Old Testament Legends.

by M. R. James.

PREFACE

If you read the t.i.tle-page of this book--a thing which young persons very seldom do--you will see that it (the book) contains stories taken "out of some of the less-known apocryphal books of the Old Testament." You will very possibly not understand what that means; but if you will read this preface--another thing which young persons do even seldomer than they read a t.i.tle-page--you will find the best explanation that I can give.

I have to begin by talking about the word apocryphal. The newspapers are fond of saying that a statement made by the Prime Minister (or the leader of the Opposition, according to which side in politics the newspaper takes) is apocryphal. By this, the newspaper means to say that the statement was untrue. Or, you will read that someone obtained money or goods by saying that he possessed large estates abroad; and that the estates turned out to be apocryphal. By this is meant that they did not exist. But when you read of a book being apocryphal, something rather different is meant: either that it is "spurious," i.e. that it pretends to be written by someone who did not write it; or that what is in it is fabulous and untrue, like the stories of King Arthur; or both.

Now this word apocryphal is specially used, and perhaps most often used, in connection with the Bible. Probably you have at least heard of something called "the Apocrypha," even if you have not read it, and even if you have mixed it up in your mind with another word, Apocalypse, which has nothing whatever to do with it. Well, what is "the Apocrypha"? It is to be found in many Bibles, bound up between the Old and the New Testaments. It is a set of books, looking just like the other books of the Bible, with chapters and verses. Some of it is read in church as weekday lessons in the months of October and November, as you may see by looking at the Table of Lessons in any Prayer Book. Now, are all these books of "the Apocrypha" fabulous or spurious? No. Some of them are. The Second Book of Esdras (that is, Ezra) was not written by Ezra; The Book of Baruch (the companion of the prophet Jeremiah) was not written by Baruch; The Wisdom of Solomon was not written by Solomon. These and some others are spurious. Also, the books of Tobit and of Judith are fabulous stories. On the other hand, the book Ecclesiasticus was really written by Sirach (who is mentioned in the Preface), and The First Book of Maccabees is a true and valuable history.

Then why, if apocryphal means fabulous or spurious, or both, are these books, some of which are true and genuine, lumped all together and called "Apocrypha"? I am sorry to disappoint you, but I cannot go through the whole history. It is long, it is difficult, and though it interests me, I am inclined to think it would not interest you unless I spread it over a great many pages, and filled it out with stories; and for this I have no time. Let me tell you what strikes me as being the important thing to bear in mind. Nearly all of these books have been at some time or another read in church and treated as Scripture.

Nearly all of them are now treated as Scripture by the Roman Church, but not by most of the Protestant, or Reformed, Churches. They are on the borderland of the Bible. From having been so long kept together in a group by themselves, they have come to be thought of as being all of one uniform kind. But they are not so; they are of very different sorts and merits.

Let us keep the old name for them and call them "the Apocrypha." It will be convenient to do so, because I have now to speak of other apocryphal books, which have never been bound up in our Bibles, but in older times, before Bibles were printed, were (some of them at least) read in churches and thought to be sacred books. There are a great many of these: perhaps, if they were all put together, they would make up a volume as large as the Old Testament itself; but at present there is no book in which they are all printed together. Some are stories, others are visions like those in the Revelation of St.

John, others are psalms and prophecies. But all of them, I think, may fairly be called either fabulous or spurious, or both.

I can give you an example from the Bible itself to show that there were such books as long ago as the times of the Apostles, and that they were read and valued. In the 9th verse of the Epistle of Jude, you read something very curious about Satan contending with Michael about the body of Moses. Ancient writers whom we may trust tell us that this is taken from a book called The a.s.sumption of Moses (that is, the story of Moses being taken up out of this world at the end of his life).

We have pieces of this book still, but we have not got the whole story of the dispute between Satan and Michael. However, we know that it was represented as having taken place when Michael and the other angels were burying the body of Moses among the mountains in a place which was kept secret from all men, and that Satan said that though the soul of Moses might belong to G.o.d, the body belonged to him; and, moreover, that Moses was a murderer, because, long before, he had killed an Egyptian (as we read in Exodus ii. 12); whereupon Michael answered Satan in the words, "The Lord rebuke thee," and Satan fled.

