See also:

• WISDOM, BOOK OF, or WISDOM OF SOLOMON (Sept. Io4ia IaXwµwvos; Lat. Vulg. Liber sapientiae)

WISDOM, See also:

• BOOK

BOOK OF, or WISDOM OF See also:

• SOLOMON, ODES OF
• SOLOMON, PSALMS OF

SOLOMON (See also:

• SEPT

Sept. Io4ia IaXwµwvos; See also:

• LAT

Lat. Vulg. See also:

• LIBER

Liber sapientiae)  , an apocryphal See also:

• BOOK

book of the " See also:

• WISDOM, BOOK OF, or WISDOM OF SOLOMON (Sept. Io4ia IaXwµwvos; Lat. Vulg. Liber sapientiae)

Wisdom Literature " (q.v.), the most brilliant See also:

• PRODUCTION (Lat. productionem, from producere, to pro-duce)

production of pre-See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian See also:

• HEBREW

Hebrew philosophical thought, remarkable both for the See also:

• ELEVATION

elevation of its ideas and for the splendour of its diction . It divides itself naturally, by its contents, into two parts, in one of which the theme is righteousness and wisdom, in the other the See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early fortunes of the Israelite See also:

• PEOPLE

people considered as a righteous nation beloved by See also:

• GOD

God . The first See also:

• PART

part (ch. i.-ix.) falls also into two divisions, the first (i.-v.) dwelling on the contrast between the righteous and the wicked, the second (vi.-ix.) setting forth the glories of wisdom . After an exhortation to the See also:

• JUDGES, THE BOOK OF

judges of the See also:

• EARTH
• EARTH (a word common to Teutonic languages, cf. Ger. Erde, Dutch aarde, Swed. and Dan. jord; outside Teutonic it appears only in the Gr. 'pq'e, on the ground; it has been connected by some etymologists with the Aryan root ar-, to plough, which is seen in
• EARTH, FIGURE OF
• EARTH, FIGURE OF THE

earth to put away evil counsels and thus avoid See also:

• DEATH

death, the author declares that God has made no See also:

• KINGDOM

kingdom of death on the earth, but ungodly men have made a See also:

• COVENANT
• COVENANT (an O. Fr. form, later convenant, from convenir, to agree, Lat. convenire)

covenant with it: certain sceptics (probably both See also:

• GENTILE
• GENTILE, C

Gentile and Jewish) holding this See also:

• LIFE

life to be brief and without a future, give themselves up to sensuality and oppress the poor and the righteous; but God created See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man to be immortal (ii . 23), and there will be See also:

• COMPENSATION (from Lat. compensare, to weigh one thing against another)

compensation and retribution in the future: the See also:

• GOOD, JOHN MASON (1764-1827)

good will See also:

• RULE

rule (on earth), the wicked will be hurled down to destruction, though they seem now to flourish with See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long life and abundance of See also:

• CHILDREN, LAW RELATING TO

children (ii.-v.) . At this point See also:

• SOLOMON, ODES OF
• SOLOMON, PSALMS OF

Solomon is introduced, and from the following See also:

• SECTION
• SECTION (Lat. sectio, cutting, secare, to cut)

section (vi.-ix.) the book seems to have taken its See also:

• TITLE (0. Fr. title, mod. titre, from Lat. titulus)

title . Solomon reminds See also:

• KINGS, FIRST AND SECOND BOOKS OF

kings and rulers that they will be held to strict See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account by God, and, urging them to learn wisdom from his words, proceeds to give his own experience: devoting himself from his youth to the pursuit of wisdom he had found her to be a treasure that never failed, the source and embodiment of all that is most excellent and beautiful in the See also:

• WORLD

world—through her he looks to obtain See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

influence over men and See also:

• IMMORTALITY (Lat. in-, not, mortalis, mortal, from mors, death)

immortality, and he concludes with a See also:

• PRAYER (from Lat. precari, entreat; Ital. pregaria, Fr. priere)
• PRAYER, BOOK OF COMMON

prayer that God would send her out of his See also:

