THE JEWISH ENCYCLOPEDIA
177 resurrection (Gen. R. xxi.
7,
after Ps. xvii. 15).
eording to the Testament of Abraluun. the
Adam
gates, watehing with tears llie nuiltitudc
Ac-
sits at
(if
souls
passing through the wide gate to meet their punislimeiit. and with joy the few entering the narrow gate to receive theii' reward. The Jewisli view concerning Adam's sin is best e.i)rcs.-ii>d by Amnn (Shab. oox, based upon Ezck. .wiii. "20): "No man dies williout a sin nf Ids own. Accorilingly. all the jiious, being |)erniitte(l to beh<ild the Shckinah (glory of God) before their death, reproach Adam (as they pass him by at the gate) for liaving brought (hiilh upon them; to which he replies: I died with but one sin. but you have comnnlted many; on account of these you have died; not on my account '" (Tan., Ilukkat, 16). To Adam are ascribed Ps. v., xix., xxiv., and xcii. (.Midr. Teh.v.;i;<;en.U.xxii., end; Pesik. K. xlvi.;see Ilisliody, IJacher, "Ag. Pal. Amor." ii. :W7 ct kci/.). made an object of worship by some S( lui-pagau Mel <hisedician sect, according to the Christian Hook of Adam, was shown in Talmudic times at Hebron, in the cave of Machpclah (B. I!. '>H<i, Oen. H. Iviii.), whih' Christian tradilion placed il in Golgotha near Jerusalem (Origen, tract Ii.") in Malt.. aii<l article (iiu.ooTii.v). Itisa beautiful and certainly an original idea of the ralibis that " Adiun was created from the dust of th<> place where the sanctuary was to ri-^e for the atonement of all human sin," .so that sin should never be a permanent or inherent part of mans nature ((Jen. H. xiv.. Yer. Naz. vii. '>()/i). The corres])onding Chrislian legend of Golgotha was forineil after the Jewish one. Biiu.inMt.vPHV: (iinzt)i'n.'. /'iV llntniailn hei dcii Kirelieiiviil, III. Ill M'miilxsilirUt. IsW: Kuliut, In Z. I). M. (1. xxv. .'>(»-!t4; (irunliiiurii, Stue ]i< iliiiiic ziir Siiiiili-teln ii Smi' "friOiWf.pp. JVI.TH: UHUniin. Tuts tltrintlk-hi' A'l<inihiirh: Miikiii, HiHik
iif
Atlam and Krc .ISW
nm
Bezold. i>it
S(lianii<',liti. Iks:),
IHW: Slftrfrlol. Pliihi Alijramlrieii. Fnr further bibllued. ill. 2S,s-Ss!). (rraphlcal refen-iuessee Si'hflrer, (Jtxch klite,
M
K.
In made
H ohammedan
Literature
Xo mention
the early suras of the Koran. Thoui.'li .Mohaiumid speaks of the creation of man in general from a "clol of blood" or a "droji of water" (suras Ixxv. S4, Ixxvii. 20. xcvi. 1), it is only in the later Meccan sums that the original <reatioii of man is <(mnected with a i)artieular individual. But in these suras the theory is already developed that Satan's designs against man are consequent upon the exiiulsion of ihi' former from ])aradise at the lime of man's creation. Geiger has incorreclly remarkcdi" Was Hat Mohammed ausilem " Jmlenlliume AufgciiommenV p. lOll) that this is not It bea Ji'wish idea (sie Vila Ad.-e el V.viv. S; 10). lonirsalsolo lliecvileof thi'Chrisliaii-Svriac Midrash "p. 21, trans.; (sei- Budge. "The Book of the Bee," Be/old. " Die Sch.il/hohle." ]>]i. >. (i. trans.). In Ihe earliest account Ihe nanu' Adam does not occur; nor <|iies Iblis vow vengeaiKM' upon a single individual, bill rather U]ion Ihe whole race of mankind: "When thy Lord said lo the angels. Verily, I am aboiil to creale a mortal out of <'lay; and when I have fashioneil liini. and brealhed into Iblis, the him of My spiril, llieii fall ye down Devil, befori' him adoring. Ami Ihe angels Respited, adored, all of ihem save Iblis, who was loo big with pride, and was of the nuslH'lievers, Saiil Me. (» Iblis! what prevenls Ihee from a<lorin!; what I have crealed willi My two haiiilsV An thou loo bii: willi [iridiV or art llinu ainon:;si the exalted?' Said he. I am belter than lie; Thou hasi crealed lue from tire, and him Thou hast created from clay.' Said He. 'Then go forth therefrom; for verilv lliou arl pelted, and verilv is
of .dain
in
'
'
I.