That is one example. Another is in the 14th verse of the same Epistle, where it is said that Enoch, the seventh from Adam, prophesied of the coming of the Lord to judge sinners. This verse is taken out of a long book of prophecies and visions called The Book of Enoch, which still exists, and we may read the very words in it.

In this present book, I am only concerned with the apocryphal stories; with the prophecies and visions and psalms I have nothing to do. Now, how and why did the stories come to be written?

It is likely enough that after reading some history in the Bible you may have wondered whether there was anything more to be known about the people of whom it told you. You would have liked to find out what happened to Adam, or Joseph, or David, besides the things which are written in the Bible. It was just so in ancient times --the times when our Lord was on earth, and even long before that. The Jews naturally thought a great deal about the people who are mentioned in the Old Testament; and just as there are a great many stories about the heroes of English history--such as that of King Alfred and the cakes--which, we are told now, are not true, so stories grew up about the great men of the Bible. Perhaps they were invented, some of them, in answer to questions which had been asked. Some of them were certainly made up in order to explain parts of the Bible which were difficult to understand. I will give an example of this. In the Book of Genesis (iv. 23, 24) you are told how the patriarch Lamech spoke to his wives and said, "I have slain a man to my wounding, and a young man to my hurt." Nothing is said in explanation of this; we are not told whom Lamech had killed. So a story was made up--no one knows when--which gives this explanation: Lamech was blind, and he used to amuse himself by shooting birds and beasts with bow and arrow. When he went out shooting, he used to take with him his young nephew Tubal; and Tubal used to spy the game for him and guide his hands that he might aim his arrow right. One day, when they were out together, Tubal saw, as he thought, a beast moving in the thicket; and he told Lamech, and made him aim at it, and Lamech's arrow smote the beast and killed it. But when Tubal ran to see what kind of beast it was, he found that it was not a wild beast at all. It was his ancestor Cain. For after Cain had killed Abel, and G.o.d had p.r.o.nounced a curse upon him, he wandered about the earth, never able to remain in one place; and a great horn grew out of his head, and his body was covered with hair; so that Tubal, seeing him in the distance among the trunks of the trees and the brushwood, was deceived, and mistook him for a beast of chase. But when Tubal saw what had happened, he was terrified, and ran back to Lamech, crying out, "You have slain our forefather Cain!" And Lamech also was struck with horror, and raised his hands and smote them together with a mighty blow. And in so doing he struck the head of Tubal with his full strength, and Tubal fell down dead. Then Lamech returned to his house, and spoke to his wives the words that are written in the Book of Genesis. This story, a very ancient one, as I said, was invented by the Jews to explain the difficult pa.s.sage in Genesis; and the early Christian writers learnt it from the Jews, and it pa.s.sed into many commentaries which were written in later times; so that you may still see representations of it carved in stone in churches, both in England and elsewhere. In England it may be seen on the inside of the stone roof of Norwich Cathedral, and on the west front of Wells Cathedral; but you have to look carefully before you can find it.

There are other stories which pretend to explain texts that do not seem so difficult. For instance, in the 18th Psalm there is a verse, "Thou hast made room enough under me for to go." And about this there is a long tale of how King David went to fight the giant Ishbi-ben.o.b, and was nearly killed by him; for the giant took David and cast him to the ground, and put a heavy wine-press upon him, which would have crushed him, but that the earth beneath him suddenly became soft and yielded room for his body, and thus room was made under him.

Then again, there are others which are like parables.

At this point I will put in two short stories of the parable-kind, neither of which I think you are likely to have seen. One of them is certainly taken from an apocryphal book which is lost; and the other I suspect to have been taken either from the same book or from one like it.

First I will tell the one about the source of which I am not certain.

