The legendary basis of the poem. poem as in this, quite apart from the dialogue or narrative manner of presentation, which is determined by the vogue of the age and the conditions under which the work is published, our paramount interest is centred in the legend or saga which lies at the foundation, in the heroic action which glorifies some revered name of universal tradition, and in the national or religious significance of the whole. These are marks of the epos; and these are what give its basal literary character to the Book of Job. That the poem before us was not the pure invention of its author, but founded on a Job legend or tradition, is the conclusion most in accord with what we know of the literary ways of the Hebrew writers. They wrote with practical objects in view, appealing from real life to real life, and not in order to please the world with the power or felicity of their literary achievements. Having a history marvelously rich in life-lessons, whose details and spirit had been faithfully instilled by fathers into generations of sons, they had a store of material which would ill brook to be supplanted by mere efforts of the fancy; especially when, as in this case, the past was to influence the destiny of the future. It is into this treasure heap of tradition that Ezekiel dips, when, in threatening calamity on the rec Ezekiel xiv. reant land, he says, "Though these three men, Noah, Daniel, and Job, were in it, they should not deliver but their 14 own souls by their righteousness, saith the Lord God." This we know because the Book of Daniel was not yet written: Daniel was a widely revered name; Noah was an historic name; and this mention of Job seems to derive its significance more from an age-filling tradition than from a book. Davidson, bridge Bible for Schools), p. xix. "When we inquire, however," says Professor Davidson, "what elements of the book really belong to the tradition, a Job Camdefinite answer can hardly be given. A tradition could scarcely exist which did not contain the name of the hero, and the name 'Job' is no doubt historical. A mere name, however, could not be handed down without some circumstances connected with it; and we may assume that the outline of the tradition included Job's great prosperity, the unparalleled afflictions that befell him, and possibly also his restoration. Whether more was embraced may be uncertain." It was probably a tradition full enough so that to those who were familiar with it, as to the Apostle James's later age, could be said, “Ye have heard of the patience of Job, and have seen the end of the Lord." Further to un James v. 11. ravel the various threads, traditional and other, of which the book is woven together, could serve no practical end. Suffice it for us that out of these simple materials, because they represent a spiritual experience that taxes the whole gamut of expression to utter, some unknown author, grandly regardless of the technical restraints of drama or lyric or narrative, has given to the ages what we may regard as the Hebrew national Epic, expressed in a style and spirit peculiarly Hebrew. Every nation according to its genius. We often speak of that idea of symmetry and beauty whose evolution seems to have been the mission of the Greeks As an Epic, Job an expo nent of the national genius. in the world, and of that idea of law and organism which we get from the Romans. Not only through their art and their institutions, but also through the spirit of their literature, these nations have impressed upon the world their distinctive character. We know also that no other nations have ever approached the Hebrews in their genius for apprehending spiritual truth. If the Hebrews were to give to the world an epic, would it be a story of battle and bloodshed, or of strange adventures beyond the seas? These by no means represent their national character. For the most genuine expression of their life you must look under the surface, in the soul, where worship and aspiration and prophetic faith come face to face with God. And what epos could more truly gather into itself the most sacred ideal of such a nation than this story of Job, the man in whom was wrought the supreme test of what it is to be perfect and upright, who on his ashheap, a veritable Hebrew Prometheus, continued honest with himself, true to what he saw in the world, loyal to what his soul told him was divine, until the storm was past and his foe shrank baffled away? Is not such a theme worth singing? The Epic Life. The Epic of the Inner Life, by this name we may designate the book before us. As such its significance is more of the Inner than Hebrew; it extends far beyond national bounds to the universal heart of humanity; nay, it is with strange freshness and application to the spiritual maladies of this nineteenth century of Christ that the old Arab chief's struggles and victories come to us, as we turn the ancient pages anew. III. That the narrative type of structure, which is the basis of the poem, also preponderates throughout, or at least is present in every part, so far as the peculiar poetic style will admit, III. Con is a not unreasonable conjecture. Let us see if this is so, by tracing what I have nection and ventured to call its action, with speof its parts. cial reference to its continuity and the interdependence of its parts. continuity Beginning the action. Job, a man perfect and upright, who has always feared God and shunned evil, and basis of and whose righteous life has always reaped its natural fruitage of honor and prosperity, is suddenly overwhelmed with the deepest afflictions; one stroke following hard upon another loss of property, loss of children, and finally the most loathsome and painful bodily disease— until he can only long for death. At first he accepts his afflictions devoutly, attributing no injustice to God, and sharply rebuking any suggestion of disloyalty; but as months of wretchedness pass, and friends bring up in vain the commonplaces of explanation which he and they have hitherto held in common, his musing spirit finds itself. girt round with a darkness and mystery wholly impenetrable. It is a problem which men's wisdom has not yet solved. Consider the difficulties into which he is plunged. Of involved in the scene in heaven, where Satan has moved the Lord "to destroy him. causelessly," Job has of course no knowledge. No Satanic agency is visible; all the data Difficulties Job's case. |