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The Two Accounts of Hagar, Herman Gunkel

The Two Accounts of Hagar, Herman Gunkel

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Hegeler Institute

THE TWO ACCOUNTS OF HAGAR. (Genesis xvi. and xxi., 8–21.) Author(s): H. Gunkel Source: The Monist, Vol. 10, No. 3 (April, 1900), pp. 321-342 Published by: Hegeler Institute Stable URL: http://www.jstor.org/stable/27899143 . Accessed: 22/07/2013 03:13
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VOL.

X.

APRIL,

1900.

No.

3.

THE TWO ACCOUNTS
(Genesis

OF HAGAR.

xvi. and xxi., 8-21.)

SPECIMEN

OF

AN HISTORICO-THEOLOGICAL TION OF GENESIS.1

INTERPRETA

-

F all

the books of the Old Testament

ests both theologian tain phases of our general

inter probably Genesis and layman most. And indeed, for cer theological and religious attitude it is of

the greatest importance how we regard the individual narratives of stories that have been dear to us from earliest youth up. Genesis,
Moreover, Old Testament theology has devoted a great, indeed an

immense, amount of learning and intellect to the interpretation of science has been In the present century Old Testament Genesis. occupied especially with tracing up the sources fromwhich by gen is composed ; and though the combination of the sources of this book is far too complicated ever to warrant the expectation of a final and complete solution of all the problems in volved, yet the result has been such thatwe of the present day may eral consent Genesis in science. Es point to itwith grateful pride in our predecessors to due the Old and is Testament pecial respect gratitude specialist Wellhausen, who and the character
1 Translated Kansas. from

taught us how to judge correctly the relative age of the sources.
the author's MS. by W. H. Carruth, of the University of

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322

THE

MONIST.

and ask And yet, ifwe consider the commentaries on Genesis, them what, after all, has been the outcome for the real purpose of all work upon Genesis,
derstanding of these

to wit, the living, historico-theological
narratives, we cannot give a really

un

satisfac

thus far tory answer, despite : while dealing with all the preliminary questions the accomplished matter the chief emphasis of inves has been neglected, vital really tigation has been laid upon literary criticism and the combination this has been the case not only with Genesis and not but to a large extent with the rest of the Old Testament, but the also with New with the Old Testament alone, frequently of the sources. And Testament. literary criticism is in the nature of prelim truth that should never have been allowed to grow dim. inary,-a the important thing is not to know by whom and when Ultimately Now, all
a book was written, and what its sources were, but the real ques

the best of will

toward what has been

is this book to be under tion for scholarship should ever be : How And it is very plain that theological exegesis has fallen stood? is considered short in this respect. tedious, and often, Exegesis too exclusively it is occupied Because indeed, with justice. Why? with preliminary mar, archaeology, introductory discussions, case the New with the logical of in the Testament, and, especially it and is well remains merely All this connexion. good provided preliminary and keeps within proper limits. But it is not the vital matter ; the vital matter is to get a living conception of the liv near to him in spirit, to ing writer who here speaks to us, to come put ourselves in his place when he rejoices and when he grieves, when he pines and The sighs, and when he exults in his living understanding of the book, said in reply that we should not blame the be may exegesis.-It past too much for spending so much time over preliminary mat ters and failing so largely to reach the matter of prime impor thanksgiving. tance, since these very preliminaries had to be disposed of in ad and only vance. I am quite willing to accept this explanation, that it is now time to begin energe ask consent to my proposition tically with real exegesis. Now what appears to be the object of hymn of that is true questions, with matters and lexicography, with of text criticism, gram

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THE

TWO

ACCOUNTS

OF HAGAR.

323

such exegesis
in what follows.1

in Genesis?

This

I propose

to show by an example

HAGAR'S 1. Sarah, hand?naid, an Abraham''s Egyptian,

FLIGHT; wife, bare

GENESIS him no

XVI. children ; and she had makes an

whose

name was

Hagar.-The

narrative

an entirely new start, assuming only one thing, that there is a man by the name of Abraham ; everything else is told in the story. We In infer from this that the narrative once existed independently. oral tradition every story is told as complete in itself ; the connex ion inwhich we find the stories at present was supplied afterwards. is the property of Sarah, not of Abraham. -The Ac slave, Hagar, cording to Israelitish custom parents could give to a young wife a slave as dowry, who was thus her personal property, and not, like the other maid-servants, at the disposal of her husband. The slave is a foreigner, which was probably a very common thing in an Is raelitish family. In this particular case she was an Egyptian and named Hagar. These items ought to mean something, just what, we are to learn in the following. 2. Now Sarah said untoAbraham : Thou know est that Jahwe h has denied me children ; go in unto my handmaid ; it may be that I shall ob
tain a son by her.-The great mysteries of generation, conception

in all antiquity from the divinity, in polythe istic religions usually from a goddess. In Israel this, along with to Jahweh who thus re other had transferred been matters, many
ceives many and sometimes quite varied predicates.-An old Israel

and birth are derived

itish legal custom is here referred to, according to which the wife, if barren, may offer another woman as substitute and adopt the latter's children. Of course, it costs Sarai some struggle to sur
1 For further exposition of these stories the reader is referred to my Commen soon to appear from the press of Ruprecht and Vandenhoeck in like to say at the same time that this Commentary author would

tary on Genesis, G ttingen. The which

Genesis.

is intended primarily for the Old Testament scholar and the student of the ology, will appeal also to the interest of the lay reader who is familiar with history. It is hoped'that friends of the Bible who get hold of this Commentary will recog nise the devoted love with which the author has labored for many years upon

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324 render to her husband

THE

MONIST.

is her personal property, but she conquers herself in the hope of thus obtaining children. Child lessness is a misfortune and a disgrace, while motherhood brings and dominion
with her

the slave who

honor
tercourse

in the house.