In the days of King Hezekiah there was in Israel a rich man who was a miser and gave nothing to the poor. But one day it happened that he took up the book of the proverbs of King Solomon; and his eye fell upon the place where it is said, "He that hath pity upon the poor, lendeth unto the Lord; and look what he layeth out, it shall be paid him again." "So," thought he to himself, "this is a good security!"

And forthwith he sold all that he had, and distributed the price among the poor, keeping for himself only two pieces of money. But, to his disappointment, he did not only become poor himself by this means, but he remained poor. The money he had given away did not come back, and no one else would give him any. So he was reduced to despair, and said, "I will go straight to Jerusalem, and demand of G.o.d why He has deceived me, and induced me to give away all my possessions by promises that are false." And he set forth. And on his way, not far from Jerusalem, he saw two men fighting, and said to them, "Brethren, what is your quarrel?" And one said, "We were journeying together, and I saw a shining stone lying in the road, and pointed it out to this man; and because he was swifter on his feet than I, he got to it first. And now he says he will keep it for himself, but I say it belongs to me, for I saw it first." Then said the traveller, "What is the value of the stone?" They said, "We do not know." And he said, "Will you take these two pieces of money for it and let me have it?" And to this they consented. So when the man got to Jerusalem, he took the stone to a jeweller and showed it to him; and no sooner had the jeweller seen it than he fell on his face and gave thanks to G.o.d. And then he said to the man, "Where did you find this? For three whole years all Jerusalem has been ransacked for this stone. Go quickly to the High Priest and give it to him, and see what he will give you!" At the same hour there came an angel to the High Priest, and said to him, "Within a few moments there will come to you a man bringing the gem which three years ago was lost out of the breastplate of Aaron the priest. Receive it at his hands, and give him for it a great sum of gold; and when you have given it, smite him lightly upon the cheek and say, 'Be not distrustful in thy heart, and slow to believe the word which says, 'He that hath pity upon the poor, lendeth unto the Lord.' For thus saith the Lord, 'Have I not now in this present world repaid thee many times over that which thou didst lend to Me? And, if thou have faith, thou shalt in the world to come receive a recompense yet many times greater than this.'" And when the man came, the High Priest did and said as he had been commanded; and the man's heart was moved, and he left in the temple all that great sum which had been given him, and for the rest of his life put his whole trust in the promises of G.o.d.

The other short story is taken out of an apocryphal book under the name of the prophet Ezekiel, and is a parable of the soul and the body of man at the day of judgment.

There was a certain king, it says, who made a marriage feast for his eldest son, and invited all his soldiers to his palace to share it.

Now every one of his subjects was a soldier and served in his army, except only two, one of whom was blind and the other lame; and these two were not invited to the feast, but remained in their huts--which were near to one another--very angry and disappointed. After a while the blind man called to the lame man, "It is a shame that we are not sitting down to the feast along with the rest! I should like to treat the king as ill as he has treated us." "How can we?" said the lame man. "You know his garden," said the other; "let us go and spoil it!"

"All very well," said the lame man, "but how are we to get there?

I cannot walk." "Neither can I see; but we will contrive a way." So they devised a plan. The lame man plucked the gra.s.s that he could reach, and plaited it into a string, and threw one end to the blind man, who guided himself by it to the lame man. Then he took the lame man on his back, and carried him to the king's garden, and there they did all the mischief they could, trampling down and tearing up plants and flowers; and they went back to their houses and remained there.

When the rest of the people came out from the banquet into the garden, they were appalled at the sight of the damage, and were much perplexed, saying, "Were not all the soldiers of the king bidden to the feast? and is not every man in the kingdom a soldier? Whence then are these tracks in the garden, and who has wrought this mischief?" After a while the king bethought him of the blind and the lame man; they were brought before him, and he said to the blind man, "Have you been into my garden?" He answered, "Alas, sire! you see my infirmity, and that I have no eyes wherewith to find my way!" Then said the king to the lame man, "And you, have you been into my garden?"

