For with my flocks and herds, the hills and dales Were cover'd, far surpassing all the wealther 10 Of former times. The splendour to maintain10) Of such a Court as mine, how vast th' expence! Yet still, the more I spent, the more increas'd My treasure: unexhausted was the store:

Of Gold such heaps, of orient lustre gems,
That silver vile appear'd: all that was rare
Or exquisite, to regal Majesty

Peculiar, brought from distant climes.† The charms
Of Music heighten'd ev'ry joy: each Sex
Conspir'd with sweetest symphony of voice
And ev'ry well-tun'd instrument, to seize
The willing Captive's heart: such melting airs
Were daily warbled, that my ravish'd soul

Sat list'ning, all attention. To complete

This scene of earthly bliss, how large a share
Of that which most delights the sons of men
Fell to my portion! What a lovely train 236
Of blooming Beauties, by connubial ties,

y [8] I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: Igat me men-singers and women-singers, and the delights of the sons of men, as musical in struments, and that of all sorts. +

day, for the use of his Household, no less than ten stall-fed oxen, and twenty from the pasture, with an hundred sheep, besides harts, roebucks, fallow deer, fatted fowl, and all other kind of provision. A

}

The Scripture informs us, that, in Solomon's time, silver was as plenty in Jerusalem as stones. We may judge of the prodigious quantity of gold he had heaped up, from what he employed only on the Temple and his Palaces.

+ We need not inform the learned reader, that what most of the modern translations, as well as our own, have rendered, musical ine

Or gift of neighb'ring Kings, or spoils of war,

兼

Or made by purchase mine! z Exalted thus
On grandeur's loftiest pinnacle, my name
Grew more illustrious, as my wealth increas'd,

z [9] So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.

struments, and that of all sorts, is expressed by only two words in the original, viz. and the true meaning of which, all interpreters honestly confess their ignorance of; so that this version is to be looked upon as quite arbitrary. Among the great variety of interpretations, therefore, we have chosen that which applies the words to Solomon's Wives and Concubines, as best adapted to the present subject, and having most probability to support it. For, in the first place, there is sufficient reason to believe, that, under the two preceding words, men and women-singers, is comprehended instrumental as well as vocal Music, and that they are not separately mentioned, so much to distinguish the difference of their sexes, as to denote the variety of their harmony: nor can the least shadow of reason be assigned, why the preference should be given to the former, since it is, I believe, universally allowed, that a fine melodious voice has something far more sweet and affecting than any instrument, though touched by the best hand. Moreover, it may be justly inferred from that remarkable expression, the delights of the sons of men, wherewith these two last words are introduced, that Solomon intended to speak of some new object of human felicity, of a quite different nature, and still more engaging than any thing he had hitherto mentioned. Now if we consult the history of this Prince's life, which informs us, what an amazing number of Wives and Concubines he had, (no less than three hundred of the former, and seven hundred of the latter,) and consider what influence they had over him, it will seem incredible, that one, who had been so excessively enamoured with the Sex, and is now giving so minute a detail of the variety of pleasures he enjoyed, and the methods he took to spend his life in the most agreeable manner, should pass over in silence what he then thought the most delightful part of it. For though he afterwards speaks of women, it is on a different occasion, and with the bitterest sarcasm. There he speaks as a Penitent, bewailing his past follies: here he is all gaiety, and thinking of nothing but how to gratify his inclinations.

Bishop Patrick is of opinion, that the words signify most excellent compositions of Music, or most elegant verses set by a rare Master, (among the Phoenicians, called Sido) to the most ravishing and melting notes; which, says he, is a probable conjecture of Bochart, and therefore that he has taken no notice of their interpretation, who de

Full well I knew the world, how to extract
The quintessence of all that it affords
Delightful, and with poignant relish taste
Its pleasures, as became my rank, with ease

rive the word from a root, which signifies Spoil, alluding to female Captives taken in war; or, from another root which signifies paps or breasts, because no small part of a Woman's beauty consists therein. But as that learned man's conjecture seems wholly founded on the similarity of sound; and it does not appear that the Phoenicians in general, or the Sidonians in particular, were celebrated for their musical compositions, or to be compared with the Jews in this respect; nothing can be more improbable than that Solomon should have taken them from such a people. The Hebrew Music was no less admirable than their Poetry. What stronger proof could he have of the wonderful power of both, than in his Father David, whose poetical talents will not be disputed? And as to his exquisite, skill in Music, we need only instance the effects of his harp on King Saul; from whence some have conjectured, that the story of Orpheus drew its origin. It is therefore more reasonable to suppose, in case these controverted words have any reference to the Phoenicians, that, as Solomon's Seraglio was so well stored with the finest women from all the neighbouring countries, he might have had some of extraordinary beauty from that people, who are here distinguished by name from the rest. And perhaps he might purposely have made use of these foreign terms to denote strange women in general, that is, in the Scripture style, such as had tempted him to idolatry.

