TESTAMENTS OF THE TWELVE PATRIARCHS . . . 229

XXX. JOB . . . 231

XXXI. JETHRO . . . 237

XXXII. MOSES . . . 238

1. Israel in Egypt . . . 238

2. The Birth and Childhood of Moses . . . 245

3. The Youth and Marriage of Moses . . . 252

4. Moses before Pharaoh . . . 261

5. The Passage of the Red Sea . . . 268

6. The giving of the Law . . . 273

7. The Manna . . . 278

8. The smitten Rock . . . 279

9. Moses visits El Khoudr . . . 281

10. The Mission of the Spies . . . 284

11. Of Korah and his Company . . . 287

12. The Wars of the Israelites . . . 290

13. The Death of Aaron . . . 293

14. The Death of Moses . . . 296

XXXIII. JOSHUA . . . 301

XXXIV. THE JUDGES . . . 304

XXXV. SAMUEL . . . 305

XXXVI. SAUL . . . 311

1. War with the Philistines.—Goliath slain . . . 311

2. Saul’s Jealousy of David . . . 315

3. The Death of Saul . . . 317

XXXVII. DAVID . . . 318

XXXVIII. SOLOMON . . . 333

1. How Solomon obtained Power . . . 333

2. How Solomon feasted all Flesh . . . 335

3. The Building of the Temple . . . 337

4. The Travels of Solomon . . . 339

5. The History of the Queen of Sheba . . . 344

6. Solomon’s Adventure with the Apes . . . 350

7. Solomon marries the Daughter of Pharaoh . . . 350

8. How Solomon lost and recovered his Ring . . . 352

9. The Death of Solomon . . . 355

XXXIX. ELIJAH . . . 356

XL. ISAIAH . . . 359

XLI. JEREMIAH . . . 362

XLII. EZEKIEL . . . 363

XLIII. EZRA . . . 364

XLIV. ZECHARIAH . . . 366

I. THE FALL OF THE ANGELS.

In the beginning, before the creation of heaven and earth, God made the angels; free intelligences and free wills; out of His love He made them, that they might be eternally happy. And that their happiness might be complete, He gave them the perfection of a created nature; that is, He gave them freedom.

But happiness is only attainable by the free will agreeing in its freedom to accord with the will of God. Some of the angels by an act of free will obeyed the will of God, and in such obedience found perfect happiness; other angels by an act of free will rebelled against the will of God, and in such disobedience found misery.

Such is the catholic theory of the fall of the angels.

Historically, it is represented as a war in heaven. “_And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him._”[1] The reason of the revolt was that Satan desired to be as great as God. “_Thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation in the sides of the north; I will ascend above the heights of the clouds; I will be like the Most High._”[2]

The war ended in the fall of Satan and those whom he had led into apostasy; and to this fall are referred the words of Christ, “_I saw Satan like lightning fall from heaven_.”[3]

Fabricius, in his collections of the apocryphal writings of the Old Testament, has preserved the song of triumph which the Archangel Michael sang on obtaining the victory. This is a portion of it:—

“Glory to our God! Praise to His holy Name! He is our God; glory be to Him! He is our Lord! His be the triumph! He has stretched forth His right hand; He has manifested His power, He has cast down our adversaries. They are mad who resist Him; they are accursed who depart from His commandments! He knoweth all things, and cannot err. His will is sovereignly just, and all that He wills is good, all that He advises is holy. Supreme Intelligence cannot be deceived; Perfect Being cannot will what is evil. Nothing is above that which is supreme, nothing is better than that which is perfect. None is worthy beside Him but him whom He has made worthy. He must be loved above all things and adored as the eternal King. You have abandoned your God, you have revolted against Him, you have desired to be gods; you have fallen from your high estates, you have gone down like a fallen stone. Acknowledge that God is great, that His works are perfect, and that His judgments are just. Glory be to God through ages of ages, praises of joy for all His works!” This song of the Archangel is said to have been revealed to S. Amadeus.[4]