And he answered, "Surely my lord has forgotten my infirmity; it cannot be that he desires to hurt my feelings by mocking me!" So the king was perplexed, and went apart to consider how the two could have contrived the business--for he was sure that they were guilty. At last a thought came to him, and he set the lame man on the blind man's shoulders, and scourged them both together. Then indeed did they cry out, and the lame said to the blind, "Did you not lend me your feet to take me to the king's garden?" And the blind to the lame, "Did you not lend me your eyes to show me the way?" And in like manner at the judgment the soul will say to the body, "I could not have sinned if you had not given me the limbs with which I did evil."

And the body to the soul, "But it was you who thought of the evil which I carried out." Thus one will try to throw the blame on the other; but is either of them free from guilt?

Others of these apocryphal books are designed to show how important some special virtue, or how dangerous some particular sin, may be.

Thus, there is a book called The Testaments (or Last Words) of the Twelve Patriarchs, in which each of the twelve sons of Jacob, when he comes to die, calls his children to him and tells them about his own life, and warns them against his own besetting sin, or shows how he has been helped by practising some good habit: Simeon speaks about envy, Issachar about simplicity, Zebulun about kindness, and so on.

And many others there are which are merely, one would say, meant to tell us more about the lives and deaths of the great men of the old times than we can learn from the Bible.

Perhaps I have now said enough to show of what sort the tales are that are told in this book--some of them told for the first time in English. They are not true, but they are very old; some of them, I think, are beautiful, and all of them seem to me interesting. In case anyone should wish to know more about them, I will put down here the names of the books from which I have taken them.

The first part of the story of Adam is shortened from Mr. S. G.

Malan's translation of The Book of Adam and Eve, and from Dillmann's German translation of the same (Das christliche Adambuch des Morgenlandes). The second part is from the Greek Revelation of Moses (in Tischendorf's Apocalypses Apocryphae), and from the Latin Life of Adam, edited by W. Meyer.

The first part of the story of Abraham is from The Apocalypse of Abraham, translated from Slavonic by Professor N. Bonwetsch; the second part is from The Testament of Abraham, edited by me in Texts and Studies.

The story of Aseneth is from the Greek History of Aseneth, edited by Batiffol in Studia Patristica.

The story of Job is taken from The Testament of Job in my Apocrypha Anecdota (ii).

That of Solomon is from The Testament of Solomon as printed by Migne at the end of the works of Michael Psellus.

That of Baruch from The Rest of the Words of Baruch, edited by Dr. J.

Rendel Harris.

That of Ahikar princ.i.p.ally from the French edition by the Abbe F.

Nau, with some few touches borrowed from that by Dr. J. Rendel Harris.

One last word. Not all of the stories in this book are equally old.

The oldest is most likely that of Ahikar. Lately some pieces of it have been discovered in Egypt in a very ancient copy. Next, probably, comes the second part of the story of Adam. In each of the others there are some parts which are derived from early Jewish tales, but the books in which we have them now were put into their present shape by Christians. Still, there is not one that is less than fifteen hundred years old.

OLD TESTAMENT LEGENDS

ADAM

When Adam and Eve were driven out of the Garden of Eden, they were as helpless as little children. They knew nothing of day or night, heat or cold; they could not kindle a fire to warm themselves, nor till the ground to grow food. They had as yet no clothes to wear and no shelter against rain or sun. As long as they were in the garden, it was always light and warm, and their bodies were so fashioned that they had no need of food or sleep or of protection against the burning of the sun; but since they had eaten of the Tree of Knowledge, they had become like us. Moreover, all the beasts and birds were friendly with them; but now they knew that it was not so, and that they had no defence if any fierce animal chose to attack them; and, more than all, they knew that they had a cruel enemy lying in wait for them outside the garden, even Satan, who had hated them from the first, and had brought about their fall by means of the serpent. And so it was that when they came out of the gate of the garden and saw the earth stretched out before them, covered with rocks and sand, and found themselves in a strange land where there was no one to guide them, they fell down on their faces, and became as dead, because of the misery and sorrow which they felt. But G.o.d looked upon them and sent His Word to raise them up and comfort them; and showed them a place not very far from the garden where there was a cave; and told them that they were to live there. Now this was the cave which was afterwards called the Cave of Treasures.

