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 CHAPTER IV.

FACTS OF CONTEMPORARY LIFE.

At vii. 15 a new section begins, consisting almost entirely of the author's personal experiences, very loosely connected; it continues as far as ix. 12. A curious passage at the outset appears to describe virtue as residing in the mean between two extremes (vii. 15-18). The appearance however is deceptive: it is as much out of place to quote Aristotle's famous definition of virtue ([Greek: mesotês dyo kakiôn]), as Buddha's counsel to him who would attain perfection to 'exercise himself in the medium course of discipline.' Koheleth merely offers practical advice how to steer one's ship between the rocks. Do not, he says, make your life a burden by excessive legalism. But on the other hand, do not earn the reputation of caring nothing for the precepts of the law. That were folly, and would bring you to an early death. Koheleth expresses this sharply and enigmatically; do not be too 'righteous,' and do not be too 'wicked.' 'Righteous' and 'wicked' are both to be taken in the common acceptation of those terms in the religious world: the words are used ironically. Our author's only theory of virtue is that no theory is possible. The 'wisdom' which both gives 'defence' and 'preserves life' (vii. 12) is the practical wisdom of resignation and moderation. Of essential wisdom (or philosophy as we should call it ) he says, alluding to Job xxviii. 12-23, that it is 'far off, and exceeding deep; who can find it out?' (vii. 24.) The old theory,