According to the Talmudists, Satan, whose proper name is Sammael, was one of the Seraphim, with six wings.[5] He was not driven out of heaven till after he had led Adam and Eve into sin; then Sammael and his host were precipitated out of the place of bliss, with God’s curse to weigh them down. In the struggle between Michael and Sammael, the falling Seraph caught the wings of Michael and tried to drag him down with him, but God saved him, whence Michael derives his name (the Rescued). This is what the Rabbi Bechai says in his commentary on the Five Books of Moses.[6]

According to a Talmudic authority, the apostate angels having fallen in a heap, God laid his little finger on them and consumed them.[7]

Sammael was the regent of the planet Mars, and this he rules still, and therefore it is that those born under the influence of that star are lovers of war and given to strife.[8]

He was chief among the angels of God, and now he is prince among devils.[9] His name is derived from Simmé, which means to blind and deceive. He stands on the _left_ side of men. He goes by various names; such as the Old Serpent, the Unclean Spirit, Satan, Leviathan, and sometimes also Asael. In his fall he spat in his hatred against God, and his spittle stained the moon, and thus it is that the moon has on it spots.

After his fall, Satan took to himself four wives, Lilith and Naama the daughter of Lamech and sister of Tubal-Cain, Igereth and Machalath. Each became the mother of a great host of devils, and each rules with her host over a season of the year; and at the change of seasons there is a great gathering of devils about their mothers. Lilith is followed by four hundred and seventy-eight legions of devils, for that number is comprised in her name (לילית—478). According to some, Lilith is identical with Eve. She rules over Damascus, Naama over Tyre, Igereth over Malta and Rhodes, and Machalath over Crete.[10]

Many traditions date the existence of angels and demons from a remote period before the creation of the world, but some connect the fall of Satan and his host with the creation of man.

Abou-Djafar-Mohammed Tabari says that when God made Adam, He bade all the angels worship him as their king and superior, as says the Koran, “All the angels adored Adam” (xv. 30), but that Satan or Eblis answered God, “I will not adore Adam, for he is made of earth and I of fire, therefore I am better than he” (vii. 11), and that God thereupon cursed Eblis and gave him the form of a devil, because of his pride, vain confidence, and disobedience.[11]

Abulfeda says, “After God had made man He thus addressed the angels. ‘When I have breathed a portion of my spirit into him, bow before him and adore.’ After He had inspired Adam with His spirit, all the angels of every degree adored him, except Eblis; he, through pride and envy, scorned to do this, and disobeyed God. Then God cursed him, and He cut him off from all hope in divine mercy, and He called him Scheithanan redjiman (Satan devoted to misery), and He cast him out who had been before an angel of the earth, and keeper of terrestrial things, and a guardian of Paradise.”[12]

But the general opinion seems to have been that the fall of the angels preceded the creation of man. Ibn-Ezra dates it on the second day of creation, others on the first day when God “_divided the light from the darkness_.” Manasseh Ben Israel says that God has placed the devils in the clouds, that they might torment the wicked with thunder and lightnings, and showers of hail and tempests of wind, and that this took place on the second day, when the firmaments were divided.

As the fall of Satan took place through his aspiration to be God, so it is closely connected with the origin of idolatry and false worship; for now that Satan is cast out of heaven, he still seeks to exalt himself into the place of God, and therefore leads men from the worship of the true God into demonolatry. Thus the gods of the heathens were regarded by the first Christians as devils aspiring to receive that worship from men on earth which they sought and failed to obtain in heaven. Thus St. Paul tells the Corinthians that “_the Gentiles sacrifice to devils_.”[13] The temptation of Christ can only be fully understood when we bear in mind that pride and craving for worship is the prime source of Satan’s actions: “_All these will I give thee_,” he said to Christ, “_if Thou wilt fall down and worship me_.” It was a second attempt of Satan to set himself above the Most High.