When first they entered into the cave, they did nothing but weep and lament: not only because they had lost the garden, but also because for the first time the sky was hidden from them by the roof of the cave; for as yet they had never been in any place where they could not see it. But when the sun set and there was darkness outside the cave as well as inside, they were frightened beyond measure; for they said, "It is because of what we have done: the light is gone out of the heavens, and will come back no more." Then the Word of G.o.d spake to them and said, "Be comforted; it is only so for a few hours, and the light will return to you." And they remained praying and weeping in the cave until the darkness began to grow less. After that the sun rose, and Adam went to the mouth of the cave, and it shone full upon him, and he felt the burning heat of it on his body for the first time, and thought that it was G.o.d who had come to afflict and punish him; and he beat upon his breast and prayed for mercy. But G.o.d said, "This sun is not G.o.d; it is created to give light to the world, and every day it will rise in like manner, and travel over the heavens and set, as you have seen it. _I_ am G.o.d, who comforted you in the night."

Then Adam and Eve took courage, and came out of the cave, and thought they would go towards the garden; and when they came near to the gate by which they had been driven out of it, they met the serpent. Now before it tempted Eve and became accursed, the serpent had been the most beautiful of all the creatures. Its head was of all the colours of the most beautiful jewels; it had eyes like emeralds, and a melodious voice; it had slender and graceful legs, and it fed on perfumed flowers and delicious fruits. Now it was loathsome to look upon; it wriggled on its belly in the dust, and all creatures spurned and hated it. And when it saw Eve it was enraged to think of the curse that had come upon it through her, and it raised itself up and darted at her, and its eyes became blood-red with anger. Then Adam, who had nothing in his hand wherewith to defend Eve, ran and caught it by the tail, but it turned upon him and coiled about him and Eve with its body and began to crush them; and it said, "It is because of you that I am compelled to trail in the dust and have lost my beauty." And they cried out for fear. But G.o.d sent an angel who caught hold of the serpent and loosed them, and smote the serpent with dumbness, so that thereafter it could only hiss. And a great wind came and took it up, and cast it away upon the seash.o.r.e of India.

And when Adam and Eve had a little recovered themselves from their fear, they went on towards the garden; but at the gate of it there stood a great cherub holding a sword of fire; and when they were able to look upon his face, they saw that he was angry and that he frowned upon them, and raised his sword as if he would smite them with it; but he said nothing. So they were in great fear, and turned from him and went back in great sorrow of heart, wandering they knew not whither, until they found themselves standing on the top of a rock, and before their feet was a precipice. And Adam was so miserable that he desired to live no longer; and he cast himself down from the top of the rock, and lay on the ground below without moving; and Eve thought that he was dead, and said, "I will not live after him; it is through my fault that all these evils have come upon him." And she also threw herself down from the top of the rock; but though both of them were torn and bruised, they were not wounded to death. And after a long time they came to themselves.

Then they bethought them that they had done wrong in trying to put an end to their own lives before it pleased G.o.d to set them free from this world. Therefore Adam took stones and piled them up in the shape of an altar, and then they gathered leaves from the trees and wiped off the blood that had been spilt upon the face of the rock, and gathered up the dust that was mingled with their blood and laid it upon the altar, and prayed to G.o.d to forgive their trespa.s.s. And this was the first offering that they made to G.o.d. And G.o.d looked upon them with pity and forgave them, and said, "As you have shed your blood, so after five thousand and five hundred years have pa.s.sed will I take your flesh upon Me and shed My blood for you and for your children; and it shall have power to quench the flame of the sword which is in the hand of the angel, and you shall enter again into the garden, and dwell there until the time when I shall make a new heaven and a new earth."