-12
Adam
upon thee is My curse unto the da3' of judgment." Said he, 'Mj'Lordl then respite me until the day when they "are raised.' Said He, 'Then thou art amongst the respited until the day of the stated time. Said he, Then, by Thy might. I will surely seduce them all logelher, except Thy servants amongst them who are sincere!' Said He, It is the truth, and the tnilh I speak. I will surely till hell with thee and with those who folhiw thee amongst them all together'" (sum xxxviii. 70-85). At a later period .^lohammed develops the personal character of the tirst man and his direct relationshiji to God, whose vicegerent (khdlifdh, calif) he is to be on earth. At the sjime time Satan is represented as being the one who drove Adam from paradise: "And when thy Lord sjiid unto the angels, I am aboul to place a vicegerent in the earth,' they SiUil, Wilt Thiui place therein one w ho Adam as will do evil therein and shed blood':' '
'
'
'
'
Vicegerent We celebrate Thy praise and halof God. low Thee." Said fthe Lord]. I know what ye kn<iw not.' And He taught '
Adam the names, all of them; then He pro|ioundcd them to the angels and sidd, Declare to Me the nanus of these, if ye are truthful.' They said, Glory be to Thee! no knowledire is ours but what '
'
Thou "Thyself
hast taught us; venly. Thou art the knowing, the wise.' Said the Lord. 'O Adam, declare to them their names and when he had declared to them their names lie said, Did I not say to you, I know the secrets of the heavens and of the earth, and I know what ye show and what ye are hiding"; And '
'
'
when He
.Vdore Adam.' they adored him save only llilis, who refused and was too prouil. and became one of the misbelievers. "And llesaid.'O Adam, dwell, thou and thy wife, in paradise, and eat therefrom amply as you wish; but do not draw near this tree or ye will be of the transgressors." And Satan made them backslide therefrom, and drove them out from what they were in, and He said, Go down, one of you the enemy of the other: and in the earth there are an abode and And .dam caught certain a provision for a time.' w<irds from his Loril, and He turned toward him; for He is the Compassionate One easily turned. He said, Go down therefrom altogether, and hajdy there may come from Me a guidance, and whoso follows guidance no fear is theirs, nor shall they grieve " (sura ii. 29-36). In sura vii. 10 et Kiq. the same story is repeated, though with several additions. In particular, ilohammed has now learned the manner in which Salan tempted Adam "Bui .Silan whisp<red lo them lo display to them what was kept back from Ihem of thi'ir shame, and he .siud, Your Lord has only forbidsaid to the angils.
'
'
'
My '
Satan
den you
this tree lest ye should be twain angels or should become of the immorlals'; and he swore lo ihem Adam. both, Verily. I am unto you a sincere adviser'; and he beguiled Ihem by deceit, and when lliey twain tasled of the Iree llieir shame was shown Ihem, and they began to .stilch upon them.selves the leaves of the garden. And llieir Lord called unto Ihem, Did I not forbid you from that tree there, and sjiy lo you. Verily, Saiaii is lo you an open foe? They .said. < >oiir Lord, we have wronged ourselves
Beg-uiles
'
'
'
—and on
Thou dosi not forgive us and liavi> mercy we shall surely be of tliosi- who are lost!'
if
us.
Go yv down,
one of you lo Ihe oilier a foo; earlh then' are an abode and a Thi-ri'in shall ve lie said. provision for a season.' live and therein shall ye die; from it sluill ye bo lie said,
bill
for
'
you
in
iln-
'
brought forth'
"
(sum
vii.
lt>-24).
