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 the great problem of the suffering of the righteous. The writer of this Prologue, whether he also wrote the Colloquies or not, firmly believed that the calamities which sometimes fell on the innocent were both for the glory of God and of human nature. It was possible, he said, to continue in one's integrity, though no earthly advantage accrued from it. If the Prologue once formed part of a distinct prose 'book' of Job, one can hardly suppose that the same author wrote the Epilogue; for while the Colloquies do contain hints of Job's typical character (as to some extent a representative of humanity), the Prologue does not, and it is only the typical or allegorical intepretation which makes the Epilogue tolerable. In fact, the Epilogue must, as it seems to me, have been written, if not by the author of the Colloquies, yet by some one who had this work before him. The prose 'book' of Job, if it existed, and if it originated in Judah, cannot have been written before the Chaldæan period. This period and no other explains the moral purpose of the 'book,' precisely as the age of the despotic Louis XIV. is the only one which suits the debate on the disinterested love of God with which the name of Fénelon is inseparably connected. The Chaldæan period, however, we must remember, did not begin with the Captivity, but with the appearance of the Babylonian power on the horizon of Palestine. We must not therefore too hastily assume that the Book of Job is a monument of the Babylonian Captivity, true as I myself believe this hypothesis to be.

We are, however, of course not confined to this hypothesis of a prose 'book' of Job. The author of the Colloquies may have been equally fitted to be a writer of narrative, and may have felt that the solution mentioned above, although the highest, was not the only one admissible. We may therefore conceive of him as following up the solution offered in the Prologue by a ventilation of the great moral problem before himself and his fellow 'wise men.' He throws the subject open as it were to general discussion, and invests all the worthiest speculations of his time in the same flowing poetical dress, that no fragment of truth contained in them may be lost. He himself is far from absolutely rejecting any of them;