could prelude with two verses from Koheleth (i. 2, 8), but he could only prelude. A life of true service—one whose centre is outside self or family or even nation—is not vanity nor vexation of spirit: Koheleth might have added this as the burden of a second part of his book. But did he not actually append it as his epilogue? Did he not 'faintly trust' the hope of immortality (xii. 7)? Did he not work his way back to a living faith, like 'Asaph' in Ps. lxxiii.? There is no question that the book was admitted into the Canon on the assumption that he did. As a great Jewish preacher says, the book [in its present form] opens with Nothingness, but closes with the fear of God.[1] It is parallel in this respect to many Jewish lives, like that of Heine, which may be described as the prodigal son's quest of his long-lost father. Accepting this view, we may join with another Jewish writer in his admiration of the influences of Jewish theism, which were then at least so strong that a consistent Jewish sceptic was an impossibility. 'It is this,' he remarks, 'that gives the peculiar charm to this little book.'[2] It is impossible to give a conclusive refutation of this view, which I should like to believe true, but which seems to me to labour under exegetical difficulties. To me, Koheleth is not a theist in any vital sense in his philosophic meditations, and his so-called 'last word' seems forced upon him by later scribes, just as Sirach's orthodoxy was at any rate heightened in colour by subsequent editors. To me, Derenbourg's view is a dream, though an edifying one. It may be that the author did return to the simple faith of his childhood. He certainly never lost his theism, though pale and cheerless it was indeed, and utterly unable to stand against the assaults of doubt and despondency. It may be that history, neglected history, taught him at last to believe in the divine guidance of the fortunes of Israel. I would fain imagine this retracing of the weary pilgrim's steps; but other and less pleasing dreams to a Christian are equally possible and I do not venture to accept the return of the prodigal as a well-authenticated fact.
