She sitteth at the door of her house, On a seat in the high places of the city, To call passengers who go right on their ways; Whoso is simple let him turn in hither.' To him who wanteth understanding she saith: 'Stolen waters are sweet, And bread eaten in secret is pleasant.' (d) At the tenth chapter a different style com mences. From ch. x to ch. xxii:17, is a series of pithy, disconnected maxims, on various subjects, and applicable to the most diverse situation. From ch. xxii :17 to ch. xxv. a style resembling that of the exordium, though inferior in elegance and sublimity, prevails; and at the twenty-fifth chapter the separate maxims recommence. These compose the remainder of the book, with the ex ception of the thirtieth chapter, which is ascribed to Agur, and the thirty-first, which is said to be the advice given to king Lemuel by his mother. Who these persons are is not known. The sup position that Lemuel is another name of Solomon does not appear to be supported by proof.
(e) The thirtieth chapter affords an example of another species of writing closely allied to the proverb, and equally in favor among the Ori entals. It is that of riddles or enigmas, designed to exercise the wit and ingenuity of the hearer, and to impart instruction through the medium of amusement.
Of this kind is the riddle proposed by Samson (Judg. xiv :12-18). The seventeenth chapter of Ezekiel contains a very beautiful riddle or par able, in which the king of Babylon is spoken of under the figure of a great eagle with spread ing wings. Many of the symbolical acts enjoined by God upon the prophets, which perhaps appear to modern readers of Scripture extremely child ish and ridiculous, are of the same nature; and thus, however unsuited to our times, were per fectly well adapted to impress and interest the Hebrews (e. g. Jer. xiii:1-11; xviii:1-6; xxiv:t ic)). Sometimes these riddles assumed the form of a brief narration, and were called fables or parables. See the beautiful fable related by Jotham to the men of Shechem; and the touching story of the one ewe-lamb of the poor man, by which Nathan reproved David.
(f) But to return to Agur and his riddles. The introductory verses at first view appear obscure, from the absence of any apparent connection with what follows. But the explanation given by Herder appears satisfactory. 'The sage Agur,' he says, 'is to discourse lofty sentiments to his pupils; but he begins with modesty, that too ex alted wisdom may not be expected from him.'
How shall he who confesses that he is not versed in human wisdom, be supposed to possess that knowledge which belongs to the holy? Wisdom for man consists in obeying 'every word of God' (verse 5).
(g) We subjoin Herder's version of one of these riddles, with the accompanying remarks: The whole comparison was perhaps made on account of the last, where an animal of that sort (which, in warm climates, lives in the walls, and is very annoying) made its appearance ; for the Orientals are fond of such conceits and involved propositions, especially in company, and they often, indeed, assemble for the purpose of enjoy ing them.
(h) The concluding chapter, containing the counsels addressed to King Lemuel by his mother, needs no elucidation. It presents a beautiful picture of female excellence in an age and coun try where modesty, industry, submission, and the domestic and matronly virtues, were esteemed the only appropriate ornaments of woman.
If we turn our attention to the maxims which compose the greater part of the book of Proverbs, we shall find enough to excite our wonder and admiration. Here are not only the results of the profoundest human sagacity, the counsels and admonitions of the man who excelled in wisdom all who went before, and all who came after him, but of such a man writing under divine inspira tion. And how numerous, how various, how pro found, how important are his instructions! (i) These directions are adapted to the wants of every class and rank of men, and to every relation of life. The rich and the poor, the learned and the ignorant, the master and the serv ant, the monarch and the subject, may here find the counsels they need. 'Apples of gold in bas kets of silver' are fit emblems of such prudent and wholesome counsels clothed in such an at tractive garb.
(5) Authors. (t) The proverbs of Solomon (chapters x-xxii :16), a collection of various max ims of an ethical and practical nature.
(2) A connected series with precepts on jus tice and prudence (Prov. xxii:17; xxiv :22).
(3) Unconnected proverbs of various wise men (Prov. xxiv :23-34).
(4) Another collectionof Proverbsof Solomon, which the men of Hezekiah, king of Judah, copied out (Prov. xxv-xxix).
(5) The words of Agur, the son of Jakeh (Prov. xxx:1-33). Ancient interpreters take "Agur" to be a symbolic name of Solomon, like "Koheleth ;" but then he would not be called the son of Jakeh. Probably the real name of some Hebrew sage.