Adrien Bledstein, "David at the Cave of Adullam, Depression and Hypergraphia," ed. J. Harold Ellens, Festschrift for Bruce M. Metzger, Vol. 2 (Sheffield: Sheffield Phoenix Press, 2007) 241-250

Abstract: What if David wrote Psalms tradition ascribes to him? What if each prayer could be connected with a moment or period of his life? Would that change our perception of his heart, mind and soul? For adults in a congregational setting, I designed a course integrating Psalms which tradition attributed to David with the narrative about him in 1 Samuel 16 through 1 Kings 2. A variety of insights emerged from this hypothetical construction. This paper focuses on one example, what I call "descent into the valley of dark shadows." Utterly alone, David hid in a cave at Adullam. A series of prayers reveal a downward spiral from desperation through suffering, illness, and hopelessness. After acknowledging human frailty David began to rise, asserting confidence in his own righteousness. He emerged with strengthened trust in YHWH and renewed belief he would become king. Modern notions of depression and hypergraphia (ala A. W. Flaherty) provide insight into this extraordinary biblical personality.

This September another book was published on "The Life of David," now by poet Robert Pinsky.¹ In a radio discussion both he and Prof. Benjamin Sommer said more than once, "we don’t know what David was thinking."

"Wait! Wait!" I yelled at the radio, "I can tell you what David was thinking!"

Some background. Nearly four decades ago, after teaching high school English for five years, I began leading teens in a congregational setting through a study of Genesis. When my spiritual leader inquired "What do you do in class that thirteen year olds are interested?" I responded, "We read the text, consider the challenges our ancestors faced, their values, and how they solved each problem." A few years later, I was given the opportunity to lead adult Bible study. We expanded our reading to all of Hebrew Scriptures, adding comparisons to ancient Near Eastern literature, insights gleaned from biblical scholars, and from modern appreciation of how our minds and bodies work. Our effort was to connect with characters, people living in time and place–individuals whose stories were recorded by people also living in time and place, each inspired by a relationship with the Divine. Having read the narratives about David many times, I wondered, "What was David thinking?" Preparing to teach Psalms, I realized that prayers attributed to David made sense to me only in the context of his life. For over two years, two groups of adults discussed what David was thinking at every point in his life. We discerned his priorities, perception of events, anguish, ways of coping, and joy. Our view of his character expanded. The following paper presents a brief episode, a crisis in his mid-twenties which prompted this spiritually gifted young man to pour out his concerns and despair to the One who knew him.

From narratives we hear that before David was a warrior and king, he was a skilled musician. From ascriptions to Psalms, eulogies, and a psalm within the narrative, he was a poet. In his youth, we may imagine he sang to the Divine, his companion in the hills of Judah where he guarded sheep. Having learned the history of his people and covenant with YHWH, he praised the wonder of creation, recited his view of the past, and passionately wished to serve his Creator (Psalms 8 and19).

In his mid-twenties, after David was anointed by Samuel, after he killed Goliath and became the beloved of the people as the warrior who killed "tens of thousands," King Saul determined to kill him. Now we join David in the present tense.

Before hiding, David deceives Ahimelech the priest to acquire provisions and a sword then flees to Gath. Philistines recognize the hero and take him to the king. David pretends to be crazy, slobbering in his beard and scratching on the palace gate. The king says to his courtiers, "You see the man is raving; why bring him to me? Do I lack madmen that you have brought this fellow to rave for me?"² (1 Samuel 21:14-16)

So David escapes, but deception and pretense are characteristics that David abhors (see Pss 36 and 58 which I date to his experience in Saul’s court). Now humbled by drooling like a madman in his effort to survive, and utterly alone, he returns to the hills of his youth and hides in the cave of Adullam. His circumstance is depressing.

Harvard neurologist Alice W. Flaherty’s study, The Midnight Disease: The Drive to Write, Writer’s Block, and the Creative Brain, draws upon professional training and her personal experience to provide 21^st Century C.E. insight into a creative person’s chemical and emotional responses to extreme stress.³ The reverse of writer’s block, hypergraphia is "the medical term for an overpowering desire to write." Both writer’s block and hypergraphia arise from complicated abnormalities of the basic biological drive to communicate." In her study of the relationship between writing, emotion, and stress, she recognizes writing as a form of release, venting. An internal monologue, she says, "can be as effective as antidepressants in treating moderate depression."⁴

What is David thinking before his family joins him at Adullam? With Flaherty’s insights, I suggest that David’s intense turmoil may well have stimulated a compulsion to write, to vent his anguish to the One who knows him.⁵ David descends into "the valley of dark shadows" (Ps 23:4) revealed in a series of his supplications, a downward spiral from desperation through suffering, illness, and hopelessness. At rock bottom, he acknowledges human frailty. I suggest that after venting his complaints, David emerges with strengthened trust in the Divine and confidence in his belief that he will survive and someday he will be king. Throughout his life, poetic prayer provided solace whether pained, angry, or joyful.

