In dark oblivion's grave, perish'd their names,
As they had never been? So that, which now
Of vast importance seems, to future times
Shall leave no record: these, alike forgot,
Shall pass without memorial to the next.*

Think not that passion's impulse, sudden start
Of zeal, blind prejudice, or sullen mood
The serious theme inspir'd: 'tis the result
Of grey experience, and reflection deep.
The lone recluse, immur'd within his cell,
This world despises, which he never knew:
The wretched Mendicant, with bitter taunts,
Inveighs, because he cannot taste its sweets:
Some, like discarded Lovers, vent their rage,
When it begins to frown, no more regards
Their warm addresses, which had long been paid
In softest smiles. Was this the Preacher's case?
Is there a man on earth, who better knew,
Or more enjoy'd of what this world affords,
And, were it worth his care, might still enjoy ?
Witness, thou Sun, who saw'st my royal pomp

[12] I the Preacher was king over Israel in Jerusalem -†

* Solomon, having hitherto laid down the main proposition, in such general terms as comprehend every thing in this world, now proceeds to a particular proof of it, from his own example and experience.

We refer the reader to what we have remarked on this verse in the Preface, and shall only repeat here, that, as the latter part of Solomon's reign was so inglorious, in comparison of the former, he seems to intimate in these words, that a King, who is distinguished by nothing but the title, and acts beneath his character, is but a mere shadow of Royalty. As to the doubt which some have started, whether he was the real author of this book, because his name is not ex

Shining with rays diffusive as thy own;

Thou Porch of Judgment, where I sat, and heard
The dubious cause: witness, ye chosen seed
Of Abra'm, who my scepter'd hand obey'd;
Ye treasures, which from Ophir's wealthy coast
My fleets transported; and, to crown the scene
Of Glory, witness that unrival'd Fame,
Which from far distant regions Princes drew
To hear my voice, with admiration fill'd;
Ev'n Eastern Sages came, and stood amaz'd.†

1 Thus with the choicest Gifts of Heav'n endow'd, With ev'ry help that my exalted rank

Could amply furnish, as became a King,

(For once the Preacher was a King indeed) The search of Wisdom first employ'd my care: +

1 [13] And I gave my heart, to seek and search out by wisdom, concerning all things that are done under heaven: this sore travail hath God given to the sons of man, to be exercised therewith.

pressly mentioned, it ought to be noted, that, besides the many striking passages, which can be applied to none but Solomon, there was no other Prince after David, who kept his court at Jerusalem, and at the same time reigned over the ten tribes of Israel, which, on his decease, were torn from the kingdom, and never after united.

Solomon, in his enquiry after Happiness, begins with that, which, of all other things, bids the fairest for it, namely, the acquisition of Wisdom and Knowledge, wherein he had made such amazing progress, that, if any satisfaction was to be found in it, he must certainly have had it. Besides his own natural abilities, improved by indefatigable application, (to say nothing of his supernatural endowments,) he had the greatest advantages to make himself master of the whole circle of arts and sciences. Jerusalem, where he kept his Court, then deserved, much better than Athens ever did, to be called the eye of the world: his immense wealth put him in a capacity of making it the centre of Learning and Learned Men; of furnishing himself with the most valuable books; and either conversing or corresponding with the wisest part of mankind. So that it is not to be wondered at, that he should have so greatly surpassed all

More anxious none t' explore the hidden springs
Of Nature's wondrous works; nor less intent,
Though more abstruse the study, to trace out
The mazy lab'rinths of the human heart,
Its dark recesses, various and perplex'd
Its motions, diff'rent passions and pursuits.
Immense the labour, thorny was the road:

Still I persisted with unwearied pains, 90
'Till in my view, glitter'd the long sought gemend
With seeming lustre such the insatiate thirst
Of Knowledge, toil and torment of the mind,
To which the sons of men are justly doom'da!
By Heaven, neglecting useful solid truths
For empty dreams and speculations vain.

For when I stopp'd a moment to survey
The mighty acquisition, all appear'd
But labour lost. How little do we know
Of Nature's secrets! Less can we discern
The dark mysterious ways of Providence,
Condemn'd to earn corporeal food with sweat
And toil incessant, far more pains we take
The mental to procure, and oft are worse
Repaid; the tir'd and hungry soul, depriv'd
Of nourishment, fatigues itself in vain.

m [14] I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.

men then living, and, perhaps, ever since, in every branch of natural Philosophy, Politics, Ethics, &c. of which we have many extraordinary instances on record. And as to his exquisite taste in Poetry, the piece now before us, with the Song of Songs, are most admirable specimens.

Our scanty Knowledge only serves t' inflate
With airy notions, which delude our hopes,
And like a worm corrode. n How impotent
Mere human Science to prevent or cure
The grievances of life! Can it restore
To its primeval rectitude the mind
By vice perverted? How defective all

Our boasted Wisdom, which, at ev'ry step, kun
Betrays our ignorance, and swells our pride!*

• Lur'd with the flatt'ring prospect, I pursu'd The visionary scene, with my own heart

T

『*

Thus wont to commune.-See the vast renown
Thou hast acquir'd, still more for wisdom fam'd,
Than grandeur. O enchanting rapt'rous thought!
Who such consummate Prudence e'er could shew,
In life's perplex'd affairs, so well decide,

Or such researches make! In ev'ry branch
Of Science deeply skill'd, my lustre shines:
Beyond compare. P What glory to be deem'd

n [15] That which is crooked cannot be made straight; and that which is wanting cannot be numbered.* o [16] I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem; yea, my heart had great experience of wisdom and knowledge. P [17] And I gave my heart to know wisdom, and to know madness and folly : I perceived that this also is vexation of spirit.

*We shall not trouble the reader with the various interpretations of this verse; the plain meaning appears to be, that mere human Learning (for of this alone Solomon here treats) is insufficient to correct men's natural depravities; that the wisest men are instances of the weakness of human understanding, since that little knowledge they acquire, is very imperfect at best, and they will ever remain ignorant of infinitely more than what they are able to discover.

..་

Wisest among the wise! Nothing escap'd
My piercing eye; for still the more I learnt,
The more I grasp'd; from ev'ry object drew
Something which might instruct or entertain;
Each idle system, by learn'd Triflers form'd,
I weigh'd, and their fallacious reasonings quic
Discern'dev'n Fools and madmen taught me rules
Of use, in public or domestic cares,

No

quick e

Buss than hoary Wisdom's precepts grave.

But, after all this toil, what fruit remain'd? line

Anxious for Knowledge, hard to be acquir'd,

Useless, if not pernicious, to ourselves,

And meeting oft reproaches or contempt,

I

As some rich prize, well worth our care, we seek,

Though sorrow close attend the vain pursuit:
What serves the scanty portion here obtain❜d,
But to exhaust our spirits, to consume
This brittle frame, and hasten its decay?
Happy for Man, were these the worst effects!
From whence the deadly source of all our woes,
But fond desire to know? By this impell'd,

Our first deluded Parent, in conceit

A God, would comprehend the Universe,
But soon betray'd his nakedness of soul,

a [18] For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.

It appears from these words, that Solomon did not confine himself to speculative Sciences, or the study of Nature, but employed much of his time in what merely relates to life and manners. And as mankind have been much the same in all ages, we may presume, that there were, in his days, as erroneous systems, both of Moral and Natural Philosophy, as there are at present.