The wish of the slave

is not in

consulted

in the surrender ; it is a great honor
master.

for her to have

and 4. And Abraham obeyed Sarah, and he went in untoHagar, she conceived. But when she saw that she was with child, she despised
her mistress. The slave woman, shown too much honor, grows ar

rogant. And the narrator makes plain that he strongly disapproves of such action on the part of the slave, emphasising the words : she her mistress. This must never be, for the slave must despised
honor his master.

5. And Sarah

said unto Abraham:

thee! I myself gave my handmaid sees that she is with child, she despises me. Jahweh judge between me and thee. Sarah is indignant, so indignant that she even invokes the for she feels righteous judgment of Jahweh against her husband, that she has deserved reward and not insult from Abraham. Behold, thymaid is in thyhand; do to her whatever seemeth to theewell. So Sarah dealt hardly with she but her. her; Abraham, always tractable, re fled from before nounces his claim The to his concubine "she family. phrase cession ; accordingly Hagar this Sarah could not help enduring contempt ; now she turns the she did to her, as What tables and shows Hagar who is mistress. well as what Hagar had done before to offend her mistress, the narrator fails to tell ; primitive narrative is very sparing of such It is not to be supposed that she treated her gently, for an details. Israelitish slave was used 6. Then said Abraham to Sarah:

The wrong that I sufferbe upon into thine arms, and now that she

for the sake of peace in the is in thy hand" indicates a legal act, a is now once more Sarah's slave. Before

to sound drubbings.-The few touches : is tractable make the three personages perfectly clear Abraham as a concu and yields to his wife ; at her request he takes Hagar Sarah is the im bine, and again at her bidding he dismisses her. pulsive woman, proudly conscious of her position as wife, in pas in order to obtain children she gave sion cruel and very subjective:

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THE

TWO ACCOUNTS

OF HAGAR.

325

and yet she regards this very act as deserving of rec away Hagar, And so, in her passionate ognition from her husband. indignation at the injustice done her, she sets herself up as unselfish before The Is is psychologically Abraham,-which very true to nature. raelitish husband probably sighs in secret over his irritable wife. Finally the slave, whose fluctuant fortunes entertain and move the hearer ; first a slave, then her master's concubine and mother of the heir, and as such impudent toward her childless mistress ; then three : These severely abused and offended in her maternal pride. husband, wife, and maid, are clearly Israelitish types; that they act just as they do, seems to the naive legend quite a matter of course, for this is the fashion of Israel. is the leading character. "But this point on, Hagar In the construction of the narrative fled from before her." From sentence is the climax of all that has preceded is to explain this flight), and the preliminary are we she this

(the object of which for all that is to fol

to regard as the motive of Hagar's flight? The narrator informs us that Hagar was with child, and that she dared low. What to flee into the wilderness,
lence and murder threatened

the wilderness
her. It was,

where
then,

deprivations,
an act

vio

of despera

tion and of defiance of Hagar : when

: better all the dangers of the wilderness than the insults in the tent of Sarah! Thus we have a complete picture itwas well with her she treated her mistress with

At the insolence, when she is humbled she runs away in defiance. same time we are not to lose all sympathy with the unruly Hagar ; for afterwards the legend tells us that the divinity himself took judgment of the god is of course the judgment of the narrator himself, who takes pleasure in the unbending will of the stubborn woman. The 7. Then she met an angel of fountain in thewilder Jahweh1 by the ness (by thefountain in theway to In connecting the story Shuf). we have to consider that Hagar has come to the fountain to drink ; come to the fountain. It seems just as any travellers and Bedouins care of her.

1 Thus

we

should

read.

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326 that Hagar is acquainted

THE

MONIST.

with the desert.

"The

fountain"

is a defi

nite fountain, the location and name of which are given at the close of the story. The phrase "by the fountain in the way to Shur" anticipates tion goes. which this description, and is a proper addition as far as situa The fountain is on the road from Canaan to Egypt, suits the circumstances perfectly : the fugitive Hagar is flee

ing to her old home in Egypt. The old narratives always fit closely into the surroundings in which the}'' take place ; they do not origi nate in the study, are not learned accounts, but popular tales, told in the very places of which they treat. There Hagar meets the divinity, who bears the name of "Jahweh's angel." Now we are struck by the fact that Hagar afterwards believes

that she has seen Jahweh himself: "And she called the name of the Jahweh that spake unto her El roi" This strange confu sion of Jahweh with the angel of Jahweh is not rare elsewhere in the old narratives, and has been the occasion of curious conjectures and still more
in an otherwise