Among the heathen, traditions of the Angelic apostasy and war have remained.

The Indian story is as follows:—

At the head of the apostate spirits is Mahisasura, or the great Asur; he and those who followed him were once good, but before the creation of the world they refused obedience to Brahma, wherefore they were cast down by the assistance of Schiva into the abyss of Onderah.[14] Mahisasura is also represented as the great serpent Vrita, against which Indra fought, and which after a desperate struggle he overcame.

The Persian tradition is that Ahriman, the chief of the rebels, is not by nature evil. He was not created evil by the Eternal One, but he became evil by revolting against His will, and the ancient books of the Parsees assert that at the last day Ahriman will return to obedience, and having been purified by fire, will regain the place among the heavenly beings which he lost. In this war the Izeds fought against the Divs, headed by Ahriman, and flung the conquered into Douzahk or hell.

The Norse story is that Loki, the spirit of evil, is one of the gods, and sat with them at their table till he declared himself their enemy, when he with his vile progeny, the wolf and the serpent, were cast out. The wolf is bound, Thorr constrains the serpent, and Loki is chained under the mountains, and a serpent distils poison on his breast; when he tosses in agony, the earth quakes.

In Egypt, Typhon was brother of Osiris, but he revolted against him.

Maximus of Tyre, and Apollonius of Rhodes, following Orpheus, speak of the war of the gods against the angels who rebelled under their chief Ophion, or the Serpent, and Pherecydes, according to Origen, sang of this event as having taken place in pre-historic times; so that the knowledge of it could only have reached man by revelation. He described the two armies face to face,—one commanded by Saturn, the supreme Creator; the other by Ophioneus, the old Dragon, and the defeat of the latter and its expulsion from the realms of bliss to Ogenos, the regions of annihilation.[15] The story of the Titans is connected with this. They were the sons of Uranus (heaven) and Ge (earth), and dwelt originally in heaven, whence they are called Uranidæ. They were twelve in number. Uranus threw out of heaven his other sons, the Hecatoncheires and the Cyclopes, and precipitated them into Tartarus. Whereupon Ge persuaded her sons, the Titans, to rise up against their father, and liberate their brethren. They did as their mother bade them, deposed Uranus, and placed on his throne their brother Cronus, who immediately re-imprisoned the Cyclopes. But Zeus with his brothers fought against the reigning Titans, cast them out of heaven, and enthroned himself on the seat of Cronus; and the Titans he enchained in the abyss under Tartarus.

This is simply the same story told over twice, and formed into a dynasty. Chronos Titan is the same as the Arabic Scheitan, the Erse Teitin, the Time-god, and the Biblical Satan, or Lucifer, the Son of the Morning.

Amongst the Battas of Sumatra exists a myth to this effect: Batara Guru, the supreme God, from whose daughter Putiarla Buran all mankind are descended, cast the mountain Bakkara out of heaven upon the head of the serpent, his foe, and made the home of his son Layanga-layaad-mandi on the top of this mountain. From this summit the son descended that he might bind the hands or feet of the serpent, as it shook its head and made the earth rock.

Connected with the fall of Satan is his lameness. The devil is represented in art and in legend as limping on one foot; this was occasioned by his having broken his leg in his fall.

Hephæstus, who pursued Athene and attempted to outrage divine Wisdom, was precipitated from heaven into the fire-island Lemnos, and was lamed thereby. Hermes cut the hamstring out of Typhon, therewith to string his lyre. The Norse god Loki lusted after Freya, and was lamed therefore. Wieland the smith (Völundr), who ventured to do violence to Beodohild, was lamed, and was known thereby. Phaethon, daring to drive his father’s chariot of the sun, was cast out and thrown to earth.

