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 But the phrase most naturally means, not 'the essence of things,' but 'that which hath come into existence;' phenomena are not easily understood in their ultimate causes, is the simple meaning of the sentence. I have said nothing as yet of the supposed Græcism in the epilogue—the last place where we should have expected one (considering ver. 12). But Mr. Tyler's proposal to explain (xii, 13) by [Greek: to katholou] or [Greek: to olon] (a formula introducing a general conclusion), falls to the ground, when the true explanation of the passage has been stated (see p. 232).

There are therefore no Græcisms in the language of the book. Of course ideas may have been derived from a Greek source notwithstanding. The book, as we have seen already, is conspicuous by its want of a native Jewish background, nor does it show any affinity to Babylonian or Persian theology. It obviously stands at the close of the great Jewish humanistic movement, and gives an entirely new colour to the traditional humanism by its sceptical tone and its commendations of sensuous pleasure. It is not surprising that St. Jerome should remark on ix. 7-9, that the author appears to be reproducing the low ideas of some Greek philosophers, though, as this Father supposes, only to refute them.

'Et hæc inquit, aliquis loquatur Epicurus, et Aristippus et Cyrenaici et cæteræ pecudes Philosophorum. Ego autem, mecum diligenter retractans, invenio' &c.

Few besides Prof. Salmon would accept the view that Eccles. ix. 7-9 and similar passages are the utterances of an infidel objector (see Bishop Ellicott's Commentary); but it is perfectly possible to hold that there are distinctively Epicurean doctrines in the Koheleth. The later history of Jewish thought may well seem to render this opinion probable. How dangerously fascinating Epicureanism must have been when the word 'Epicuros' became a synonym in Rabbinic Hebrew for infidel or even atheist It is indeed no mere