But when Satan saw that G.o.d had pity upon Adam and Eve and accepted their humble offering--for he was all this time keeping watch to see what would become of them--he was filled with dismay and hate, and began to contrive means by which he might lead them astray and put an end to them; for he thought, "If these creatures were destroyed, the earth would remain to me and to my hosts, and I should reign over it alone." He called therefore for some of his host, and made them appear like angels of light. And when they were all disguised in this fashion, they rose into the air and flew towards the cave, from which Adam and Eve were just coming out, meaning to go once again towards the garden. When they caught sight of these bright ones in the air, they stopped and raised their hands towards them, thinking that they were angels coming to them with a message. Satan called to Adam, "Adam, we are angels come from G.o.d; He has sent us to bring you to the lake of pure water that is on the north side of Eden, that you may wash yourselves in it and be cleansed from your sin, and return once more to the garden. Come therefore and follow us." And they turned and began flying towards the north; but Adam and Eve were glad beyond measure, and followed the troop of angels as quickly as they could, till they came to the mountain on the north side of Eden which overhung the lake. Then Satan lighted on the ground, and guided them to the top of the mountain, which was very steep. And when they were at the summit, they stood for a while and looked down upon the waters of the lake; and while they were doing so, Satan vanished away silently, and all his host with him; so that when Adam and Eve looked round, they found themselves left alone and in great peril. And they saw that they had been brought into this danger by Satan, and that he had deceived them once again. And they cried aloud for help.

Then G.o.d had pity on them, and commanded the angels Sariel and Salathiel to bear them in their arms and carry them back to their cave. And when they were come there, Adam prayed to G.o.d that, if they might not be permitted to go into the garden any more, He would at least give them something for a remembrance of it to comfort them. So G.o.d commanded the archangel Michael to go as far as the Sea of India, and fetch thence some gold, and dip it in the water that flows from under the Tree of Life, and give it to Adam. Likewise He commanded Gabriel to speak to the cherub that kept the gate of the garden, and go in and fetch some frankincense; and Raphael to bring myrrh also from the garden. And they did so. And Michael brought seventy rods of gold, and Gabriel twelve pounds weight of frankincense, and Raphael three pounds of myrrh; and these were all laid up in the cave where Adam and Eve lived: wherefore it was called the Cave of Treasures.

And when the appointed time was fulfilled, and the Word took upon Him the flesh of the sons of Adam, three kings came from the East to do Him honour, and offered to Him that same gold and frankincense and myrrh, which had come down to them through many generations.

After some days, Adam and Eve made a vow that they would go, one of them to the river Tigris and the other to the river Euphrates, and would wade into the water up to the neck, and stand there for forty whole days and nights, praying earnestly that they might be forgiven; for even yet they went on hoping that, if they accomplished some great act of repentance, they might be permitted to return into Eden.

They separated, therefore, and stood in the water of the river, fasting and praying. But Satan suspected that they had made such a vow, and it frightened him, for he did not feel sure that G.o.d would not change His purpose and forgive them; and he said to himself, "I will take care that they shall not keep their vow." Accordingly, on the thirty-fifth day, as Eve stood praying in the water, she heard a voice as of an angel praising G.o.d, and she looked and saw one in bright raiment coming to her, and he called to her and said, "G.o.d has forgiven Adam! All is well. I have just now brought the good tidings to Adam, and he bade me come and tell you; and lest you should doubt of the truth, he said, 'Remind her of the sign which was given to us in the cave: how the angels brought the gold and laid it on the south side, and the incense on the east, and the myrrh on the west.'"

Then Eve was sure that the messenger spoke true, and she rejoiced greatly, and came, as well as she could, out of the water, and followed him. But when they came in sight of the river Euphrates, she saw Adam still standing in the water praying, and she knew that she had been deceived; and at that moment Satan vanished away, and Eve fell upon the ground, for she was stiff with the cold, and weak with fasting. As for Adam, when he saw her, he cried out and smote upon his breast, and sank down into the water, and would have perished but that G.o.d sent His angel and drew him up out of the water. And he showed Adam that he could not by these means gain admittance to the garden before the time appointed was fulfilled.