V. The Problem of Suffering in the Literature of the Period. As was natural, this problem of innocent suffering was prominent in the literature of the period. It became especially insistent at this time, because it had ceased to be the problem of the community, and had become that of individuals or of a class. While the nation rested under the shadow of misfortune, a solution of the problem was found in the consciousness of national guilt and in the hope that the affliction would be but temporary. The old dogma that virtue was always rewarded and wickedness punished continued to satisfy Israel's leaders. When, however, a considerable class in the community were conscious that they had committed no crimes worthy of the bitter persecutions and calamities that overtook them, and that it was often just because of their virtue and the steadfastness with which they clung to the nobler ideals of their race that they were thus assailed, the current interpretations of evil were no longer satisfactory. When in time many of them went down to the grave crushed by affliction and the objects of the taunts and revilings of their wicked pursuers, the insufficiency of the current explanation of misfortune was tragically demonstrated. To their minds Sheol or the grave offered no solution, for, as among all early Aryan and Semitic peoples, it was thought of as the dark, passionless, joyless abode of the shades. In most of the psalms of this period the poets who speak in behalf of the afflicted class, like the author of Malachi, expressed the hope that Jehovah would speedily come to their deliverance and signally vindicate and reward them. The heroism and fidelity that they represent can only be fully appreciated in the light of this discouraging period when evil was regnant. It was apparently at this time that the great poet, who speaks through the book of Job, presented, with the spirit and method of a modern philosopher, the lot of these innocent sufferers. He also proved for all time that misfortune is not always the evidence of guilt, and that the current doctrine of proportionate rewards and the explanations that were adduced to support it were in certain cases absolutely untenable. Section XCVIII. THE PROBLEM AND TEACHINGS OF THE BOOK OF JOB