ern investigators. nation
liar

curious attempts at explanation on the part of mod In all cases where the given statement of facts
reasonable tradition seems to be absurd the expla

is to be found in the existence
has made apparent

of a history in which
out of what was

a pecu
origi

distortion

nonsense

nally intelligible himself in such cases

and

simple. ; later editors

the notion of Jahweh's being to speak of the angel of world, and preferred in these passages an inferior divine being. But this modification is Jahweh, that is, some name re not carried out consistently ; in places Jahweh's mains. angel And thus has come about of Jahweh appears, but This substitution for the god of an inferior divine being Jahweh. is a process which we may find frequently in the history of religion
elsewhere.-But we can go a step further. Later Ishmael receives

Jahweh and copyists were offended by thus too intimately involved with the

Older

versions

introduced

the apparent absurdity that an that Hagar declares that she saw

his name

from the fact that God hear eth ; but this name

is not She

From this heareth," but Ishmael, "El heareth.', maja, "Jahweh we conjecture that the oldest version of the story did not contain the name of Jahweh at all,but spoke of an "El," that is, god. Thc

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THE

TWO

ACCOUNTS

OF HAGAR.

327

correctness called

the original name of the god of this in the legend three stages of narrative. Accordingly we perceive " l roi" the then no god was religious development. Originally " l roi" became an epithet of Jahweh Jahweh was introduced and in this place; finally the angel of Jahweh took the place of Jahweh. So "El roi" was doubtless Furthermore we are able to say something about the nature of this " l roi" This god appears at the fountain, he is a foun xi tain-deity, and indeed the deity of a certain fountain, the fountain "lanai no W tain. which roi" " SD2. It is not a matter of accident that the name of the divinity, l roi," and that of his fountain, "beer lahai roi" are this found together ; IND, god is the deity of this foun And so we thus obtain a glance into an ancient religion, in

: she of this inference is shown by the word of Hagar the name of the Jahweh that spake unto her, "El roi."

exists a belief in local deities, specifically in fountain deities. What we know of the pre-Israelitish religion of Canaan agrees en tirely with these inferences. The pre-Israelitish religion of Canaan a great number of such local deities, the "bealim" worshipped and in Canaan, as well as in other lands, fountains were frequently held sacred ; in the earliest times people saw a reflexion of the When divinity in the living, ever-gushing, life-giving water. it adopted also a portion of the Canaanitish Israel occupied Canaan
deities, religious ceremonies and legends, and to some extent iden

tified these deities with its own Jahweh. And thus here the god of to Jahweh. the fountain, // roi is regarded as equivalent at Beersheba, were originally In the same way the epithet of Jahweh at Bethel is // Bethel, l olam, at Jerusalem, // eljon ; all of these names the names of the local deities of these places, and

were only transferred later by Israel to Jahweh. But now it is very important to note that the relation between has become the fountain and the god, which must have been very close once, very loose in the present form of the story; the god is no longer represented as coming forth from the fountain or vanish

: the ing in it. This feature is common in the legends of Genesis god and the place of his worship are always rather loosely con Israel identified Jahweh with the local deities to a certain nected.

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328 extent, but did not

THE

MONIST.

think of Jahweh as so closely connected with the locality. So the history of the Hagar stories is a small section of the great process of the adoption by Israel of Canaanitish worship. The god appeared Such appearances at the fountain and spoke with on the part of the god and conversations to Hagar

her.

are nothing rare in ancient legends. And incidentally it is very common for the god to appear unrecognised. It is characteristic of divinity that itworks in secret ; it is too awful to appear openly; man would terror if he recognised its true nature. to the like tell how the lifts the veil gently legends god Accordingly and gradually until the human being has recognised him ; but at the moment when this occurs the god vanishes. Thus it is here. needs die with
8. He said : Hagar, Sarah's maid, whence comest thou ? whither

go est thou ? And she said : I must flee from before my mistress Sarah. It is assumed in this conversation that Hagar did not at first recog nise the god ; in her eyes he is merely "a man." to her, not she to him ; that she would not dare looks so "fearful." But his words are wonderful. speaks to do because he She does not The man

can know him, but he knows her and calls her by name. Hagar not fail to wonder whether this is perhaps a man of God. Then comest thou? Whither he continues : "Whence goest thou?" a
question of surprise and also of interest : why are you, a woman,

here in the wilderness?

shut teeth; no whimpering she is fleeing. II. And

But Hagar answers as though through her and complaining, but only the fact that said to her: Behold, thou art with

the angel of Jahweh

child. Hagar's pregnancy-such has thus far been a secret ; and

is the assumption in this remark the man knows even this most in

she is inclin d to believe him when he timate secret ! Accordingly : a bear Thou shalt continues son, and then prescribes his name : And ("god heareth"); hath heard how thou hast been mistreated. The legends thou shalt call his name Ishmael for Jahweh are fond of

telling how an oracle is pronounced regarding an unborn child ; to his what the man afterwards became, the divinity prophesied mother before his birth : and so his later fortunes are not a matter of chance, but divine destiny. And even his name is not left to the

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THE

TWO ACCOUNTS

OF HAGAR.