• HOLY

holy heavens to be his See also:

• COMPANION (through the O. Fr. compaignon or compagnon, from the Late Lat. companio,—cum, with, and panis, bread,—one who shares meals with another; the word has been wrongly derived from the Late Lat. compagnus, one of the same pages or district)

companion and See also:

• GUIDE (in Mid. Eng. gyde, from the Fr. guide; the earlier French form was guie, English " guy," the d was due to the Italian form guida; the ultimate origin is probably Teutonic, the word being connected with the base seen in O. Eng. witan, to know)

guide . The second part of the book (x.-xix.) connects itself formally with the first by a See also:

• SUMMARY

summary description of the role of wisdom in the early times: she directed and preserved the fathers from See also:

• ADAM
• ADAM (or ADAN) DE LE HALE (died c. 1288)
• ADAM, ALEXANDER (1741–1809)
• ADAM, JULIETTE (1836– )
• ADAM, LAMBERT SIGISBERT (1700-1759)
• ADAM, MELCHIOR (d. 1622)
• ADAM, PAUL (1862– )
• ADAM, ROBERT (1728—1792)
• ADAM, SIR FREDERICK (1781-1853)
• ADAM, WILLIAM (1751-1839)

Adam to See also:

• MOSES (Gr. Mwvo c, Mcoo-i3s)
• MOSES, ASSUMPTION OF

Moses (x. i-xi . 1) . From this point, however, nothing is said of wisdom—the See also:

• REST (O. Eng. rest, reste, bed, cognate with other Teutonic forms, e.g. Ger. Rast, Riiste, rest, and probably Gothic Rasta, league, i.e. resting or stopping place)

rest of the See also:

• HOOK, JAMES CLARKE (1819-1907)
• HOOK, THEODORE EDWARD (1788-1841)
• HOOK, WALTER FARQUHAR (1798-1875)

hook is a philosophical and imaginative narrative of Israelite affairs from the See also:

• EGYPTIAN

Egyptian oppression to the See also:

• SETTLEMENT
• SETTLEMENT, ACT OF

settlement in See also:

• CANAAN, CANAANITES

Canaan . A brief description of how the Egyptians were punished through the very things with which they sinned (though the See also:

• PUNISHMENT (from Lat. punire, to punish, from poena, punishment, Gr. 7rocvil)

punishment was not fatal, for God loves all things that exist), and how judgments on the Canaanites were executed gradually (so as to give them See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time to repent), is followed by a dissertation on the origin, various forms, absurdity and results of polytheism and See also:

• IDOLATRY

idolatry (xiii.-xv.): the See also:

• WORSHIP (i.e. " worth-ship," O. Eng. weor8scipe)

worship of natural See also:

• OBJECTS

objects is said to be less blame-worthy than the worship of images—this latter, arising from the See also:

• DESIRE

desire to See also:

• HONOUR (Lat. honos or lwnor, honoris; in English the word was spelled with or without the u indifferently until the 17th century, but during the 18th century it became fashion-able to spell the word " honor "; Johnson's and Webster's Dictionaries stereoty

honour dead children and living kings (the Euhemeristic theory), is inherently absurd, and led to all sorts of moral depravity . In the four last chapters the author, returning to the See also:

• HISTORY

history, gives a detailed account of the See also:

• PROVISION (Lat. provisio)

provision made for the Israelites in the See also:

• WILDERNESS

wilderness and of the pains and terrors with which the Egyptians were plagued .

i See also:

• PRESIDENT (Fr. president, from Lat. praesidens, post-Augustan Lat. for praeses, director, ruler, from praesidere, to sit in front of, preside)

President VanHise (b . 1857) graduated at the university of See also:

• WISCONSIN (known as " the Badger' state ")
• WISCONSIN, UNIVERSITY OF

Wisconsin in 1879, became instructor in See also:

• GEOLOGY (from Gr. yp7, the earth, and Abyor, science)

geology there in 1883, in 1897 became consulting geologist of the Wisconsin See also:

• GEOLOGICAL

Geological and Natural History Survey, and in 1900 became geologist in See also:

