a 'sorites' (from the word soros, a heap), it is proved that this desire of wisdom will lead to a true kingdom, namely the heavenly kingdom of nearness, spiritual nearness, to God. 'Discipline' is used, much as its Hebrew equivalent would be used in Proverbs, in the sense of training and teaching.

Wisdom is radiant and fadeth not away; and easily is she beheld of them that love her, and found of them that seek her. She forestalleth them that desire to know her, making herself first known. He that riseth up early to seek her shall have no toil, for he shall find her sitting at his gates. For to think upon her is perfectness of understanding, and he that watcheth for her sake shall quickly be free from care. Because she goeth about, herself seeking them that are worthy of her, and in their paths she appeareth unto them graciously, and in every purpose she meeteth them.

For her true beginning is desire of discipline; and the care for discipline is love of her; and love of her is observance of her laws; and to give heed to her laws confirmeth incorruption; and incorruption bringeth near unto God; so then desire of wisdom promoteth to a kingdom. If therefore ye delight in thrones and sceptres, ye princes of peoples, honour wisdom, that ye may reign for

ever.

But what wisdom is, and how she came into being, I will declare, and I will not hide mysteries from you; but I will trace her out from the beginning of creation, and bring the knowledge of her into clear light, and I will not pass by the truth; neither indeed will I take pining envy for my companion in the way, because envy shall have no fellowship with wisdom. But a multitude of wise men is salvation to the world, and an understanding king is tranquillity to his people. Wherefore be disciplined by my words, and thereby shall ye profit.

The author now assumes the mask of Solomon and tells how he sought for wisdom, how he obtained her, and how various was the knowledge which she brought in her train. The reader should throughout compare the description of wisdom in Proverbs and Ben Sira. Of the Greek elements in our present author's conception this is not the place to speak. It may, however, be noted that he combines the idea of wisdom (in Hebrew Chochmah) with the idea of the Divine Spirit (in Hebrew Ruach

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Adonai). Wisdom in God is the maker and sustainer of the world; and as passing from God to man, wisdom is the source as well of goodness as of knowledge. Constantly imparting herself to the world and to man, she yet remains eternally the same. For God, ever giving, is yet never the poorer. As he was, so he is; as he is, so will he be.

I myself also am mortal, like to all, and am sprung from one born of the earth, the man first formed. And I also, when I was born, drew in the common air, and fell upon the kindred earth, uttering, like all, for my first voice, the selfsame wail: in swaddling clothes was I nursed, and with watchful cares. For no king had any other first beginning; but all men have one entrance into life, and a like departure.

For this cause I prayed, and understanding was given me: I called upon God, and there came to me a spirit of wisdom. I preferred her before sceptres and thrones, and riches I esteemed nothing in comparison of her. Neither did I liken to her any priceless gem, because all the gold of the earth in her presence is a little sand, and silver shall be accounted as clay before her. Above health and comeliness I loved her, and I chose to have her rather than light, because her bright shining is never laid to sleep.

But with her there came to me all good things together, and in her hands innumerable riches: and I rejoiced over them all because wisdom leadeth them; though I knew not that she was the mother of them. As I learned without guile, I impart without grudging; I do not hide her riches. For she is unto men a treasure that faileth not, and they that use it obtain friendship with God, commended to him by the gifts which they through discipline present to him.

But to me may God give to speak with judgement, and to conceive thoughts worthy of what hath been given me; because himself is one that guideth even wisdom and that correcteth the wise. For in his hand are both we and our words; all understanding, and all acquaintance with divers crafts. For himself gave me an unerring knowledge of the things that are, to know the constitution of the world, and the operation of the elements; the beginning and end and middle of times, the alternations of the solstices and the changes of seasons, the circuits of years and the positions

of stars; the natures of living creatures and the ragings of wild beasts, the violences of winds and the thoughts of men, the diversities of plants and the virtues of roots: all things that are either secret or manifest I learned, for she that is the artificer of all things taught me, even wisdom.

Now follows the description of wisdom herself. The author starts by a list of twenty-one adjectives, but not arranged according to any clear system or plan; several of them are terms of familiar use in the Stoic philosophy. It is possible that there are just twenty-one of these adjectives because twenty-one is the product of the two holy numbers, seven and three. Fanciful playing with numbers became a characteristic of the Alexandrian school. I cannot attempt to give the slightest commentary to the truly magnificent description that follows.

For there is in her a spirit quick of understanding, holy, alone in kind, manifold, subtle, freely moving, clear in utterance, unpolluted, distinct, unharmed, loving what is good, keen, unhindered, beneficent, loving toward man, stedfast, sure, free from care, all-powerful, all-surveying, and penetrating through all spirits that are quick of understanding, pure, most subtle: for wisdom is more mobile than any motion; yea, she pervadeth and penetrateth all things by reason of her pureness. For she is a breath of the power of God, and a clear effluence of the glory of the Almighty; therefore can nothing defiled find entrance into her.

