are not to be considered as a continuation of the existence of the self-same object, inasmuch as every passing generation is at once removed and forgotten, and its successor is not at all better.

11. There is no memorial of the former (generations). Nor will there be any memorial of the future (generations).

Among those (generations) who shall come after them.

This verse stands in close connection with verse 4, where it was stated that whilst the generations of men shift continually (by deaths and births) one after another, the earth and her system, and the order of the bodies and elements attached to her, abide for ever the same. Solomon, in the six intermediate verses, endeavoured to shew, by instances referred to, how the system, order, and cause of inanimate nature continue to be the same, without the least change or intermission. In this verse the author returns to his subject introduced in verse 4, and strengthens his argument and contrast drawn between unchangeable nature and shifting humanity, by shewing the fact, that the existence of departed generations is entirely blotted out from the memory of generations that succeed them.*

mate "

*Now, be it observed, that translators and expositors in general changed the "generations" of our verse into inanithings," rendering the verse," There is no remembrance of former things," &c. Into this grave error they fell, because they overlooked the strict connection that exists between the first eleven verses of this Book, which form its introduction. Had they seen this, they would have easily perceived that Solomon needed not repeat the word " generations" in verse 11, as it refers to the "generations" in verse 4.

This will be seen still clearer, when we couple these two verses together, and read, "One generation passeth away, and another generation cometh. There is no memorial (left) of

From all that has been stated above, it is now, we presume, clear enough, even beyond doubt or dispute, that Solomon, in referring us to the continual existence and activity of the sun, wind, and rivers, intends to draw a contrast between these and mortal man, whose existence and activity on earth are confined to a few years, after which he vanishes away like smoke. This contrast begins to be drawn in verse 4, where, after stating that generation after generation is swept away, he immediately adds: "But the earth abideth for ever." Having produced some examples of the continuance and unchangeable

the former, nor will there be any memorial of the future," &c. To repeat here the word "generation," would have been a useless repetition; for the argument of verse 4 was only strengthened by the instances he referred to in the six intermediate verses to prove that the "earth abideth for ever the same. We cannot leave this subject without expressing our astonishment, how so many learned men could overlook such a simple fact, and commit such a grave error as to think for one moment that this verse could refer to inanimate "things" of nature! Had this been the case, then Solomon would have directly and forcibly contradicted all his arguments contained in the six foregoing verses, in which he all along endeavours to shew that all things inanimate in nature always continue the same, unchangeably and unweariedly in their existence as well as in their order, and that there was nothing new in them under the sun! How, then, could he possibly say in verse 11 that there exists no "memorial of former things?" seeing that they exist from antiquity, and shall never change in form, system, nature, or course! Moreover, had Solomon here intended" things," and not "generations" of men, he would surely have used the proper word is (Larishonoth), with a final, to designate the neuter of "things," (as Isa. xlviii. 3, "I have declared the former things," &c.), and not put in the masculine as (Larishonim) in our verse.

Likewise the word

surely have been

(Laachronim) in our verse, would

(Laachronoth), had it referred to

"things." The Septuagint version alone has put it right.

ness of several inanimate objects, either immediately attached to the earth, or only belonging to its system, he returns in verse 11 to the generations of men, showing how they completely and eternally disappear, without leaving any mark or monument of their former existence, as (in general) their very remembrance is lost on earth among their succeeding generations.

But let it be observed that such a contrast can only be established, when we consider man in his moral capacity as a responsible agent. In this capacity alone, there exists no connection whatever between man and man, far less between generation and generation; one man not being responsible for the other, a brother not being able to redeem his brother, nor a father to pay the ransom for the soul of his child. In any other view of the subject, the above contrast would not stand; for as the sun continues to rise and set, so man (in his species) continues to be born and die-as the wind continues to blow, so man continues to exist and to move-as the rivers continue flowing into the sea, and the sea is never full, nor the rivers ever exhausted, so likewise continues man to be delivered to the grave, and the grave says never, "I am overfull," nor is the race of men ever exhausted. Thus we see clearly that when Solomon draws the contrast between the short existence of man and the continuance of the sameness of the earth, and of the elements either attached to it, or accompanying it, this contrast must refer to man in his spiritual capacity, in which every man stands independent of his neighbour, predecessor, or successor-as a responsible agent for and in himself, living (in a spiritual sense) for himself, to answer in and by himself, the purpose for which his Creator sent him into this world.

If we, therefore, take the sum and substance of the first eleven verses of this book, which we call the Introduction, we find the sense of it as if the author had uttered the following words: "O man! immortal in thy soul, which belongs to heaven, but mortal and perishing in thy body, which belongs to the earth; what advantage dost thou expect to derive from the vanities of this world? Remember that thy real existence and home are in the heavens above, and that thine earthly existence is only like a vain dream, out of which thou shalt soon be roused. Consider that while this earth shall ever continue to exist and stand as it now does-whilst the sun shall continue to rise and set, the wind to blow from north and south, and the rivers to pour their mighty volumes into the vast deep, thou man, in thine earthly existence, shalt be here no more. Thy soul shall return to her native place, and thy body decay in the dust. Thy name shall not even be mentioned among the living, and the place where thou movest now shall recognise thee no more. What, therefore, can be thy expected advantage, for which thou loadest thus upon thyself troubles and wearisome toils in search of earthly treasures and pleasures of the flesh? What would remain of thee, even shouldest thou succeed in accumulating all the dusty riches of the globe? Will these procure for thee a lengthened existence even like that of a small rivulet originating between mountains, and ever rejoicing in its undisturbed course?

No!

thou must soon die, and leave unto the earth thy perishing body, and all material things which thou didst gather for thy immaterial soul; thou must return to heaven, and give an account of thy actions here below; and thou, O man! thou shalt visit this earth no more in a state in which the vanities of

this world could either concern thee in any way or afford thee the least pleasure."

The above sentiments are not only the contents of the first eleven verses which form the Introduction to this book, but they are also the short outlines which indicate in a few words the whole subjects that are treated at large in the twelve following chapters. Having laid such a broad foundation in the comprehensive and most important Introduction, Solomon proceeds now to illustrate these sentiments by giving us the particulars of his own experience and minute observations.

He

therefore again introduces himself under the metaphorical name of Koheleth, as the following experiments and the resulting conclusions were made by the aid of Wisdom in whose name the author teaches us the following divine lessons.

12. I Koheleth, was King over Israel,
In Jerusalem.

The reason why Solomon says here, "I was King," and not "am King," will be obvious enough when we consider again that in the assumed name of Koheleth he intends to personify Wisdom, which is to speak in, and by himself, and to gather principles and conclusions, doctrines and counsels from his own experience. He thus indicates that all his vast experiments, from which facts are to be taken and considered, and conclusions to be made, were accomplished and gathered during the period when he was already King of Israel, and during his long, prosperous and eventful reign. Thus it should be anticipated that all the experiments recorded in this Book were undertaken and accomplished by him without hindrance or delay.