329

whim God

of the parents, but is fixed by the command of God. And imparted also even the significance of the name. The ancient people devoted much attention to the significance of names; every old legend contains such interpretations, which are full of meaning.-But the boy is to be called The original God has heard "thy mistreatment." and

Hebrew almost often

ingenious Ishmael because

uses the same expression as before in "she dealt hardly with her." God has heard of this mistreatment, heard even now as he hears these words are a new puzzle ;whence Hagar speak. But to Hagar does this remarkable And
shall

man

know that God

has heard of this mis a prophecy
against every

treatment? regarding
12. He

now she even hears
be as a wild ass

from his mouth
his hand

the destiny of her son :
among men,

man, and everyman's hand against him, and he shall sit upon the nose1 and of all his brethren. These words are intended to comfort Hagar encourage her to endure all her hardships here, for a reward is in store for her trouble.-The legend details the destiny of Ishmael to become a Bedouin with unmistakable It compares satisfaction. the Bedouin with the animal that shares the desert with him. The wild ass is untamable and fond of freedom ; he laughs at cities and the driver ; but indeed his food is scanty: a splendid picture of the life is a constant warfare, and he And further : Ishmael's nomad.

is every man's foe : a lot enjoyed by men of heroic type, but, on "And he sits upon the nose of all the other hand, full of dangers. his brethren," a situation more agreeable to him than to the breth ren whose cattle he robs and whose fields he plunders. This vigor ous description of the destiny of Ishmael may serve as a warning to the modern teacher not to get too mild a conception of the tone of the story. For the legend thinks, rather, that this untamable is a worthy son of his bold and defiant mother, who also refused to bend her neck under the yoke, but spurned a life of se And such as she curity because itwas also a life of humiliation. Ishmael is as she stands at this moment
1 This lish Revised comments

before the god, defiant and at odds

in any of the variants of the Eng is not suggested extraordinary phrase seems not to use itwhimsically Yet Professor Gunkel Version. ; he upon it later as though itmust be taken literally.

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33o
with the world, so her son

THE

MONIST. he freedom

is to become,

also,

unruly,

Now comes the conclusion. loving and the foe of all the world. As is customary in old legends, the place, and in this case the god
also, receives a name.

13. She called the name of theJahweh
art liel roi"; for she said, Verily here have

that spake unto her : Thou
I seen the end (P)1 ....

unclear in the text ; from explanation the sense of the connexion we should expect perhaps : "the end of The narrator of the legend reflects upon the mean my distress." ing of the name el roi, the original and precise meaning of which is scarcely known to him, and interprets it in his own fashion. The name of the fountain also is explained. *1 beer lahai roi" ; it lies, as is 14. Therefore the fountain is called
well known, between Kadesh and Ber ed.-The conclusion of the nar

The

of the name has become

mained

re rative is lacking. We expect to be told further : how Hagar fountain how she this bore and Ishmael there ; gave by him the name ; how Ishmael grew up and became a tribe which had its seat by this fountain and this " l" for its god. Why this conclusion is lacking will be shown hereafter. THE The ORIGINAL MEANING OF THE LEGEND.

legend deals with Ishmael. This name appears elsewhere in ancient legends and histories as the name of a Bedouin race. Plainly the Ishmael of whom our story tells is according to the le This gend the ancestor of the race that is said to bear his name. is made Ishmael sonages to which the boy perfectly certain by xxi. 18, according became a great race. The same thing is true of many per in Genesis, especially, for instance, of Jacob and Esau, of

Judah, Joseph of Shem, Ham

and the other sons of Jacob, of Moab and Ammon, and Japhet, and many others. All these in history and in reality are races and tribes ; in legend and poetry they are regarded as individuals, ancestors of the races which they personify.

We

need not raise the question here how extensively this view is to be applied to the personages of Genesis ; I am showing here only
1 The different has here no variant at all, but something Eng. Revised Version " " : Have I even here looked after him that seeth me ? altogether

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THE

TWO

ACCOUNTS

OF HAGAR.

that the legend of Ishmael, if I understand it rightly, requires this this legend describes Ishmael's love of free interpretation. When dom and his quarrelsomeness, itmeans by this not only that there lived once a man named scendants,
that

Ishmael who had this character, but it de When thereby the habits of his de it gives the name of the fountain this is no fiction, but
seat and sanctuary the chief

sires at the same time to characterise the Ishmaelites. Ishmael's
we must

beside which
fountain,

birth was prophesied,
conclude, was

of the tribe of the Ishmaelites.

