THE FORGOTTEN BOOKS OF EDEN

Translated in the late 1800's

by

Dr. S. C. Malan and Dr. E. Trumpp.

Translated into King James English from both the Arabic version and the Ethiopic version which was then published in The Forgotten Books of Eden in 1927 by The World Publishing Company.

THE FIRST BOOK OF

Adam and Eve

ALSO CALLED

The Conflict of Adam and Eve with Satan.

PRESENT day controversy that rages around the authenticity of the Scriptures and how human life began on this planet must pause to consider the Adam and Eve story. Where does it come from? What does it mean?

The familiar version in Genesis is not the source of this fundamental legend, it is not a spontaneous, Heaven-born account that sprang into place in the Old Testament. It is simply a version, unexcelled perhaps, but a version of a myth or belief or account handed down by word of mouth from generation to generation of mankind-through the incoherent, unrecorded ages of man it came--like an inextinguishable ray of light that ties the time when human life began, with the time when the human mind could express itself and the human hand could write.

This is the most ancient story in the world--it has survived because it embodies the basic fact of human life. A fact that has not changed one iota; amid all the superficial changes of civilization's vivid array, this fact remains: the conflict of Good and Evil; the fight between Man and the Devil; the eternal struggle of human nature against sin,

That the Adam and Eve story pervaded the thoughts of ancient writers is seen in the large number of versions that exist, or whose existence may be traced, through the writings of Greeks, Syrians, Egyptians, Abyssinians, Hebrews, and other ancient peoples. As a lawyer might say who examines so much apparently unrelated evidence--there must be somethingback of it.

The version which we give here is the work of unknown Egyptians (the lack of historical allusion makes it impossible to date the writing). Parts of this version are found in the Talmud, the Koran, and elsewhere, showing what a vital re it played in the original literature of human wisdom. The Egyptian author first wrote in Arabic (which may be taken as the original manuscript) and that found its way farther south and was translated into Ethiopic. For the present English translation we are indebted to Dr. S. C. Malan, Vicar of Broadwindsor, who worked from the Ethiopic edition edited by Dr. E. Trumpp, Professor at the University of Munich. Dr. Trumpp had the advantage of the Arabic original, which makes our bridge over the gap of many centuries a direct one.

The reading of these books is an adventure. You will find the mind of man fed by the passions, hopes, fears of new and strange earthly existence rioting, unrestrained, in the zest of self-expression. You roam in the realms of mythology where swiftly the aspects of nature assume manifold personalities, and the amorphous instinct of sin takes on the grotesqueries of a visible devil.

From such imaginative surroundings you find yourself suddenly staring at commonplace unvarnished events of family life--and such a family as "the first earthly family" was! They had all the troubles, all the petty disagreements, and the taking sides with one another, and the bother moving, and "staying with the baby," that in the total mark family life to-day. You will see it when you peep beneath the overlaying glamour of tradition.

One critic has said of this writing:

"This is we believe, the greatest literary discovery that the world has known. Its effect upon contemporary thought in molding the judgment of the future generations is of incalculable value.

"The treasures of Tut-ank-Amen'sTomb were no more precious to the Egyptologist than are these literary treasures to the world of scholarship."

But we prefer to let the reader make his own exploration and form his own opinion. The writing is arresting enough to inspire very original thoughts concerning it,

In general, this account begins where the Genesis story of Adam and Eve leaves off. Thus the two can not well be compared; here we have a new chapter--a sort of sequel to the other. Here is the story of the twin sisters of Cain and Abel, and it is notable that here the blame for the first murder is placed squarely at the door of a difference over Woman.

The plan of these books is as follows:--

Book I.

The careers of Adam and Eve, from the day they left Eden; their dwelling in the Cave of Treasures; their trials and temptations; Satan's manifold apparitions to them. The birth of Cain, of Abel, and of their twin sisters; Cain's love for his own twin sister, Luluwa, whom Adam and Eve wished to join to Abel; the details of Cain's murder of his brother; and Adam's sorrow and death.

Book II

The history of the patriarchs who lived before the Flood; the dwelling of the children of Seth on the Holy Mountain--Mount Hermon--until they were lured by Henun and by the daughters of Cain, to come' down from the mountain. Cain's death, when slain by Lamech the blind; and the lives of other patriarchs until the birth of Noah.

THE FORGOTTEN BOOKS OF EDEN

Translated in the late 1800's

by

Dr. S. C. Malan and Dr. E. Trumpp.

Translated into King James English from both the Arabic version and the Ethiopic version which was then published in The Forgotten Books of Eden in 1927 by The World Publishing Company.

INTRODUCTION TO
THE FORGOTTEN BOOKS OF EDEN

By WILLIAM N. GUTHRIE, D.D.

Rector of St. Mark's-in-the-Bouwerie.

AN American Indian's Song is his very own. No other man can sing it without his explicit permission. It is impregnate with his aura. It is not in our sense, however, property. It is believed to invest magically the singer with the mood whence it proceeded, and must, therefore, merge in some way the performer's identity with that of the originator's. To sing another's song is an invasion of his personality, a sort of spiritual piracy involving sacrilege.