The natives of the Caroline Islands relate that one of the inferior gods, named Merogrog, was driven by the other gods out of heaven, and he took with him a spark of fire which he gave to men.[16] This myth resembles that of Prometheus, “the contriver, full of gall and bitterness, who sinned against the gods by bestowing their honours on creatures of a day, the thief of fire,” as Hermes calls him. He reappears as Tohil among the Quiches, the giver of fire, hated, yet adored.

The Northern Californians say that the supreme God once created invisible spirits, of whom one portion revolted against him, headed by a spirit named War or Touparan, and that the Great Spirit having overcome him, drove him from the plains of heaven, and confined him along with his comrades in a cavern, where he is guarded by whales.[17]

The Egyptian Typhon, already alluded to, did not belong to Egypt alone, but also to Phœnicia and Asia Minor, and thence the story passed into Greece, where it took root, and has been preserved to us as the attack of the hundred-headed dragon against the heaven-god Zeus. Typhon desired to obtain supremacy over gods and men, and, in order to win for himself this sovereignty, he fought against the gods; but he was defeated, bound, and precipitated into Tartarus, or, according to another version, was buried under the flaming mountains.

According to a tradition of the Salivas, a people of New Granada, a serpent slew the nations, descended from God, who inhabited the region of the Orinoco, but a son of the God Puru fought him and overcame him, and bade him depart with his curse, and never to enter his house again, and, say these Salivas, from the flesh of the serpent sprang the Caribees, their great foes, as maggots from putrid meat.[18]

But these stories might be infinitely extended. How far they refer to a tradition common to the human race, and how far they relate to the strife between summer and winter, sun and storm-cloud, I do not pretend to decide. It is one of those vexed questions which it is impossible to determine.

Footnote 1:

Rev. xii. 7-9.

Footnote 2:

Isaiah xiv. 13, 14.

Footnote 3:

Luke x. 18.

Footnote 4:

Fabricius (J. A.), Codex Pseudepigraphus Vet. Test. Hamb., 1722, p. 21.

Footnote 5:

Jalkut Rubeni, 3, sub. tit. Sammael.

Footnote 6:

Fol. 139, col. 1; see Eisenmenger, i. p. 831.

Footnote 7:

Jalkut Rubeni, in Eisenmenger, i. p. 307.

Footnote 8:

Eisenmenger, i. p. 104.

Footnote 9:

Ibid., i. p. 820.

Footnote 10:

Ibid., ii. 416, 420, 421.

Footnote 11:

Chronique de Tabari. Paris, 1867, i. c. xxvii.

Footnote 12:

Abulfeda, Hist. Ante-Islamica. Lipsiæ, 1831, p. 13.

Footnote 13:

1 Cor. x. 20.

Footnote 14:

Majer, Mythologische Lexicon, Th. i. p. 231.

Footnote 15:

Orig. adv. Cels. vi. 42.

Footnote 16:

Lettres Edifiantes, viii. p. 420.

Footnote 17:

Bibliothèque Univ. de Genève, 1827; D’Anselme, i. p. 228.

Footnote 18:

Hist. Naturelle de l’Orinoque, par Tos. Gumilia. Avignon, 1751, t. i. p 172.

II. ADAM.

1. THE CREATION OF MAN.

Certain of the angels having fallen, God made men, that they might take their vacated places.

According to the most authoritative Mussulman traditions, Adam was created on Friday afternoon at the Assr-hour, or about three o’clock. The four archangels—Gabriel, Michael, Israfiel, and Asrael—were required to bring earth from the four quarters of the world, that therefrom God might fashion man. His head and breast were made of clay from Mecca and Medina, from the spot where later were the Holy Kaaba and the tomb of Mohammed. Although still lifeless, his beauty amazed the angels who had flocked to the gates of Paradise. But Eblis, envious of the beauty of Adam’s as yet inanimate form, said to the angels: “How can you admire a creature made of earth? From such material nothing but fragility and feebleness can come.” However, most of the angels praised God for what He had done.