By B. G. Hewitt
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Extra info for Abkhaz
32:22-32). The tory opens with Jacob's journey from Laban home in Haran to hi father's in Canaan, and with the fording of the Jabbok. " With the break of dawn, hi opponent asks Jacob to free him, but Jacob refuses until the "man" blesses him. " Jacob names 12 The Hebrew Folktale the place "So it is: (or ( have seen Cod £ace to (ace, and my IJ e Is preserved. h a typical etiological pronouncement "Therefore the chil dren of Israel eat not of the sinew of the vein, whjch is upon the hollow of the thigh, to this day: because he touched the hollow of [Jacob's I thigh in the sinew of the vein" (verse 33).
It emphasizes that "My spirit shall not always strive on account of man, for that he also is flesh: and his days shall be a hundred and twenty years" (verse 3). In other words, the denial of the exis tence of demigods as these, who, according to common mythological beliefs, are immortal. This text preserves some of the most compelling evidence of Scripture's struggle against myth, a struggle that retained the original mytho logical story in conjunction with the monotheistic perception. This particular development is beyond the purview of this book and therefore will not be dealt with further.
Such a distinction is most important for describing the character of the folktale in the biblical period, and I intend to deal below only with those tales that can with (relative) certainty be considered folktales. 2 An examination of the biblical folktale repertoire must consider its variety and complexity. This is hardly surprising, as biblical literary creation spans a period of over a thousand years of culture. It follows that the folk literature cre ated during this time frame will also be complex and multifaceted.
Abkhaz by B. G. Hewitt