• CHARGE
• CHARGE (through the Fr. from the Late Lat. carricare, to load in a carrus or wagon; cf. " cargo ")

charge of the See also:

• DIVISION (from Lat. dividere, to break up into parts, separate)

Division of Pre-See also:

• CAMBRIAN

Cambrian and Metamorphic Geology, U.S . Geological Survey . He wrote Correlation Papers—Archaean and Algonkian (1892), Some Principles Controlling the Deposition of Ores (19o1) . A See also:

• TREATISE

Treatise on See also:

• METAMORPHISM (Gr. ise-rci, change of, and liop¢i, shape)

Metamorphism (1903) and several See also:

• WORKS

works with other authors on the different See also:

• IRON [symbol Fe, atomic weight 55.85 (0=16)]

iron regions of See also:

• MICHIGAN
• MICHIGAN, LAKE
• MICHIGAN, UNIVERSITY OF

Michigan . It is not easy to determine whether the book is all from the same author . On the one See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand, it may be said that one See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general theme—the salvation and final prosperity of the righteous—is visible throughout the See also:

• WORK

work, that God is everywhere represented as the supreme moral See also:

• GOVERNOR (from the Fr. gouverneur, from gouverner, O. Fr. governer, Lat. gubernare, to steer a ship, to direct, guide)

governor of the world, and that the conception of immortality is found in both parts; the second part, though differing in See also:

• FORM (Lat. forma)

form from the first, may be regarded as the See also:

• HISTORICAL

historical See also:

• ILLUSTRATION

illustration of the principles set forth in the latter . On the other hand, it must be admitted that the points of view in the two parts are very different: the philosophical conception of wisdom and the general See also:

• GREEK
• GREEK, ETRUSCAN AND

Greek colouring, so prominent in the first part, are quite lacking in the second (x . 1-xi. r being regarded as a transition or connecting section inserted by an editor) . While the first has the form of a treatise, the second is an address to God; the first, though it has the Jewish people in mind, does not refer to them by name except incidentally in Solomon's prayer; the second is wholly devoted to the Jewish See also:

• NATIONAL

national experiences (this is true even of the section on idolatry) . It is in the second that we have the finer ethical conception of God as See also:

• FATHER

father and saviour of all men, See also:

• LOVER, SAMUEL (1797-1868)

lover of souls, merciful in his dealings with the wicked—in the first part it is his See also:

• JUSTICE (Lat. justitia)

justice that is emphasized; the See also:

• HOPE, ANTHONY
• HOPE, THOMAS (c. 1770-1831)

hope of immortality is prominent in the first, but is mentioned only once (in xv . 3) in the second .

The two parts are distinguished by difference of See also:

• STYLE
• STYLE (from Gr. a-6'1ms, a column; a different word from that used in literature, see below)

style; the Hebrew principle of See also:

• PARALLELISM, PSYCHOPHYSICAL

parallelism of clauses is employed far more in the first than in the second, which has a number of See also:

• PLAIN (O. Fr. plain, from Lat. plenum)

plain See also:

• PROSE

prose passages, and is also See also:

• RICH, BARNABE (c. 1540-1617)
• RICH, CLAUDIUS JAMES (1787-1821)
• RICH, JOHN (1692-1761)
• RICH, PENELOPE, LADY (c. 1562–1607)
• RICH, RICHARD, 1ST BARON RICH (1490?-1567)

rich in uncommon See also:

• COMPOUND
• COMPOUND (from Lat. componere, to combine or put together)

compound terms . In view of these See also:

• DIFFERENCES, CALCULUS OF (Theory of Finite Differences)

differences there is ground for holding that the second part is a See also:

• SEPARATE

separate production which has been See also:

• UNITED

united with the first by an editor, an historical haggadic See also:

• SKETCH (directly adapted from Dutch schets, which was taken from Ital. schizzo, a rough draft, Lat. schedium, something hastily made, Gr. oxE&os, sudden, off-hand, axeb6v, near by; Ger. Skizze and Fr. esquisse are from the same source)

sketch, a See also:

• MIDRASH

midrash, full of imaginative additions to the Biblical narrative, and en-livened by many striking ethical reflections . The question, however, may be See also:

• LEFT

left undecided . Both parts of the book ignore the Jewish sacrificial cult . Sacrifices are not mentioned at all; a passing reference to the See also:

• TEMPLE
• TEMPLE, FREDERICK (1821-1902)
• TEMPLE, RICHARD
• TEMPLE, SIR RICHARD, BART
• TEMPLE, SIR WILLIAM, BART

temple is put into Solomon's mouth (ix . 8) . Moses is described (xi . 1) not as the See also:

• GREAT

great lawgiver, but as the holy See also:

• PROPHET (Irpo4i ri7s)

prophet through whom the works of the people were prospered . (It may be noted, as an illustration of the allusive style of the book, that, though a number of men are spoken of, not one of them is mentioned by name; in iv . 10-14, which is an expansion of Gen. v . 24, the reader is left to recognize See also:

• ENOCH, BOOK OF

Enoch from his knowledge of the Biblical narrative.) In the second part of the book there is no expression of " messianic " hope ; in the first part the picture of the national future agrees in general (if its expressions are to be taken literally) with that given in the book of See also:

• DANIEL
• DANIEL (DANIL)
• DANIEL, BOOK
• DANIEL, GABRIEL (1649-1728)

Daniel: the See also:

• JEWS
• JEWS (Heb. Y8hudi, man of Judah; Gr. 'Iovbaiot; Lat. Judaei)

Jews are to have dominion over the peoples (iii . 8), and to receive from the See also:

• LORD
• LORD (O. Eng. hldford, i.e. hldfweard, the warder or keeper of bread, hlIf, loaf; the word is not represented in any other Teutonic language)
• LORD, JOHN (1810-1894)

Lord's hand the diadem of beauty (v .

16), but there is no mention of particular nations . The historical See also:

• REVIEW (Fr. revue, from revoir, to see again, Lat. re and videre)

review in the second part is coloured by a See also:

• BITTER, KARL THEODORE FRANCIS (1867– )

bitter hatred of the See also:

• ANCIENT
• ANCIENT (also spelt ANTIENT; derived, through the Fr. ancien, old, from the late Lat. antianum, from ante, before)

ancient Egyptians; whether this springs from resentment of the former sufferings of the Israelites or is meant as an allusion to the circumstances of the author's own time it is hardly possible to say . The book appears to See also:

• TEACH [THATCH OR THACH], EDWARD (d. 1718)

teach individual ethical immortality, though its treatment of the subject is somewhat vague . On the basis of Gen. i.-iii. it is said (ii . 23 f.) that God created man for immortality (that is, apparently, on earth) and made him an See also:

• IMAGE (Lat. imago, perhaps from the same root as imitari, copy, imitate)

image of his own being, but through the envy of the See also:

• DEVIL (Gr. &a,3oXos, " slanderer," from &ctflisXX sty, to slander)

devil death came into the world, yet (iii . 1-4) the souls of the righteous are in the hand of God, and, though they seem to See also:

• DIE
• DIE (Fr. de, from Lat. datum, given)

die, their hope is full of immortality . The description, however, appears to glide into the conception of national immortality (iii . 8, v . 16), especially in the See also:

• FINE

fine sorites in vi . 17-20: the beginning of wisdom is desire for instruction, and devoted regard to instruction is love, and love is observance of her See also:

• LAWS

laws, and obedience to her laws is assurance of incorruption, and incorruption brings us near to God, and therefore desire for wisdom leads to a kingdom (but the nature of the kingdom is not stated) . The individualistic view is expressed in xv . 3: the knowledge of God's See also:

• POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power (that is, a righteous life) is the See also:

• ROOT (late O.E. rot, adopted from Scand., cf. Norw. and Swed. rot, Dan. rod; the true O.E. word was wyrt, plant, represented in Ger. Wurz or Wurzel; the ultimate root is the same in both words, and is seen in Lat. radix)
• ROOT, ELIHU (1845– )

root of immortality .