Likewise

the name of the god who appeared that this god, " l roi," is the tribal god of Ishmael. the name of the mother, Hagar, is no invention. Finally, a There must have been from which primitive tribe named Hagar, the tribe of Ishmael was another derived. The mother of Ishmael slave ; this feature also has

the legend reports to Ishmael's mother, itmeans

when

is a

its significance. Those who tell one this story, and who derive their origin from Isaac, the le gitimate son, insist that they are nobler and more legitimate than their brother Ishmael. is an Egyptian, and Furthermore, Hagar Ishmael is therefore not pure stock, but only a half-breed. Such mixtures are proven on fugitive Egyptians historical evidence.1 Ishmael is the older race, the first-born; this feature also is confirmed by the facts ; when Israel came upon the of Bedouin tribes and stage of history Ishmael was but understand how to read derive because from them much value. And historical already forgotten. And thus, if we these ethnographic legends, we can information which is sometimes of great is often the more valuable

this information

these legends reach back into such primitive times, times fromwhich we have no historic reports. Thus, of this race of Ish we have no other mael, with its center at Beer lehi roi, no VD historical that these understand
1 Professor

information. legends

Moreover,

themselves

it needs no argument to prove become much more vivid when we

their primitive meaning.
H. Winckler at Berlin a name but is not related with says that the word rPl^ft of a Bedouin tribe in the south of Palestine ; Hagar is according to the

but with S^IS ft Egypt a hypothesis which I cannot old account at home

think very probable.

in the wilderness.

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332

THE

MONIST.

Many of the legends of Genesis aim to answer questions, and we fail to understand them if we do not recognise this purpose. Thus the legend we are considering asks the questions : Whence does How does it come get its name? this and this The need tion, reputation, god? swers to these questions led to our legend, or character. That is, our legend treats the origin Ishmael to have this loca of furnishing an at least gave it its of the tribe of Ish

m

el. The chief question is this : How does it come that Ishmael, our elder brother, has become a Bedouin? He is surely Abraham's son, conceived in Abraham's house, and yet a child of the desert, a fountain legend answers :When a fugitive, and thus he was Age of theLegend.-Our so much of this Ishmael in the wilderness; how can this be? The his mother had conceived him she became born in the wilderness. legend must be very old, since itknows that we can find in no historical account.

born beside

are quite primitive. the characters of the personages Moreover, can distinguish We two types, an older, in the legends of Genesis in which men are drawn as they are, from life, and a later, which describes religious ideals. Very clearly the present legend belongs also: older type. The conception of divinity is primitive the god sides with the defiant Hagar.-A great number of the legends of Genesis are not of Israelitish origin ; many were simply Such may from the begin adopted and amalgamated by Israel. to the naive

ning be presumed to be the case with the legend of Ishmael. Just as, for instance, the Kyffh user legend1 has, as a matter of course, its home at Mount Kyffh user, so it is natural that the tribal legend of Ishmael should have been told originally in Ishmael, and have had its home at Beer lahai roi. This would ber of features, especially the vigorous life. Of course, the Ishmaelites must have differently ; they would not have made In our version we have fugitive slave. accordance with Israelitish tradition. be borne out by a num description of the Bedouin told the story somewhat their ancestor the son of a the story as itwas told in

1 to a familiar German Frederick According legend Emperor a marble table within the Kyffh user, a mountain in Thuringia.

Barbarossa

sits at

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THE

TWO ACCOUNTS

OF HAGAR.

333

legend is a remark Style and Preservation of theLegend.-The able model of the oldest narrative style. The first portion of the for the variety and truthfulness is distinguished story, especially, At the same time the legend is distinguished of its pictures. for of action and especially for its admirable con strict connectedness densation. The narrator achieves wonders in his omission of every thing not absolutely essential ; with great energy he holds to the main thread of the action. Such admirable art can only be the pro duct of a long artistic tradition ; we cannot but assume that itwas cultivated by a class of professional raconteurs. Ancient their great antiquity by the omission or veil show legends usually ing of some of their elements which had become offensive to later in Israel times. Thus it is here. The

legend has forgotten that the god was the local god of the fountain, and the fountain really a sanctu and whence the god came, where and when he dis ary. How and when recognised him, all this the legend Hagar appeared, omits which to say. There is characteristic
THE

results a peculiar intellectual of the ancient legends.
OF ISHMAEL, XXI, 8-21.

chiaroscuro

EXPULSION

8. And Abraham weaned.
she had borne

made a great feast on the day that Isaac was the Egyptian, which 9. And Sarah saw the son ofHagar
unto Abraham, playing with her son Isaac.1 io. Where

fore she said unto Abraham, Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac. motives Sarah's most With touches the legend indicates the At the bottom of itwas for the expulsion of Ishmael. son her love for for love may become maternal ; jealous clever and natural

terrible cruelty if any one tries to harm the beloved child. To us a vivid picture of this the legend takes us to the day of the give This is the day on which, after the dangerous weaning of Isaac. years of infancy-for the weaning occurred in about the third year, rejoices in her darling and regards itwith especial tenderness. On this day Sarah happens to notice Ishmael playing with her child. This element of playing, pn^to {mesaheq) is derived mother
1 Thus the Septuagint.