For she is an effulgence from everlasting light, and an unspotted mirror of the working of God, and an image of his goodness. And she, being one, hath power to do all things; and remaining in herself, reneweth all things: and from generation to generation passing into holy souls she maketh men friends of God and prophets. For nothing doth God love save him that dwelleth with wisdom.

For she is fairer than the sun, and above all the constellations of the stars: being compared with light, she is found to be before it; for to the light of day succeedeth night, but against wisdom evil doth not prevail; but she reacheth from one end of the world to the other with full strength, and ordereth all things graciously.

'Alone in kind, manifold,' means in essence single, in working manifold. 'Subtle probably means non-material. 'Clear in

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utterance' must be interpreted as meaning eloquent in its instruments, i. e. in prophets and sages; but the Greek word more probably means 'penetrating' (of wisdom as the universal spirit of God). Distinct' is doubtful; perhaps it means of certain issue. 'Unharmed' means not susceptible of being injured, spoiled or impaired, just as 'unpolluted' means not capable of receiving pollution, and as 'unhindered' means irresistible. 'Sure' means fixed of its purposes, certain in its results. Free from care,' because divine, immutable and self-sufficient. The 'spirits through whom wisdom penetrates may be both human souls and angels. Remaining in herself' means simply changeless.

§ 9. A prayer for wisdom.—The author, speaking once more in the assumed person of Solomon, tells how and why he had from his youth up desired to possess wisdom; how he had realized that wisdom was only to be won by the gift and grace of God, and how he had prayed to the Lord of all to grant him this sovereign excellence.

Her I loved and sought out from my youth, and I sought to take her for my bride, and I became enamoured of her beauty. She glorifieth her noble birth in that it is given her to live with God, and the Sovereign Lord of all loved her. For she is initiated into the knowledge of God, and she chooseth out for him his works.

But if riches are a desired possession in life, what is richer than wisdom, which worketh all things? And if understanding worketh, who more than wisdom is an artificer of the things that are? And if a man loveth righteousness, the fruits of wisdom's labour are virtues, for she teacheth soberness and understanding, righteousness and courage; and there is nothing in life for men more profitable than these. And if a man longeth even for much experience, she knoweth the things of old, and divineth the things to come: she understandeth subtleties of speeches and interpretations of dark sayings: she foreseeth signs and wonders, and the issues of seasons and times.

I determined therefore to take her unto me to live with me, knowing that she is one who would give me good thoughts for counsel, and encourage me in cares and grief. Because of her I shall have glory among multitudes, and honour in the sight of elders, though I be young. I shall be found of a quick conceit when I give judgement, and in the presence of princes I shall be admired. When I am

silent, they shall wait for me; and when I open my lips, they shall give heed unto me; and if I continue speaking, they shall lay their hand upon their mouth. Because of her I shall have immortality, and leave behind an eternal memory to them that come after me. I shall govern peoples, and nations shall be subjected to me. Dread princes shall fear me when they hear of me: among my people I shall shew myself a good ruler, and in war courageous. When I am come into my house, I shall find rest with her; for converse with her hath no bitterness, and to live with her hath no pain, but gladness and joy.

When I considered these things in myself, and took thought in my heart how that in kinship unto wisdom is immortality, and in her friendship is good delight, and in the labours of her hands is wealth that faileth not, and in assiduous communing with her is understanding, and great renown in having fellowship with her words, I went about seeking how to take her unto myself. Now I was a child of parts, and a good soul fell to my lot; nay rather, being good, I came into a body undefiled. But perceiving that I could not otherwise possess wisdom except God gave her me (yea and to know by whom the grace is given, this too came of understanding), I pleaded with the Lord and besought him, and with my whole heart I said,

O God of the fathers, and Lord who keepest thy mercy, who madest all things by thy word; and by thy wisdom thou formedst man, that he should have dominion over the creatures that were made by thee, and rule the world in holiness and righteousness, and execute judgement in uprightness of soul; give me wisdom, her that sitteth by thee on thy throne; and reject me not from among thy servants: because I am thy bondman and the son of thy handmaid, a man weak and short-lived, and of small power to understand judgement and laws. For even if a man be perfect among the sons of men, yet if the wisdom that cometh from thee be not with him, he shall be held in no account. Thou didst choose me before my brethren to be king of thy people, and to do judgement for thy sons and daughters. Thou gavest command to build a sanctuary in thy holy mountain, and an altar in the city of thy habitation, a copy of the holy tabernacle which thou preparedst aforehand from the beginning.