After deceiving Ahimelech and pretending madness, David’s perception of himself as a straightforward, non-deceiver is shaken. In contrast to his leading warriors into battle and his popular acclaim, isolation combined with the challenge to his self image might well result in disorientation and evoke a profound sense of loss.

Tradition associates Psalm 142 with this time and place. In circumstances where Saul’s power, desires, and actions set the king above the law, David thinks about the Divine in the third person as judge. He cries loudly for mercy, pouring out his complaint. (Ps 142:2-3) He believes the Divine alone knows his efforts and how people try to capture him. Feeling his life force diminished, he addresses YHWH:

In this wilderness he is free to howl his anguish, his need for rescue. After setting his case before the Judge of all, he pleads for reprieve from "prison," his metaphor for isolation, then provides incentive.

David believes his success will be an example to other righteous people of how the Divine rewards a worthy person. In earlier prayers, David sets himself up as an example for others to follow and promises to publicize the good news of Divine reward for admirable behavior.

With no change in his circumstance, David cries out again in Psalm 140. His descriptions of his enemies’ actions are vivid and poignant:

David believes the Eternal will hear him and save him as in past battles, upholding the Divine’s own reputation. "YHWH, do not grant the desires of the wicked; do not let their plan succeed, else they be exalted." (Ps 140:9) He relishes thoughts of what he hopes will happen to his enemies, chanting a curse:

David is certain that the Judge of all is fair to decent humans (himself of course), in contrast to those evil men upon whom he heaps curses.

Nonetheless, relief has not come. His anguished complaints evoke no response. We are aware that deep distress and grief lower an immune system making one vulnerable to illness. But in Psalm 6, David interprets his illness as a sign of Divine hostility.

Impatient for deliverance, he is ill with fever in his isolation from humans and the Divine. "YHWH, turn! Rescue me!" Then he appeals to Divine kindness, hesed. "Deliver me as befits Your faithfulness. (Ps 6:5)" More than once in his prayers, David reminds YHWH that if he dies, he won’t be able to praise the Divine. "For there is no praise of You among the dead; in Sheol, who can acclaim You?" (Ps 6:6) Yearning for Divine mercy, he vividly describes the effect of infirmity caused by his situation.

We don’t know how long David is alone at the cave, but this prayer suggests a few days. After mentioning his enemies, in delirium he addresses his tormentors and defiantly asserts his faith:

Despite assertion of YHWH’s favor, help has not come.

Psalm 22 displays a deeper descent into despair. As the sun rises David notes no change in his circumstance. David’s cry resonates with all who suffer.

David recalls the history of God’s relationship with his ancestors.

Contrasting himself to his ancestors, David feels, "But I am a maggot, less than human; scorned by men, despised by people." (Ps. 22:7) Again he imagines his enemies taunting him, "All who see me mock me; they curl their lips, they shake their heads." He projects his frustration in their sarcasm: "‘Let him commit himself to YHWH; let Him rescue him, let Him save him, for He is pleased with him.’"(Ps 22:8-9)

Having vented despair, David momentarily evokes a comforting image, appealing to YHWH with his perception of the beginning of his relationship with the Divine as his mother’s midwife,

This consoling thought is disrupted as he again envisions his enemies in verses 13-19, likening them to vicious wild bulls, lions, and dogs. While the downed hero takes stalk of his bloodied bones, the conquerors smirk and divide the spoil.

Calling upon the Divine as his Strength, he hopes for rescue from these dogs, lions, and bulls. If he is delivered, "Then will I proclaim Your fame to my brethren, praise You in the congregation." (Ps.22:23) With another abrupt change of focus, he envisions a future. David conjures a scene where he addresses a gathering of the people of Israel:

"You who fear YHWH, praise Him! All you offspring of Jacob, honor Him! Be in dread of Him, all you offspring of Israel!" (Ps. 22:24)

Why?

David imagines a positive image of a grand assembly after his rescue, a perfect time for fulfilling vows and for generous sharing of food (Ps 22:26-27). Not only the people of Israel, but

Awakening from the high of this vision of the future, in Psalm 143:1-2 David still has no positive response or sign that his complaints and petitions are heard. He fears he is judged which leads him to a new level of perception: from the Divine point of view, none living is righteous.

He recalls his recent anguish and other times when he felt pulverized by his enemy, but he takes heart in remembering all the great accomplishments of the Divine.

I imagine that as a youth guarding the sheep David composed songs of praise in awe of creation and history, Psalms 19, 8, and 103 through 105. At this time of upheaval, he may recall those prayers.

Urging God to respond, he likens himself to a desert.