-the

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334 from the name Isaac

THE

MONIST.

pHV* (jishaq), for the legends are fond of such ingenious plays on the names of persons and places.-The thoughts of Sarah as she sees the children playing are not given, in accord ance with guess should
and

the custom

of ancient The

narrative method mother this?-of
mother-love

; we

have

to

them from the context.
for it-for

she do on such a day as
planning

is thinking-what else the future of her child,
has far-seeing eyes.

already

And And

so when

she sees the two children divide of Abraham

to her

that he cast out Hagar and his has the right to dismiss his slave and expel his children entirely in accordance with his personal whim. It is case a in to be noted that Hagar has this different position in the own son. The master
from that of the former account. There she was Sarah's

that they will so she demands

playing together it occurs the inheritance when they are men.

house

property ; but here she belongs to Abraham, and is at the same time his concubine ; in this account she has nothing whatever to do with Sarah, The being
not count on

older account went on to tell at this point how Abraham, tractable, obeyed his wife ; with heavy heart, indeed, though
account of son the slave-for he slaves out are among plentiful-but strangers. on But ac we his whom is to cast

of

may infer that she pursued him with her remarks and worried him so that his breath grew short as with one dying. The oldest ac count, intimate with human nature, probably regarded this yield the later version, part as quite intelligible; ing on Abraham's to see in Abraham a moral which wished ideal, took offence at his casting out his own child. lated here the following:
Abraham?s sight, on account

Accordingly a later hand has interpo II. And the words were very grievous in
of his son. 12. But God said unto Abra

ham : Let it not be grievous in thy sight because of the lad and because unto Sarah in all that she saith unto thee, of thy bondwoman. Hearken for in Isaac Ishmael only shall thy seed be called. That is, the descendants of shall forget that they are derived from Abraham ; so that will become as no real son. fate: And 13. But the Lord further to Ishmael's

he nevertheless

comforts Abraham

also of the son of the bondwoman will I make a nation, because he is thy seed. That

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THE

TWO

ACCOUNTS

OF HAGAR.

335

are not a part of the original narrative is evident for many reasons, especially the following : If the ancient legend had known anything of this command, itwould have mentioned it at these words the beginning of the story and have built up the whole story on this alone (as in the story of the sacrifice of Isaac). For a com mand from God is for the pious an adequate motive and permits no other subordinate motive. On the other hand, when the ancient legend shows such care to depict the jealousy of Sarah, it does so with the intention of explaining from this and this alone the expul sion of Ishmael. If in accordance with this we omit the command, the story gains in beauty and consistency of form and at the same tent. The legend now on to the of tell of fortunes and Ishmael. goes 14. And Hagar Abraham rose up early in themorning, and took bread and a leather bottle ofwater and gave it to and laid the boy on her shoulder,1 Hagar, and sent her away. With deep sympathy the legend now tells of A bottle of water and a loaf is all and distress. Hagar's expulsion for the journey; how will she fare when this little she find her way in the pathless land? exhausted? Will supplyis And she departed and wandered in thewilderness ofBeersheba. So
Abraham's 15. Now under one home when is to be in thought the leather went of as not far from Beer-sheba. she cast the boy him, as the water bottle was and sat down spent over

time in antiquity and force of substance. Thus far the occurrences in Abraham's

that she receives

of the shrubs,

16 and

against

it were a bow-shot ; for she said: let me not look upon the death of the child. Now mother and child get into the most terrible mortal danger : the way is lost, the water is out ; all that is left is to die. The story is evidently nearing its crisis, and on this account be comes unusually detailed : the situation is described closely and to the general rule against reporting In her despair she cast the boy, whom she had thoughts directly. been carrying, under a bush. Naturally the boy is exhausted sooner than his mother ; he will die first. But the mother's eye cannot en dure the sight of his death anguish
1 Thus we are to read.

an exception

is even made

; therefore she goes apart some

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336

THE

MONIST.

distance, but not-O loving and inconsistent mother heart !-not too far. Once more the affecting scene is described: And she sat over against him; and he1 lifted up his voice and wept. The scene is meant Here sits the mother impressed deeply upon our hearts. for the and death of her there lies the son, waiting boy panting and we are water. to for At this suppose a pause.-Then crying point follows the third portion of the story, the turn of fortune, the to be rescue of Ishmael. statement, which hears even 17. And God heard the voice of the lad. This puts an end to all the distress, echoes in the "God heard," he is a God of mercy; God ; no one

hearts of the listeners:

children the voice of weeping is too slight, to have compassion on him ! not even a weeping child, forGod to The saying is repeated in what follows. The angel exclaims Sarah : God hath heard the voice of the lad. The narrator empha sises He this statement thus because he has to take up this phrase proposes name of Ishmael. It must be admitted in it reached the point. later in order to explain the that the narrator has worked

up to this point, which he had all the time in view, in a remarkable manner. This is the supreme art of story telling. Then the angel out of heaven and said unto her. The Elohist, to called God of Hagar to whom we owe this beautiful account, speaks here of the angel of the Jahwist speaks of the angel of God, as in the other account Here too it is to be supposed that the original form of Jahweh. the story spoke of God himself, and that the later time substituted "the angel of God" out of religious respect. The same religious explains also why the angel calls "out of heaven"; in the older legends the divinity himself comes upon earth, and ap pears like a man among men ; thus it is in the first version of the consideration Hagar story. But morphic conception in heaven and talked with the patriarchs from there. In the pres : case are ent the two views combined it is only an angel who even and he remains in heaven.-But the angel calls to speaks, Hagar:
1 Thus

later times took offence at such an anthropo of God, and preferred to say that God remained

What

aileth thee, Hagar?
to read with

fear

not; for God hath heard

the

we

are

the Septuagint.

