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 I cannot, therefore, be persuaded to explain this enigmatical book by a supposed contact with Greek philosophy such as we do really find in the Book of Wisdom. I have no prejudice against the supposition in itself. It would help me to understand the Hellenising movement at a later day if Stoic and (still more) Epicurean ideas had already filtered into the minds of the Jewish aristocracy. The denunciations in the Book of Enoch (xciv. 5, xcviii. 15, civ. 10) not impossibly refer to a heretical philosophical literature (see p. 233); the only question is, To a native or to a half foreign literature? I see no sufficient reason at present for adopting the latter alternative. Koheleth is really a native Hebrew philosopher, the first Jew who, however awkwardly and ineffectually, 'gave his mind to seek and explore by wisdom concerning all things that are done under heaven' (i. 13). Very touching in this light are the memoranda which he has left us. They are incomplete enough; Koheleth is but the forerunner of more systematic philosophisers. His ideas are nothing less than scholastic; how could we expect anything different, his first object being in all probability to soothe the pain of an inward struggle by giving it literary expression? If, however, I was compelled to suggest a secondary reference to any foreign system, I could most easily suppose one to the pessimistic teaching of Hegesias Peisithanatos, who, after Ptolemy Soter and Philadelphus had made Alexandria the seat of the world's commerce and the centre of Greek literature and culture, was seized with the thought of the vanity of all things, of the preponderance of evil, and of the impossibility of happiness. Koheleth's teaching would be a safeguard to any Jew who might be tempted by this too popular philosopher. He admits [Greek: mataiotês mataiotêtôn], but insists that, granting all drawbacks, 'the light is sweet' (xi. 7), the living are better off than the dead (ix. 4-6), and sensuous pleasure, used in moderation, is at least a relative good (ii. 24); also that it is futile to inquire 'why the former days (of the earlier Ptolemies?) were better than these' (vii. 10), and, if a later view of his meaning may be trusted,