sidered whether or not the wind was in what we call a rainy quarter. Again, no one but a Jew living in his own country would talk familie.rly of frequenting the temple-worship (eh. v. 1); of seeing evil men honoured in the holy place, Jerusalem (eh. viii. 10); of a fool not knowing the way to" the city" pCTlf ezcellence (eh. x. 15). Such expressions indicate a dweller in or near Jerusalem, and such we consider the author to have been-- one who addresses his countrymen in their own language, as it was spoken in his time and locality. Had he lived in Egypt, he would doubtless have used Greek as the vehicle of his instructions, as did the writer of the Book of Wisdom; but dwelling in Palestine, he, like the composer of Ecclesiasticus, published his lucubrations in the native Hebrew. At the same time, his travels had probably extended beyond the limits of his own country, and made him in some sort familiar with foreign courts. Dean Plumptre has arranged his idea of the author, plan, and purpose of the book in the form of an ideal biography, which indeed seems to solve many of .the vexed questions that meet the student, but is evolved entirely from internal considerations, and is invented to support the writer's fore- gone conclusions. It is. very ingenious and captivating, and worthy of study, whether one-agrees with the view taken or dissents from it. Conceiv- ing Ecclesiastes to be the production of an unknown author writing about B.C. 200, and, in spite of the personation of King Solomon, really uttering his autobiographical confessions, the dean proceeds to delineate Koheleth's life and character from the hints contained, or thought to be contained, in his pages. According to his biographer, Koheleth, an only son, was born somewhere in Judma (not Jerusalem), about B.c. 230. Well taught in the usual lore, he early learned to reverence Solomon as the pattern of wisdom and wise experience-in this respect being superior to the mass of his coun- trymen, who, neglecting their own history and their own sacred books, were inclined rather to follow the modes of thought of the Greeks and Syrians, with whom they were brought in contact, and if they conformed to the national religion, 'it was rather from conventionality and a regard to routine than from heartfelt conviction and devout feeling. Koheleth saw and marked this vain ceremonialism and lip-worship, and learned to contrast such pretenders with those who really feared the Lord. As he grew up, his father, thongh wealthy, made him take his share in the labours of the vine- yard and corn-field, and taught him the happiness of a life of activity. Bnt he was not long content with this quiet existence; he panted for a wider sphere, larger experience; and, with his parents' consent, and with ample means at his disposal, he set out on foreign travel. Alexandria was the place to which he directed his steps. Here, having good introductions, he was admitted to the highest society, saw the life of courts, joined in thQ revelry prevailing there, indulged in all the enervating luxury and iiumo- rality which made the life of the pleasure-seeking inhabitants of this corrupt city. Satiety produced disgust. While staining his soul with degrading passions, he had preserved the memory of better things, and the struggle xvi INTRODUCTION TO
between the opposing elements is faithfully retraced in his book. On the one side, we have the weariness and pessimism of the blas~ profligate ; on the other, the revolt of the higher nature leading to a truer view of life. The course of his experience conducted him to a friend who was pure e.Jid sincere, and to a mistress who was beyond measure abandoned and false; and while he could thank God for the gi~ of the former, who had proved to be a wise and loving counsellor, he was no less thankful for being enabled to tear himself from the snares of the latter, whom he had found "more bitter than death." Deceived and disappointed, and dissatisfied with the scanty literature of his own nation, he turned for solace to the literature and philosophy of Greece ; her poets supplied him with language in which to clothe the sentiments which arose from his new experiences; philosophers, Epicureans and Stoics, for a. time charmed him with their teaching concern- ing nature, morality, life, and death. Such doctrines confirmed the notion of the vanity of most of the objects that inen eagerly pursue, and encour- aged the opinion that it was one's duty and interest to enjoy moderately all the pleasures that a.re available. Koheleth now discovered that there was something better than sensuality; that charity, benevolence, reputation, afforded joys more comforting and lasting. Admitted a member of the Museum, he joined in the philosophical discussions which were there carried on; heard and talked much about the summum bonum, happiness, immortality, free-will, destiny; but here was little to satisfy his cravings, though for the time he was interested and cheered by this intellectual activity. And now his excesses and his close study told upon his constitution, sapped his strength, and condemned him to premature old age. Partly paralyzed, weakened in body, but with the brain still active, he sat waiting the inevitable stroke, musing upon the past, and learning from the reflection that the soul could be satisfied by nothing but religion. Childhood's teaching came back with new force and meaning; God's love, justice, and power were living and energizing truths ; the Creator was also the J ndge. These verities, which he at length was compelled to acknowledge, were such as ought not to be kept unrevealed. Others, like himself, might have passed the same ordeal, and might need the instruction which he could give. How better could his enforced leisure be employed than in presenting to his countrymen his experiences, the course of thought which carried him through the pessimism of the sated senenaliet, the wisdom of the Epicurean thinker, to the faith in a personal God? So he writes this record of a soul's con- flicts, under the pseudonym of Koheleth, " the Debater," " the Preacher," i;hielding himself under the regis of the great ideal of wisdom, Solomon King of IeraeJ~ whose life of enjoyment and late repentance, as tradition affirmed, bore a close analogy to hie own. It will be seen that there are many utterances in Ecclesiastes which spring naturally from the month of one situated as Koheleth is supposed to be, and which are readily explained by the above theory. It is also easy so to analyze the work, and so to interpret the allusions, as to give strong ECCLESIASTES; OR, THE PREACHER. xvii