When last year in Arcady and Andritzena, I induced primitive shepherds to sing and play for me lustily all sorts of occasional songs and rituals, they refused to do a burial chant, most positively. For to perform one would surely cause a death in the house.

A little reflection on these two paragraphs may perhaps, make the reader realize that authorship was once a thing of great hazards. If one had something great and new to say, and wanted it to circulate widely, one would naturally prefer anonymity.

Indeed, by the Hebrews a story was popularly presumed to have its hero for its author. Moses wrote the account of his own death. Deuteronomy was of course, his own work, although obviously intended to alter the traditional religion. Jonah wrote the little novel about himself. David was the author of the Psalms because reported to have instituted the first temple choir, and as a lad to have played the harp soothing the nerves of King Saul. When an author for the book of Job was wanted, though the whole discussion of the work proves it was written to refute the Wisdom literature which by tradition began with the Proverbs of Solomon, Moses was chosen as a suitable author!

So for centuries among the Jews, writers sought to shelter themselves behind the names of the great dead. In this they were guilty of no fraud. They imagined what Solomon or Enoch would say, or sing, upon a particular theme under given circumstances. It was not really they themselves, but their Solomon, their Enoch, Solomon or Enoch in them, who uttered the new prophesies or temple praises.

Thus arose that body of literature, called by modern scholars, "Pseudepigrapha," that is, writings erroneously, unhistorically, and yet sincerely, ascribed to heroic figures summed from the vasty deep by a self-denying imagination, eager to alter man's belief and custom, to interpret his hope and sorrow, without personal gain or fame, and also, may one add, without the deterrent of persecution to arrest free utterance!

Now it is a foolish modern prejudice against an ancient piece of literature that its author veiled his person in this fashion. The only question is: Was the writing of inherent value? Did it exercise influence?

It is not too much to say that no modern can intelligently understand the New Testament, unless he is acquainted with the so-called "Apocrypha," and with the "Pseudepigrapha" as well. The very words of Jesus were in many instances, suggested by sayings current in his day, more or less as unconscious quotations from the Testaments of the 12 Patriarchs.

The figure of the Messiah which Jesus adapted to his creative purpose, cannot be imagined by a modern without a perusal of the book of Enoch which is its classic and most entrancing glorification. Without the Odes and Songs of Solomon the atmosphere breathed by the earliest church cannot be divined.

Hitherto access to this literature has been confined to technical scholars. Its assembly would require special information and considerable expenditure. With this enterprise of the Alpha House, Inc., it becomes democratic property. We shall have a more intelligent clergy and laity, when this volume has taken its place in every library, and is familiarly brought into every discussion of the historic Christ and of His times.

THE FORGOTTEN BOOKS OF EDEN

Translated in the late 1800's

by

Dr. S. C. Malan and Dr. E. Trumpp.

Translated into King James English from both the Arabic version and the Ethiopic version which was then published in The Forgotten Books of Eden in 1927 by The World Publishing Company.

THE

ORDER OF ALL THE BOOKS

OF

THE FORGOTTEN
BOOKS OF EDEN

THE FORGOTTEN BOOKS OF EDEN

Translated in the late 1800's

by

Dr. S. C. Malan and Dr. E. Trumpp.

Translated into King James English from both the Arabic version and the Ethiopic version which was then published in The Forgotten Books of Eden in 1927 by The World Publishing Company.

THE LETTER OF ARISTEAS

part of the "Forgotten" books of Eden

IN THE Letter of Aristeas, one of the most noteworthy and ancient recoveries in this collection, we have come a long way from Adam and Eve, a long way from the Flood. This writing presents a spectacle of the resiliency of the human race, which has repeopled the Earth, with powerful nations living in pomp and splendor.

You will read here of the first great bibliophile--Ptolemy Philadelphus. He desires to collect into his library at Alexandria "all the books in the world." Finally in his passion to secure one great work--the Jewish Laws--he trades 100,000 captives for that book. This is probably the highest price ever paid for a single work. It presents an unusual reason for the end of the Great Captivity.

The events of this narrative took place during the lifetime of the famous Queen Arsinoe, who died 270 B. C. The exact date of the writing is uncertain.

The details of court life, the discussion of social problems of the day are of the utmost interest and vividness. It is an odd discovery in this day and age to see the king and his guests playing at questions and answers during their banqueting.

The structure of this absorbing work is as follows:

1. Dedication of the book to Philocrates.

2. Preliminary action:

(a) The proposal of the Librarian to liberate the Jewish captives in exchange for a book.

(b) The emancipation.

(c) The letter of Philadelphus to Eleazar.

(d) The reply.

(e) The names of the committee appointed to translate the book.

3. Description of the royal presents:

(a) The table (probably the most elaborate piece of furniture ever produced).

(b) The other presents.

4. Description of Jerusalem.

(a) The temple (and the water-works system).

(b) The ceremony.

(c) The citadel.

(d) The city.

(e) The countryside.

5. Eleazar's farewell.

6. Eleazar's explanation of the law (this is profound wisdom).

7. The reception.

8. The banquet (72 questions and answers).

9. The translation of the Book.