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THE

TWO ACCOUNTS

OF HAGAR.

337

voice of the lad where he is. The place where the boy lies is a defi nite place, a place where God hears, that is, a sacred place. This is a particularly fine touch, which we must not miss : in her su threw the lad down, preme distress, when in her despair Hagar she hit upon a place where God is near and hears ; when her need was greatest, God's help was nearest. 18. Arise, lift up the lad, and hold himfirmly in thine hand; do not give him up, for he is des tined to great prophecy, new courage. the angel gives Hagar 19. And God opened her eyes, She sees all at once what she had not and she saw a well of water. noticed This touch, too, is true to life. A well is before, a well. a deep hole in the ground, at the bottom of which is the water ; such a well may be hidden from the eye by the slightest elevation of the surface, and is often not easily recognisable from a distance. already there, or whether itwas called forth by God's word, we do not learn ; the delicate tale In the original form of the draws a discreet veil over this point. on the moment doubt a sacred well, a well at which the well was over-exuberant things; for I will make him-an ear to the of great nation. Thus especially antiquity-a

Whether

story this well was without God appears, God hears. And drank;
further

drink. Here

she went and filled the bottle with water, and gave the lad is a touching trait : we are not told that Hagar herself story is now finished;
names, customary at the

that is mother-love.-The
only the conference of

we expect
close, and

some notes as to Ishmael's
has been omitted by later

future fortunes.
editors, because

The giving of names
the same names were

already explained

But originally there must have name the Ishmael of ; it is evident that the appeared here, first, original narrator must have given this from the fact that the name in other stories. of Ishmael has been avoided in the story up to this point, and only and next, the name of the employed; : Hagar of Beer-sheba.

lad" the expression "the context this name was Beer-sheba to the well. According wandered in the wilderness

We may presume that name as the well of "the one crying the narrator interpreted this for help," beer sewa 21$ IS? : this is why he told at the point noted that the lad "cried for help." And now the further fortunes of

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338
Ishmael of the lad in the midst

THE

MONIST.

The growth of the dangers and hardships of the wilder as a miracle of God. ness can only be explained And, when he became a man, he dwelt in thewilderness ofParan, between Canaan 21. And his mother took him a wife out of the and Egypt (or Msr). This was originally a variant of the note that his land of Egypt. mother was an Egyptian or a Musrith.

: 20. And God was with the lad, and he grew.

COMPARISON The two accounts

OF THE TWO ACCOUNTS.

The agree in the situation and in details. : same actors the the jealous Sarah, the tractable Abraham, the slave Hagar, who bears a child by Abraham before her mistress are has a child. The they describe and cruel, urges Abraham Hagar's principal action a scene in Abraham's is also the same in both : first Sarah, tent in which jealous yields, and, at the close, going into the wilderness.

and Abraham

tent and leaving Abraham's Thereupon Hagar gets into great distress. Then the divinity inter venes. He reveals himself at the well and is moved by the misery of the fugitive. Thus Ishmael receives his name : "God hears," and
and

the well
becomes

too is named.
a nation. The

Ishmael
two

grows up
answer

in the wilderness
the same ques

accounts

the people of Ishmael originate? and how did it come to be in the wilderness? how does it come by the sacred well where it dwells, and by the name of Ishmael? In many details also did agree ; for example, in the fact that the God who speaks begins his words with a question to Hagar. The conclusion from all this is that the two accounts are vari ants of one and the same story. The existence of such variants is not surprising, but rather the rule. These stories existed originally in oral tradition, and though we may have good reason for suppos ing our tradition to be very persistent and faithful, it is a matter of course that it cannot remain absolutely unchanged. Each one tells the story a little differently. When religion, ethical views, and aesthetic arise variants taste change, legend slowly follows them. Thus there and new versions. Such variants are found in our the two accounts

tion : how

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THE

TWO ACCOUNTS

OF HAGAR.

339
of Hagar are

book of Genesis one of the most The material

in great numbers

; the two accounts

interesting examples of this. later collectors and editors, who put

known

the variants

to them, could not avoid into some sort of rational connexion.

together all the the task of combining It is particu the editor at his

to watch larly instructive in the story of Hagar work. We have the first account from the hand of the Jahwist, the second from the hand of the Elohist ; the editor who made them both a part of his work is therefore the editor of both Jahwist and the so-called Jehovist. He could not leave the stories ex Elohist, actly as they were: Ishmael cannot be born, named, and brought up in the wilderness twice. Accordingly the editor left out in the first version But growth, in the second his birth and name. this was not sufficient. If in the first version Hagar and in flees, the second is cast out, then she must have returned to Abraham in Ishmael's the meantime

; and the editor was obliged to state this expressly and give some reason for it. To this end he interpolated in the first account a command of the angel (xvi. 9): Return to thymistress she inflicts upon thee. And so to has back home, only to be cast out later. The poor Hagar go editor seems to have felt how hard the lot of Hagar was thus made, and in order to soften the matter a little he added a promise (io): and submit to the ill treatmentwhich