He set a time by next morning for a sign of YHWH’s compassion. "Cause me to hear your lovingkindness by daybreak, for in You I trust." Then, with a new approach, in three different ways he asks for guidance: 1. "let me know the road I must take," 2. "Teach me to do Your will,"3. "Let Your gracious spirit lead me on level ground".in contrast to his hilly prison. (Ps. 143:8-10)

Returning to his plea at the beginning of this supplication for Divine good will, David again adds emphasis on the Divine’s reputation as reason to save him. He does not forget those who put him in this situation. "As You are faithful, put an end to my foes; destroy all my mortal enemies, for I am Your servant." (Ps. 143:12)

Perhaps as the sun rises the day after his storm of complaints and hoped for glory, David is prepared for a change revealed in Psalm 23. The most recited prayer in liturgy and funerals, people are used to hearing "Yea, though I walk through the valley of the shadow of death." But the alternative, translating "valley of dark shadows" captures David’s double entendre, describing both his depression and his awareness of surroundings in the hills of Judah. As the sun sets shadows lengthen, a metaphor for his despair. David hits rock bottom when he feels he is a maggot (Ps 22:7), a slithering, slimy little creature. Before the Divine "no creature is in the right." (Ps 143:2) But this morning David expresses a sense of peace and trust in the Divine as he imagines himself in protection of his Shepherd, an image drawn from his own youthful care of sheep and from images of a king and god as shepherd in poetry of the ancient Near East. "YHWH is my shepherd; I lack nothing." With positive images he sings,

He has a sense of direction, the guidance he requested. Addressing the Divine, David asserts his trust and acknowledges his comfort having risen from deep despair. "Though I walk through a valley of dark shadows, I fear no harm, for You are with me; Your rod and Your staff -- they comfort me." (Ps. 23:4) The symbols of Divine authority and power to destroy or let live, David feels are used to protect him. Perhaps after days of hunger, he feels nourished. "You spread a table for me in full view of my enemies; You anoint my head with oil; my drink is abundant." (Ps 23:5) Confidence restored, he anticipates the time when he will be king and affirms his belief that he will serve in the House of the Lord, the temple that he aims to build. "Only goodness and steadfast love shall pursue me all the days of my life, and I shall dwell in the house of YHWH for many long years." (Ps. 23:6) David believes that he will be king and build a "house," temple for YHWH where he will serve his Divine like the great kings of the ancient Near East.

Having likened himself to a worm (Ps 22:7) and experienced utter degradation (Ps 143:3-4), David expresses a tranquil moment in Psalm 23. Then, in Psalm 63, David’s prayer blossoms with euphoria. In contrast to "My God, my God why have You abandoned me?" of Psalm 22:2, in Psalm 63:2 he is reaching. "God, You are my God; I search for You, my soul thirsts for You, my body yearns for You, as a parched and thirsty land that has no water." YHWH is his beloved. He re-frames his experience of feeling diminished, abandoned, that he was dying like a desert in Psalm 143:4-7.

Now he asserts he will see the strength of God, "I shall behold You in the sanctuary, and see Your might and glory." (Ps 63:3) Why the change? He has a new insight, "Truly Your faithfulness is better than life, I praise You." (Ps 63:4 TNK) The assertion of trust in Divine esed, kindness, goodness, whether deserved or not, lifts him from despair.

We can imagine him standing outside the cave, the sun is shining on a beautiful morning, his arms are stretched upward, "I bless You all my life; I lift up my hands, invoking Your name." (Ps 63:5) His ecstacy is reminiscent of reports by people who fast. He marvels at how good he feels, "I am sated as with a rich feast, I sing praises with joyful lips." (Ps. 63:6) With renewed faith, David is nourished despite his meager fare,

He transforms those "deep shadows" into an image of Divine protection.

David does not forget his enemies. In contrast to his sense of Divine grace for himself,

Hearing David curse his enemies in the context of his life allows one to identify with this ancient Hebrew warrior who relishes the cursing tradition which may be jarring to modern sensibilities.

David, anointed of God to become king, is a warrior whose job is to vanquish enemies. Purged of inner conflict and fear, he faces a new day.

After David’s isolation and deepened trust in YHWH, as if in answer to his prayers, in 1 Samuel 22:1b his family joins him. He is now prepared to lead the clan and others oppressed by Saul gather round him as well.

Conclusion: From David’s gift of poetic expression, what do we learn about his means of coping, his perspective on his relationship with the Divine, his values? Most obviously, he coped through prayer. He perceived his relationship with the Divine as deeply personal and his love of his Maker was passionate. In life threatening circumstances, he felt driven to deceive a priest and pretended madness to escape Philistines imprisonment and mockery. Despite his perception of himself as innocent, adverse events drove him to despair that he was being punished. After acknowledging that no one is righteous before YHWH, he pled for guidance from the only One he could trust. He affirmed his belief that he was anointed and somehow would become the king of his people and triumphantly serve is Maker in a temple.