As to the objection to the first interpretation, namely, that Solomon had no wars, till towards the latter end of his reign, when he was rather worsted than victorious, and consequently had no captives to take, it is of little weight, since he might have easily got them, either as presents or by purchase, from the neighbouring nations, who, though making frequent depredations on each other, all courted his friendship, when he was in the height of his glory, the time he is now speaking of. In short, whatsoever the words may have originally meant, or whencesoever derived, they cannot be so properly applied to musical instruments as to women; to which interpretation we are so naturally led by the introductory words. The most savage nations, who have no taste for Music, are passionately fond of the sex. Some Rabbins will have the words to signify Chariots; but as Solomon is evidently speaking of something within his palace, this needs no confutation. Others render them, cups and flaggons for drinking and pouring out of wine; in which sense they are taken by the LXX. and Vulgate. Now as both the words are of the feminine gender, and, for aught we know to the contrary, may signify persons as well as things, why may they not allude to those young

And dignity for Wisdom held the reins;
Yet with such gentle hand, that whatsoe'er
Could charm the eye, and ev'ry sense regale,
No sooner crav'd but granted. Take thy rest,
My soul exulting cry'd, and reap the fruit
Of all thy pleasing cares. Sweet was the toil,
And sweeter the fruition; for mine heart
O'erflow'd with joy, and lasting Bliss propos'd,
To crown my fondest hopes.
The gay enchanting prospect
And low'ring clouds ensu❜d.

But soon, alas! disappear'd, When I survey'd,

With stricter scrutiny, the glaring pomp
And splendour of my Court, the dubious feast,
And servile flatt'ring train, no more it seem'dw«
Than the remembrance of an idle dream:
Ev'n those stupendous works, which so engag'd
My lab'ring thoughts, and promis'd, when achiev'd,

T

a [10] And whatsoever mine eyes desired I kept not from them: I withheld not my heart from any joy: for my heart rejoiced in all my labour; and this was my portion of all my labour. b [11] Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the

sun.

females who, for their beauty and gracefulness, were destined to wait at their Prince's table, as cup-bearers; which then made, and still makes, part of the Eastern magnificence? These reasons, 1 must confess, have some weight with me, how light soever they may appear to others, and sufficiently justify the present interpretation, which, amidst such a variety of conjectures, carries with it the greatest probability.

["It is evident to me from the agreement in all the ancient versions, both Eastern and Greek, that they read puni 'puzi, or contractedly popr.-And men and women cup-bearers." Note on the place in Biblia Hebraica, by Boothroyd. ED.]

G

Some lasting solid pleasure, left the mind
Unsatisfy'd and restless, still to seek

For what they could not give, Content and Peace.
The transport o'er, by expectation rais'd,

Regret took place, and with contempt I look'd ·
On that which once so charm'd. How infinite
The diff'rence 'twixt divine and human Plans!
When, by th' Almighty form'd, this beauteous frame
From non-existence rose, pleas'd he review'd
His works; for all, in their respective kinds,
Were good, subservient to the ends design'd,
And answer'd his idea. But when Man
His labours with impartial eye surveys,
How disappointed! oft his noblest works
But monuments of pride and vanity,
Rais'd with immense fatigue, preserv'd awhile
With vast expence and care, to accidents
Expos'd, which ev'ry moment interrupt
Their short enjoyment, transient as the wind,
And, weigh'd in Reason's balance, lighter found.
Such the reward attending human toils!

e Sick of the World, no less surpriz'd than griev'd
To find its offers all mere outward shew,
But no intrinsic worth, pensive I turn'd,
And with attentive eye again survey'd
That Wisdom which engag'd my first pursuit,
Whose wholesome precepts in due bounds restrain
Our vague desires, and teach us how to shun

c[12] And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.