KNOWLEDGE.

BOOK I.

TEXTS CHIEFLY ALLUDED TO IN THIS BOOK.

THE words of the Preacher, the son of David, king of Jerusalem, Eccles. chap. i. ver. 1.

Vanity of vanities, (saith the Preacher) vanity of vanities; all is vanity, ver. 2.

I communed with mine own heart, saying, 'Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem yea, my heart had great experience of wisdom and knowledge, ver. 16.

He spake of trees, from the cedar-tree that is in Lebanon, even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes, 1 Kings, chap. iv. ver. 33.

I know that whatsoever God doeth, it shall be for ever; nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him, Eccles. chap. iii. ver. 14.

He hath made every thing beautiful in his time: also he hath set the world in their heart; so that no man can find out the work that God maketh.

TEXTS ALLUDED TO IN THIS BOOK.

27

from the beginning to the end, Eccles. chap. iii. ver. 11.

For in much wisdom is much grief: and he that increaseth knowledge, increaseth sorrow, chap. i. ver. 18.

And further, by these, my son, be admonished; of making many books there is no end: and much study is a weariness of the flesh, chap. xii, ver. 12.

KNOWLEDGE.

BOOK I.

Ὁ Βίος γαρ ονομ εχει πονος δ ̓ ἔργῳ πελει.

Eurip.

Siquis Deus mihi largiatur, ut ex hac ætate repuerascam, et in cunis vagiam, valde recusem. Cic. de Senect.

The bewailing of man's miseries hath been elegantly and copiously set forth by many, in the writings as well of philosophers as divines; and it is both a pleasant and a profitable contemplation. Lord Bacon's Advancement of Learning.

THE ARGUMENT.

Solomon, seeking happiness from knowledge, convenes the learned men of his kingdom; requires them to explain to him the various operations and effects of Nature; discourses of vegetables, animals, and man; proposes some questions concerning the origin and situation of the habitable earth; proceeds to examine the system of the visible heaven; doubts if there may not be a plurality of worlds; inquires into the nature of spirits and angels; and wishes to be more fully informed as to the attributes of the Supreme Being. He is imperfectly answered by the Rabbins and Doctors; blames his own curiosity; and concludes that, as to human science, ALL IS VANITY,

YE sons of men with just regard attend,
Observe the Preacher, and believe the friend,
Whose serious Muse inspires him to explain
That all we act and all we think is vain:
That in this pilgrimage of seventy years,

O'er rocks of perils and through vales of tears

Destin'd to march, our doubtful steps we tend,
Tir'd with the toil, yet fearful of its end:

That from the womb we take our fatal shares
Of follies, passions, labours, tumults, cares;
And at approach of death shall only know [flow,
The truths which from these pensive numbers
That we pursue false joy and suffer real woe.
Happiness! object of that waking dream
Which we call Life, mistaking; fugitive theme
Of my pursuing verse: ideal shade,
Notional good: by fancy only made,

And by tradition nurs'd; fallacious fire,
Whose dancing beams mislead our fond desire :
Cause of our care, and error of our mind:
Oh! hadst thou ever been by Heaven design'd
To Adam, and his mortal race, the boon
Entire had been reserv'd for Solomon:
On me the partial lot had been bestow'd,
And in my cup the golden draught had flow'd.
But, O! ere yet original man was made,
Ere the foundations of this earth were laid,
It was opponent to our search ordain'd,
That joy, till sought, should never be attain❜d:
This sad experience cites me to reveal,
And what I dictate is from what I feel.

Born as I was, great David's favourite son,
Dear to my people on the Hebrew throne,
Sublime my court with Ophir's treasures bless'd,
My name extended to the farthest East,
My body cloth'd with every outward grace,
Strength in my limbs, and beauty in my face,
My shining thought with fruitful notions crown'd.
Quick my invention, and my judgment sound;

C?

Arise (I commun'd with myself) arise, Think to be happy; to be great be wise; Content of spirit must from science flow, For 'tis a godlike attribute to know.'

I said, and sent my edict through the land,
Around my throne the letter'd rabbins stand:
Historic leaves revolve, long volumes spread,
The old discoursing as the younger read;
Attent I heard, propos'd my doubts, and said:
"The vegetable world, each plant and tree,
Its seed, its name, its nature, its degree,
I am allow'd, as Fame reports, to know,
From the fair cedar on the craggy brow
Of Lebanon, nodding supremely tall,
To creeping moss, and hyssop on the wall;
Yet just and conscious to myself I find

A thousand doubts oppose the searching mind.

"I know not why the beach delights the glade,
With boughs extended and a rounder shade,
Whilst touring firs in conic forms arise,
And with a pointed spear divide the skies;
Nor why, again, the changing oak should shed
The yearly honour of his stately head,
Whilst the distinguish'd yew is ever seen
Unchang'd his branch and permanent his green;
Wanting the sun why does the caltha fade?
Why does the cypress flourish in the shade?
The fig and date, why love they to remain
In middle station, and an even plain,

While in the lower marsh the gourd is found,
And while the hill with olive shade is crown'd?
Why does one climate and one soil endue
The blushing poppy with a crimson hue,
Yet leave the lily pale, and tinge the violet bluc?S