This hypergraphic response to distress by the idealistic young man provides contrast to the mature king’s depression. From my study of Davidic prayers in context, David also experienced writer’s block, a hiatus in his prayers following the rape of Tamar, the death of Amnon, and the exile of Absalom. In narrative his responses were sluggish until he was mobilized by Absalom’s army marching to Jerusalem. In his prayers, tragic family events were experienced as Divine punishment for crimes, taking Bathsheba and killing Uriah. A long interlude in his prayers may indicate the depth of his rupture with his Divine source of strength and inspiration. This is subject of another essay. For now we leave the young hero refreshed by venting his ordeal through prayer.

Thanks to my students for their engagement in the life and thought of David and to BibleWorks which made this project of integrating texts manageable.

September 2003, rev. December 10, 2005, published 2007 Adrien Janis Bledstein

abledstein@sbcglobal.net 773-324-6956; day 773-643-1062

Endnotes

1. Other recent publications on the David narratives: Robert Alter, The David Story (New York: W. W. Norton & Co., 1999); Richard Elliott Friedman, The Hidden Book in the Bible (San Francisco: Harper San Francisco, 1998); Baruch Halpern, David’s Secret Demons (Grand Rapids Michigan: Wm B. Eerdmans Publishing Co., 2001); Jonathan Kirsch, King David: The Real Life of the Man Who Ruled Israel (New York: Ballantine Books, 2000); Stephen L. McKenzie, King David: A Biography (Oxford: Oxford University Press, 2000); Robert Pinsky, The Life of David Jewish Encounters (New York: Nextbook, Schocken, 2005); Robert Polzin, Samuel and the Deuteronomist (San Francisco: Harper & Row, 1989) and David and the Deuteronomist (Bloomington: Indiana University Press, 1993); Joel Rosenberg, King and Kin (Bloomington: Indiana University Press, 1986). After organizing Psalms integrated with narrative, I searched for other efforts. Charles Knox, David the King with a Study of the Location of the Psalms in the Order of David’s Life (New York: Randolph, 1875) is a wonderful construction of the stories, evoking visual images of the landscape, family, history, biblical tradition. Jim Jordon, David His Life and Psalms (Nashville, TN: Gospel Advocate Co.,1989). Jordon focuses on connections with Jesus. I found several partial efforts online: Jeff Asher, "The Psalms of David." Dr. Winn at www.sbl.org presents a chronology which includes 16 of David’s psalms with the narrative. Rose McKinley http://members.tripod.com/~rosemck1/bible.html. J. Clinton McCann, Jr, raises interesting questions in his paper: "Toward a Non-Retaliatory Lifestyle: Are the Psalms a Help or a Hindrance?" SBL 2004 http://www.hsutx.edu/academics/logsdon/cebig/ab04-cm.pdf . A musical integrating David’s life with songs (not Psalms) is entertaining: Alan Menken & Tim Rice, "King David," Highlights from the Live Performance, CD, May 17, 1997.

2. All biblical references, unless otherwise noted (italics indicate my translation of a word or phrase) are from TaNaKH, The Holy Scriptures; The New JPS Translation According to the Traditional Hebrew Text (Philadelphia, New York, Jerusalem: Jewish Publication Society, 1988). See pages xv-xxi for the history of translations which may explain some verse differences from the RSV.

3. Alice W. Flaherty, The Midnight Disease: The Drive to Write, Writer’s Block, and the Creative Brain (Boston & New York: Houghton Mifflin Company, 2004).

4. Flaherty, pp. 2, 200.

5. Could David write? More evidence is emerging which suggests literacy was common. A tenth century B.C.E. abcdary confirms Judges 8:14 where a lad "wrote" a list of members of his community. David "wrote." In 2 Samuel 11:14-15 "In the morning, David wrote a letter to Joab, which he sent with Uriah. He wrote in the letter as follows: ‘Place Uriah in the front line where the fighting is fiercest; then fall back so that he may be killed.’" The double emphasis suggests it is unlikely that David dictated his command to a scribe or that his cousin Joab needed someone else to read it. At Adullam did he have pen and parchment? Charred wood and a cave wall would serve. Serendipitously, after writing this paper I heard "Speaking of Faith" with Krista Tippitt, "On Depression." On the web site <http://speakingoffaith.publicradio.org/programs/depression/psalms.shtml> "The following psalms taken from the Tanakh: The Holy Scriptures can be helpful examples for prayer and meditation during and after depression: Psalm 22, Psalm 23, Psalm 63, Psalm 142, and Psalm 143." These 5 psalms plus Psalm 6, with the same translation, are the Psalms I attribute to David at the cave of Adullam.