The Old Testament captured the Anglo-Saxon imagination in some unexpected ways, as one of the poetic riddles in the Exeter Book reveals. A man sat at wine with his two wives and his two sons and his two daughters, beloved sisters, and their two sons, noble, first-born; the father of both of those princes was in there, the uncle and the nephew. In all there were five lords and ladies sitting in
... [Show full abstract] there. The conundrum by which twelve people are specified but the total is only five finds its solution in the book of Genesis, where it is recorded that after the destruction of Sodom and Gomorrah the two daughters of Lot got him drunk and lay with him and each had a son by him, so that his daughters were also his wives and his sons were also his grandsons. Yet though such episodes were for this poet an occasion for wit, for other Anglo-Saxon writers they posed a troubling challenge, forcing them to argue against taking the morals and marital practices of the patriarchs as any sort of precedent for present practice. In terms of quantity if not quality the Old Testament was the major influence on Old English literature, at least in terms of what survives: it was the source for about a third of the extant poetry and for a large part of the prose, as well as influencing other writings. Some of that work is admittedly fairly unadventurous translation, but much of the writing shows how intensely and productively the Anglo-Saxons were engaged with the Old Testament. Poets, preachers, historians, even kings and generals found it an ever-useful storehouse of information and inspiration; its great collection of stories, poems, proverbs and prophecies provided a rich literary tradition for the Anglo-Saxons which both complemented and challenged the literary tradition of the Germanic inheritance and what they knew of classical Latin literature.