And

the angel of Jahweh said unto her: I will multiply thyseed so that it may not be numberedfor multitude. That these words are an inter

polation is evident frommany indications ; not only from the heavy style of the thrice-repeated "the angel of Jahweh said unto her," but especially from the fact that this command is out of accord with he the whole course intends to comfort Hagar of the story: in the original story Jahweh for her humiliation, while in the addition

is sending her back into slavery; in the original form of the story Hagar has not at this point recognised the divinity, while the

addition

de ignores this fact ; moreover the promise that Hagar's scendants shall become a whole nation is too early here, for the

that Hagar was to story does not tell until later in the sequence bear a son ; the reverse would be the natural order. And so, al though the additions are not entirely consistent with the original

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34

THE

MONIST.

legend, but actually spoil it, yet we must admit that the editor has performed his difficult and thankless task skilfully and with fidelity to the tradition. of minor importance. It is farmore more and interesting to compare the two variants. We important have noted that such variants are often not accidental, but are small reflexions of great changes in the spiritual life of the people. But these are observations Accordingly when we examine these variations we are no longer concerned with the works of individual authors or editors, but in fact with great currents of national life. two variants differ greatly in many details and especially the tender and emotional is prom in the tone of the whole. While in in the first the tone is far more hearty the second version, inent The This very important difference is seen especially in and vigorous. The first narrator enjoys the the drawing of the figure of Hagar. woman of the force ; but the second story weeps spirited unbending over Hagar with many tears as a poor outcast slave. Accordingly the fortunes of Hagar differ much in the two versions : in the first case she fled in defiance her will. which ; in the second she is driven away against In the first case her distress consists in the mistreatment

her maternal pride will not endure, and the mistreatment affects herself alone ; in the second case the distress consists in the expulsion itself : in the wilderness mother and child both incur the

danger of death. For this reason the narrator of the second version lays all his stress upon the description of the misery of mother and child in the wilderness ; the first version has not a single syllable In the first version Sarah is jealous of the arrogant for this misery. slave who is elevated to the rank of concubine ; in the second, her jealousy is aimed at the slave child which she is not willing to have In the first version Hagar is share the inheritance with her own. she goes, as her situation suggests, acquainted with the wilderness: to the fountain in the wilderness ; but in the second version she : not until God opens her eyes does loses her way in the wilderness In the first story God hears of the mistreatment she find a well. All of Hagar ; in the second, he hears the weeping of the child. these differences result from the one capital difference, that in the

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THE

TWO

ACCOUNTS

OF HAGAR.

first story Hagar is painted in strong colors and vigorous shading she is the genuine, defiant, untamable ancestress of the Bedouin while in the second

; ;

story the local colors are faded and Hagar has become the purely human figure of an outcast mother with her per From this point of view there can be no doubt that ishing child. the first version is far older than the second. Later times had

quite forgotten who Hagar really was: they no longer knew the tribe And the wilderness had grown more remote to the men of Hagar. or townsfolk : it of later times, who were themselves peasants seems to them only a land full of dangers, without paths or water. But at the same this is the chief point-the times had become gentler and took more delight in tearful tales than in vigor ous ones. We can find evidence elsewhere in Genesis of the in time-and
crease of tenderer moods in later times.

later origin of the second version is plainly seen in the fact that in the first version Ishmael receives his name, as is fitting, This at his birth, while grown, which in the second he is not named until he is half is clearly unnatural.-The religious conceptions of the second version are also later than those of the first. In the

first, the divinity appears on earth in person ; in the second, Hagar In the first, the divinity is merely hears a voice from heaven. woman-a the with and strong vigorous religious concep pleased tion with which we may perhaps compare that in the strenuous story of Samson ; while in the second the religion too has become much gentler : the thought of God hearing theweeping of the child The fact that the fountain was a place goes straight to the heart. of worship is not prominent in either version ; yet the first has pre In any case, served the primitive name of the god of the place. on the first, but the the second version is not servilely dependent a has form been changed produced by genuinely poetic soul and is at least the equal of the original
ary narrative.

: each in itsway is a gem of legend legends to the moods and

I have finished. alive again

I have

tried first to render the old to introduce him

to the reader, and

conceptions of olden time, and especially to the religious and eth ical life of antiquity as it is displayed in these old tales. At the

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342 same time I have

THE

MONIST.

tried to show the peculiar beauty of these re markable narratives, and to interpret their style. But everywhere in the course of the investigation we have been led back to a his of the human mind, that it has a to .interpret even the slightest spiritual history; and it is impossible In product of man unless at the same time one gives its history. itself without these old legends, in which ancient Israel expresses story. For this is characteristic is found preserved the history of the national spirit of Is rael. I have tried in the present chapter to give a few, even though I chose this particular illustrations of this. humble, legend for that I could best exemplify the manner the reason that I believed reserve, of investigation in a theme which ries,-as might be the case stories have been investigated in this way, then we shall be pre pared to draw pictures of ancient Israel that shall be true to life, and a history of its religious and ethical life in earliest
H. UNIVERSITY OF BERLIN.

does not involve dogmatic theo all the in the story of Paradise. When

times.

GUNKEL.

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