any fixed theoretic conclusions. Without agreeing to more than the relative lateness of the epilogue, De Jong,[1] a Dutch scholar, recognises the true position of Koheleth, and in the psychological interest of the book sees a full compensation for the want of logical arrangement. De Jong indeed was not acquainted with the theory of Nachman Krochmal, which if sound throws such great light on the reason of the addition of the epilogue (see end of Chap. VI.) This has been accepted by Grätz and Renan, but, as I have ventured to think, upon insufficient grounds. The brevity of my reference to these two eminent exegetes must be excused by my inability to follow either of them in his main conclusions. The glossary of peculiar words and the excursus on the Greek translation given by the former (1871) possess a permanent value, and there is much of historical interest in his introduction. But I agree with Kuenen that the student who selects Grätz as his guide will have much to unlearn afterwards.[2] In order to show that Ecclesiastes is a politico-religious satire levelled against king Herod, with the special object of correcting certain evil tendencies among the Jews of that age, Grätz is compelled to have recourse to much perverse exegesis which I have no inclination to criticise.[3] Renan's present view differs widely from that given in his great unfinished history of the Semitic languages. But I shall have occasion to refer to his determination of the date of our book later.
Among recent English students, no one will refuse the palm of acuteness and originality to Tyler (1874). His strength lies not in translation and exegesis, but in the consistency with which he has applied his single key, viz. the comparison of the book with Stoic and Epicurean teaching. He is fully aware that the book has no logical divisions. Antithesis and contradiction is the fundamental characteristic of the book. Not that the author contradicts himself (comp. the quotation from Ibn Ezra in Ginsburg's Coheleth, p. 57), but that a faithful index of the contradictions of the two great philosophical