This passage appears to exclude the wicked, who, however, are said (iv . 20) to be punished hereafter . The figurative nature of the See also:

• LANGUAGE (adapted from the Fr. langage, from langue, tongue, Lat. lingua)

language respecting the future makes it difficult to determine precisely the thought of the book on this point; but it seems to contemplate continued existence hereafter for both righteous and wicked, and rewards and punishments allotted on the basis of moral See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character . Angels are not mentioned; but the See also:

• SERPENT (Lat. serpens, creeping, from serpere; cf. "reptile " from repere, Gr.4 ml-eta)

serpent of Gen. iii. is, for the first time in literature, identified with the devil (" Diabolos," ii . 24, the Greek See also:

• TRANSLATION

translation of the Hebrew " Satan ") ; the role assigned him (envy) is similar to that expressed in " Secrets of Enoch," xxxi . 3-6; he is here introduced to account for the fact of death in the world . In iii . 4 the writer, in his polemic against the prosperous ungodly men of his time, denies that death, See also:

• SHORT, FRANCIS JOB (1857– )

short life and lack of children are to be considered 750 misfortunes for the righteous—over against these things the See also:

• POSSESSION
• POSSESSION (Lat. possessio, possidere, to possess)

possession of wisdom is declared to be the supreme good . The ethical See also:

• STANDARD
• STANDARD, BATTLE OF THE

standard of the book is high except in the bitterness displayed towards the " wicked," that is, the enemies of the Jews . The only occurrence in old Jewish literature (except in Ecclus. xiv . 2) of a word for "See also:

• CONSCIENCE (Lat. con-scientia, literally " knowledge of a thing shared with another person " or " complete knowledge," and derivatively " consciousness in general)
• CONSCIENCE, HENDRIK (1812-1883)

conscience " is found in xvii . 11 (evesihnrns) : wickedness is timorous under the condemnation of conscience (the same thought in Prov. See also:

• XXVIII

xxviii .

I) . The book is absolutely monotheistic, and the character ascribed to the deity is ethically pure with the exception mentioned above . The style shows that the book was written in Greek, though naturally it contains Hebraisms . The author of the first part was in all See also:

• PROBABILITY (Lat. probabilis, probable or credible)

probability an Alexandrian See also:

• JEW, THE WANDERING

Jew; nothing further is known of him; and this is true of the author of the second part, if that be a separate production . As to the date, the decided Greek colouring (the conception of wisdom, the See also:

• LIST (O.E. lisle, a Teutonic word, cf. Dut. lust, Ger. Leiste, adapted in Ital. lista and Fr. lisle)
• LIST, FRIEDRICH (1789-1846)

list of Stoic virtues, viii . 7, the See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea of pre-existence, viii . 20, and the ethical conception of the future life) points to a time not earlier than the 1st See also:

• CENTURY (from Lat. centuria, a division of a hundred men)

century B.C., while the fact that the history is not allegorized suggests priority to See also:

• PHILO
• PHILO, HERENNIUS

Philo; probably the work was composed See also:

• LATE

late in the ist century B.C . (this date would agree with the social situation described) . Its exclusion from the Jewish See also:

• CANON

Canon of Scripture resulted naturally from its Alexandrian thought and from the fact that it was written in Greek . It was used, however, by New Testament writers (vii . 22 f., Jas. iii . 17, vii .

26; Heb. i . 2 f., ix . 15; 2 See also:

• COR

Cor . V . 1-4, xi . 23; Acts xvii . 30, xiii . 1-5, xiv . 22-26; Rom. i . 18-32, xvi . 7; 1 Tim. iv. ro), and is quoted freely by Patristic and later authors, generally as inspired . It was recognized as canonical by the See also:

• COUNCIL (Lat. concilium, from cum, together, and the root cal, to call)

council of See also:

• TRENT
• TRENT (Lat. Tridentum; Ital. Trento; Ger. relent)
• TRENT, COUNCIL OF

Trent, but is not so regarded by Protestants .