Part 3 (1/2)
[28] ”The Second Isaiah” is the name now usually given to the unknown author of one of the sublimest books of the Old Testament, viz., chaps, xl.-lxvi. of the work commonly attributed to Isaiah. It was composed most probably between 546 and 535 B.C.
[29] They may be found by referring to the parallel pa.s.sages given in the margin of the Authorised Version of Job; for instance, chap. xiv.
One example may suffice: In the Second Isaiah, xl. 6-8, we read ”The Voice said, Cry. And he said, What shall I cry? All flesh is gra.s.s, and all the goodliness thereof _is_ as the flower of the field: the gra.s.s withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people _is_ gra.s.s. The gra.s.s withereth, the flower fadeth: but the word of our G.o.d shall stand for ever.” In Job we find the winged word embodied in the verse 2, chap.
xiv. A.V. (strophe cxxi.).
Man that is born of a woman, Poor in days and rich in trouble; He cometh forth as a flower and fadeth, He fleeth like a shadow and abideth not.
[30] For the value of the testimony of the Septuagint, _cf_.
following chapter.
THE TEXT AND ITS RECONSTRUCTION
Our Authorised Version of Job is based upon the text handed down to us in existing Hebrew ma.n.u.scripts and upon Jerome's Latin translation. None of the ma.n.u.scripts, the most important of which are those of the Vatican,[31] of Alexandria[32] and of Sinai,[33] go further back than the fourth century A.D. And some of the modifications, made by Jerome in the Latin translation, particularly in chap. xxi. 25-27, into which he introduces the Christian idea of the Resurrection, were not based upon the various readings of the Codices, but inspired by a pious desire to render the work more edifying. As our Hebrew ma.n.u.scripts are all derived from a single copy which was probably contemporaneous with the reign of the Emperor Hadrian,[34] the words and the corrections of which they reproduce with Chinese scrupulosity, the utmost we can expect from them is to supply us with the text as it existed at that relatively late age.
The comparative indifference that reigned before that time as to the purity of the text of the most important books of the Canon, and the utter carelessness with which down to the first century of the Christian era the ma.n.u.scripts of the Hagiographa[35] were treated, render it highly probable that long before the reign of Hadrian the poem of Job had undergone many and serious modifications. The ease with which words written with consonants only, many of which resembled each other, were liable to be interchanged, strengthens this probability; while a detailed study of the various ma.n.u.scripts and translations transforms it into certainty. The parallel pa.s.sages alone of almost any of the books of the Old Testament yield a rich harvest of divergences.
But involuntary errors of the copyists are insufficient to explain all the bewildering changes which disfigure many of the books of the Sacred Scriptures. The gradual evolution of the Hebrew religion from virtual polytheism to the strictest monotheism seemed peremptorily to call for a corresponding change in the writings in which the revelation underlying it was enshrined. A later stadium of the evolution--which, of course, was never felt to be such--might naturally cause the free and easy views and lax practices which once were orthodox and universal to a.s.sume the odious form of heresy and impiety, and a laudable respect for the author of revelation was held to impose the sacred duty of bringing the doc.u.mentary records of ancient practices into harmony with present theories. This was especially true of the Books of Job and Ecclesiastes, in which not only was the general tone lacking in respect for all that the Jewish community held sacred, but likewise long and eloquent pa.s.sages directly called in question the truth of revelation and blasphemously criticised the attributes of the Most High.
Gauged by the narrow standards of the Jewish community,[36] some of Job's most sublime outbursts of poetic pa.s.sion must have seemed as impious to his contemporaries as to the theologians of our own country the ”blasphemies” hurled by Byron's Lucifer against the ”Everlasting Tyrant.”
There can be no doubt that it is to the feeling of holy horror which his plain speaking aroused in the minds of the strait-laced Jews of 2400 years ago that we have to ascribe the princ.i.p.al and most disfiguring changes which the poem underwent at the hands of well-meaning censors. It is quite possible even now to point out, by the help of a few disjointed fragments still preserved, the position, and to divine the sense, of certain spiritful and defiant pa.s.sages which, in the interest of ”religion and morals,” were remorselessly suppressed, to indicate others which were split up and transposed, and to distinguish many prolix discourses, feeble or powerful word-pictures and trite commonplaces which were deliberately inserted later on, for the sole purpose of toning down the most audacious piece of rationalistic philosophy which has ever yet been clothed in the music of sublime verse.
The disastrous results of these corrections which were made at various times and by different persons is writ large in the present text of Job as we find it in the Hebrew ma.n.u.scripts and our Authorised Version, which offer us in many places a jumble of disjointed fragments, incoherent, irrelevant or self-contradictory.
In addition to common sense aided by cautious text criticism which enables us to recognise interpolations, to correct copyists' errors and occasionally even to determine the place and the tendency of expunged pa.s.sages, the means at our disposal for the restoration of the poem are princ.i.p.ally two: The laws of Hebrew poetry (parallelism and metre) on the one hand, and a comparison of the Hebrew text with the ancient Greek translation of the Septuagint,[37] on the other. A judicious use of these helps which are recognised as such even by the most conservative Christians, who condemn without hearing the tried methods and least doubtful conclusions of biblical criticism, enables one to accomplish all that is now possible towards restoring the poem of Job to its original form.
