Page:Encyclopædia Britannica, Ninth Edition, v. 2.djvu/196

182 APOCRYPHA is, of course, the most interesting, although, to estimate it properly the books of the English Apocrypha are quite insufficient, other works belonging to the same region must also be taken into account, such as the great Book of Enoch, and several more. The two collateral currents are also of extreme interest, although it is far from easy to analyse their waters, and say with assurance what elements belong to the primary Old Testament sources and what are local contributions. Many have discovered traces of Persian ideas even in the canonical books of the Old Testament, particularly in the doctrine of angels in the later books, but the trustworthiness of such discoveries may be very fairly questioned. At the same time, there either is, in the book of Tobit, an advance absolutely on the Old Testament doctrine of angels and demons, or there are traces of a method of interpreting the history in Gen. ch. vi., and a carrying out of the method to further consequences, which are both unknown to the canonical Scriptures (below No. 3). And if in the Alexandrian Wisdom of Solomon a progress directly in advance of what is found in Prov. viii., on the doctrine of Wisdom, may be justly contested, there is certainly what may be called a progress round about, the ideas about Wisdom are ex panded and placed in new lights, and made to enter into new relations, in such a way that a general approximation to the New Testament doctrine of the Logos is the result. But in general, as a means of estimating the changing shades of feeling, the rise and fall of hopes, or rather the steady glow of a hope which no hardship could extinguish, the efforts to accommodate faith to circumstances and hold it fast in spite of all that was against it, in a word, as a means of estimating the inner life of a most interesting people in the very crisis of their history, the apocryphal books are invaluable. No more beautiful picture of piety and disin terested benevolence and patriotic warmth could be seen than is presented in the book of Tobit; neither could religious zeal and courageous, even almost reckless, patriot ism, easily find higher expression than in the first book of Maccabees, or even in the unhistorical tale of Judith; while the under current of observant thoughtfulness, that contemplates but hardly mixes in life, runs in a deep, if calm and passionless stream in the proverbs of the Son of Sirach. At no time was the nation idle. A people that had conceived such hopes, hopes which at last culminated in Christianity, could not be idle or even anything less than restless and turbulent. There is no form of deed celebrated in the ancient history of the people that they did not try to reproduce, ana no form of literary composi tion which, in those mournful centuries so full of oppression, they did not strive to imitate, with an inextinguishable life and hopefulness. This last fact, perhaps, might furnish the means of a classification of the books different from that suggested above, and similar to the division usually adopted in the Old Testament Scriptures. (1.) Historical, such as 1st Maccabees, although most that assume the historical form, such as Judith, are simple romances, and can be used only as an index of ideas and feelings, not in proof of facts; while others, like Ed and the Dragon, are com pletely fabulous. (2.) Prophetical, such as Baruch and 2d Esdras. In these the religious hopes of the people are most fully exhibited ; for example, the Messianic expecta tions. Fully to understand these, however, other works, such as the book of Enoch, not contained in the recognised Apocrypha, have to be included. The prophetic literature almost always assumes the form called apocalyptic. (3.) Philosophical, or books coming under the Hebrew name of Wisdom. Here belong the Son of Sirach, the Wisdom of Solomon, to which must be added others not included in the English Apocrypha, e.g., the Psalter of Solomon and 4th Maccabees. 2. It has already been said that the Hebrew or Palestinian Canon was formed on the feeling that, before the close of the Persian period, the succession of prophets ceased. It is too evident that this feeling was a true one. The restoration from exile was little more than an external form with almost no real life within. The new community was feeble in the extreme. It had no productive power of its own. It must fall back entirely upon the past. The most and the best it could do was to conserve the forms and, if possible, the spirit of what was ancient. But the spirit, which should also have been its own, was lacking. Hence everything in the new state was mechanical and rigid. Even the canonical writings of this epoch, such as Chronicles, are mere compilations. And the further off from the ancient times the people removed, the staffer and more mechanical they grew. No doubt a certain energy was infused into the people at various epochs, particularly in the Maccabean struggles, yet even then there is a certain stiffness and awkwardness both in the acts and writings of the time, as when old age girds itself. up for deeds to which it is no longer equal. This loss of the prophetic and productive power, and the con sciousness of the loss, explains most of the characteristics of the apocryphal literature. For example, there is want ing in it, even where most genial and natural, that original freshness which is so charming in a book like Euth ; and even the proverbial philosophy of the Son of Sirach, instead of bubbling up in living springs, as in Solomon, often appears forced and unwilling in its flow; while in others of the philosophic books there is an elaborate redundancy of language, and a floridness of rhetoric, most unlike the simplicity and terseness of the ancient Wisdom. Again, the consciousness of the loss of real creative power and complete dependence on the past explains another peculiarity of these books their pseudonymous character. They do not come forth as the products of their own time, and with the authority of their real authors ; they are transferred into the distant past, into the stirring times of living Israelitish history, and their authors are made to be the great historic names of the nation. The Alexandrian philosopher calls his work the Wisdom of Solomon. The author of Judith pitches his romance in Assyrian times. In this way effect is sought, and truths and actions aro commended by an authority that is felt no longer to exist. A defective sense of truth very naturally becomes more serious. To compose a work in what is believed to be the spirit of some ancient sage or hero, and put it forth under his name, may seem a venial wrong. Yet in an uncritical age it often led to very unfortunate results. Neither might it seem greatly amiss to advocate a cause and recom mend an action by exhibiting ancient names uttering similar sentiments, or following the same course, and in an age like our own little evil might follow. Yet the next step downward is the direct forgery of documents, such as the Letters of Artaxerxes, which we find in the additions to Esther, or the Epistles at the beginning of 2 Maccabees. The apocryphal books everywhere demonstrate that all true historic consciousness was deserting the people ; and though we may gather truth out of the Apocrypha, it is rarely truth directly stated, but reached by our own infer ences from the character of the writings and the objects the author plainly enough had in view. 3. One of the most interesting inquiries connected with the Apocrypha is, as to the advance in doctrine and opinion over the Old Testament to be found in it, and its nearer approach to the New Testament. This is a very delicate inquiry, although the existence of a certain advance can not be denied, and is most certainly to be expected. For the church did not cease to exist in these centuries, and if she was to appearance barren, yet in fact she was maturing

into life the seed which she had already conceived.