BALAAM, balam (Heb., destroyer). A seer; the hero of a remarkable story told in connec tion with the early history of the Hebrews, which on a critical analysis yields these results: The main narrative is to be found Num. xxii. xxiv., but such references as Num. xxxi. 8', 16, and Josh. xiii. 22, many modern Biblical schol ars think, make it evident that there was another tale current about Balaam quite different from the picturesque narrative of his vain endeavors to pronounce a curse upon Israel. According to such scholars, in the one narrative Balaam was a Midianitish counselor, who, because of his part in persuading his people to lead the Israelites into evil ways (cf. Num. xxv. 1-5), is killed in battle, together with the chiefs of Midian, while in the other and more comnamly known narrative Balaam was a native of Mesopotamia, who, at the instance of Balak. King of Moab, leaves his home at Pethor, on the Euphrates, to pronounce a curse upon Israel. These scholars claim that the story rests upon the primitive belief which ascribed irresistible powers to the formulas, which were no doubt incantations, uttered by those sup posed to be in close contact with the Deity. Ba at first declined (xxii. 13), but on the second call God allowed Balaam to go. His in structions, however, were to speak only what God told him. Balak takes Balaam to Bamoth Baal, from which the edge of Israel's camp could be seen. At Balaam's order, seven altars were built, and seven oxen and seven rams offered. Then Balaam prophesies, but instead of cursing Israel, he blesses. A second and a third time Balak builds altars and offers saerificc, hut each time Balaam blesses Israel. Balak chides him for this, but Balaam answers that he must obey the commands of God.
To these critical scholars the story is evidently compiled from several sources. They call at tention to the repetitions in the narrative, and such contradictory statements as are implied in Num. xxii. 22, where God is said to be angry that Balaam went with the messengers of Balak, whereas, two verses previous, God gives the seer the order to go. According to one version, then, Balaam went at the express command of the Deity; according to the other, of his own initiative. The second version is introduced by the side of the first in order to bring in the episode of the talking ass. God manifests his displeasure at Balaam's consent to go to Balak by sending an adversary that is a hostile angel with drawn sword to block np Balaam's path. The ass sees the angel and tries to turn aside, hut the adversary blocks the way both to the right and the left. The ass clings to the wall, and Balaam, not seeing the angel, thinks that the ass is obstinate, and beats him three times, whereupon the ass reproaches Balaam, to whose gaze now the sight of the angel is revealed. The angel addresses the seer, rebukes him likewise for maltreating the ass, and warns him not to speak anything but what God will command him. This episode places Balaam in a more un favorable light than what has preceded, and thus by a continuation of the analysis of the texts we can pick out the several parts of the two (or more) versions from which the narra tive has been pieced together. The poetical ut terances in the narrative represent some of the finest specimens of Old Testament poetry.