The nature and the laws of Hebrew metre, the discovery of which is indissolubly a.s.sociated with the name of Prof. Bickell,[38] are identical with those of Syriac poetry. The unit is the line, the syllables of which are numbered and accentuated, the line most frequent containing seven syllables with iambic rhythm. Accentuated syllables alternate regularly with unaccentuated, whereby the penultimate has the accent; and the poetic accent always coincides with the grammatical, as in Syriac poetry and in the Greek verse of early Christian times, the structure of which was copied from the Syriac. Compare for instance the following:
[Greek: Hae parthenos saemeron Ton epouranion tiktei, Kai hae gae to spaelaion To aprosito parechei.]
with a strophe from Job:
Shamati kh.e.l.la rabbot: Menachme 'amal kool' khem, Hakec ledibere rooch?
Ma-yamric'kha, ki tahna?
The second characteristic of Hebrew poetry, which is occasionally to be found even in prose, is that repet.i.tion of the same thought in a slightly modified form which is commonly known as parallelism. Thus, in the poem of Job the second line of the strophe expresses an idea very closely resembling that embodied in the first; and the third and fourth run parallel in like manner. For instance, Eliphaz, expounding the traditional teaching that the wicked man is punished in this life, says:
”His offshoot shall wither before his time, And his branch shall not be green; He shall shake off his unripe grape, like the vine, And shall shed his flower, like the olive.”
The second important aid to emendation is a careful comparison of the Hebrew text with the Greek translation known as the Septuagint (LXX.), which, undertaken and completed in Alexandria between the beginning of the third and the close of the second century B.C., offers the first recorded instance of an entire national literature being rendered into a foreign tongue. The extrinsic value of this work is obvious from the fact that it enables us to construct a text which is centuries older than that of which all our Hebrew ma.n.u.scripts are servile copies, and is over a thousand years more ancient than the very oldest Hebrew codices now extant.[39] Not indeed that the poem of Job had undergone no changes between the time of its composition and the second century B.C. On the contrary, some of the most important interpolations had already been inserted[40] and various excisions and transpositions made before the translator first took the work in hand. But at least the ground is cleared considerably, seeing that no less than four hundred verses which we now read in all our present Bibles, Hebrew and vernacular, were tacked on to the poem at a date subsequent to the Greek translation and therefore found no place in that version. These additions may, on the faith of the Septuagint, be struck out with all the less hesitation that both metre and parallelism confirm with their weighty testimony the trustworthy evidence of the orthodox translation that the strophes in question are insertions of a later date.
But the value of the Septuagint depends upon its greater or less immunity from those disfiguring changes which render the Hebrew text incomprehensible and from which few ancient works are wholly free. And unfortunately no such immunity can be claimed for it. What happened to the original text likewise befell the Greek translation. Desirous of putting an end to the disputes between Jews and Christians as to the respective merits of the two, a proselyte from Ephesus, Theodotion by name, undertook to do the Bible into Greek anew somewhere between 180-192 A.D. The basis of his work was the Septuagint, of which he changed nothing that in his opinion could stand; but at the same time he consulted the Hebrew ma.n.u.scripts and vainly endeavoured to effect a compromise between the two. Among other innovations, he inserted in his translation the four hundred interpolated verses which, having been added to the Hebrew text after it had been first rendered into Greek, could not possibly have formed part of the Septuagint version. Later on (232-254 A.D.) Origen, anxious to throw light upon the cause of the divergences between existing translations and the original text, and to provide the means of judging of the respective merits of these, undertook one of those wearisome works of industry, which later on const.i.tuted a special feature of the activity of the Benedictine monks. The result of his researches was embodied in the Hexapla--a book containing, in six parallel columns, the original text in Hebrew and in Greek letters, the Greek translation by Aquila, another by Symmachus, the text of the Septuagint edited by himself, and Theodotion's version. Now Origen, acting upon the gratuitous a.s.sumption that the pa.s.sages wanting in the Septuagint had formed part of the original Book of Job and had been omitted by the translators solely because they failed to understand their meaning, took them from Theodotion and incorporated them in his edition of the Septuagint as it appeared in the Hexapla, merely distinguis.h.i.+ng them by means of asterisks. Unfortunately, in the course of time these distinctive marks disappeared partially or wholly, thus depriving the old Greek translation of its inestimable value as an aid to text criticism; and there remained but five ma.n.u.scripts in which they were to some extent preserved.[41]
Until recently it was generally taken for granted by Biblical scholars that there were no codices extant in the world but these five, which contained data of a nature to enable us to reconstruct the text of the Septuagint. And the a.s.sistance given by these ma.n.u.scripts was dubious at best, for they included the misleading additions incorporated in the text by Origen, merely marking them with asterisks, which were not only insufficient in number, but oftentimes wrongly distributed. No one ventured to hope that there was still extant a version from which the spurious verses were rigorously excluded. And the discovery of such a text by my friend, Prof. Bickell, marks a new epoch in the history of Biblical criticism.
One day that distinguished scholar, while sauntering about Monte Pincio with the late Coptic Bishop, Agapios Bsciai, was informed by this dignitary that he had found and transcribed a wretched codex of the Saidic[42] Version of Job in the Library of the Propaganda. Hearing that numerous pa.s.sages were wanting in the newly discovered codex, Prof.
Bickell at once conjectured that this ”defective” version might possibly prove to be a translation of the original Septuagint text without the later additions; and having studied it at the bishop's house saw his surmise changed to certainty; the text was indeed that of the original Septuagint without the disfiguring additions inserted by Origen. The late Prof. Lagarde of Gottingen then applied for, and received, permission to edit this precious find; but owing to the desire conceived later on by Pope Leo XIII. that an undertaking of such importance should be carried out by an ecclesiastic of the Roman Catholic Church, Lagarde's hopes were dashed at the eleventh hour, and Monsignor Ciasca, to whom the task was confided, accomplished all that can reasonably be expected from pious zeal and patient industry.