means so much and yet is expressed so tersely that when once heard it is not easily forgotten, especially by those who first heard it when they could appreciate its terrible truth.

The third essay, which Prof. Moulton aptly styles "The Vanity of Desire," begins with the tenth verse of the fifth chapter and extends to chapter seven. This essay

leaves the debater still in the labyrinth, though we can see him struggling toward light. It is remarkable, as showing the writer's conception of the lowest pit of an earthly hell-namely, to have riches, wealth, honor, and yet not have sufficient power to enjoy them-to have the mortification, beyond words, of beholding a stranger come in and luxuriate with one's possessions.

From the third essay we pass to another collection of miscellaneous maxims. This is one of the many reasons why it is next to impossible to enjoy this strange book in the form it is presented to us in our Bibles. There come those inexplicable breaks in the thought which cause the average reader to look upon Ecclesiastes as a hopeless hodgepodge of wise and witty sayings, and nothing more. Fortunately, to-day we have the " Modern Reader's Bible," which has rev olutionized Biblical study and made us realize that Hebrew poets and philosophers were, among other things, masters of literary expression.

The fourth essay, beginning with the twenty-third verse, chapter seven, extends to verse seventeen, chapter nine. The debater is still struggling after light. Like Zophar's famous query in the great poem of Job, "Canst thou by searching find out God?" he reaches the conclusion that it is absolutely hopeless for any human brain to attempt to fathom the secret of the universe. Still, a wise man can do a good deal. He can search out and seek wisdom and the reason of things, because surely the result will prove that wickedness is folly and that foolishness is madness."

At this point the debater brings a terrific indictment against women. Among a thousand that he has known, he has not found one whom his soul could trust. Among the

same number of men he did find one, but only one. Things must have been pretty bad and society at a low ebb when an author could write in this strain. We observe, too, that the debater, in the true spirit of an Oriental, urges men to cringe before a despotic emperor: "The king's word hath power; and who may say unto him, What doest thou?"

There are, however, two positive convictions which result from this search after wisdom. The first is, that it is better to fear God and keep His commandments than to ignore Him and break His laws. And the second is, the reappearance of the old thought of the first and second essays, that it is a wise and good thing to enjoy the gifts which Jehovah sends. In a passage, one of the most beautiful in the book, is made this plea: "Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God hath already accepted thy works. Let thy garments be always white; and let not thy head lack ointment. Live joyfully with the wife whom thou lovest all the day of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in life, and in thy labor wherein thou laborest under the sun."

It is perfectly true that this fourth essay is sad and filled with bitterness. There are a great many mysteries of injustice and ingratitude. The author speaks of a poor wise man who had saved a certain city and then, as soon as the danger was over, been completely forgotten. Nevertheless, it is the part of a wise man to accept with thankfulness and to enjoy all the good gifts Jehovah of Sabaoth sends to His children.

There is an abrupt transition from the fourth essay to a still further collection of miscellaneous proverbs. These, like the others spoken of, could be dropped from the book without the slightest loss, so far as understanding its meaning is concerned. They are, however, valuable as contributing to our knowledge of the wisdom literature of the Jewish people. They touch on a variety of subjects and, like those found in other parts of the Bible, show a clear insight

into worldly affairs and a close observation of human nature. To give but one illustration: "When a fool walketh by the way, his understanding faileth him, and he saith to every one that he is a fool."

The fifth essay is perhaps the gem of the whole book. It begins at the seventh verse of the eleventh chapter and extends to the eighth verse of the twelfth and last chapter. This essay must be read in its entirety to be appreciated at its true worth; no quotation would do it justice. From the opening sentence, "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun," to the last act of life's drama," Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it," we have a series of symbolic phrases, which combine in a picture of striking beauty, to bring to our notice the pitiable infirmities of old age and the inevitable approach of death, "when man shall go to his long home and the mourners go about the streets: because"-mark the extraordinary beauty of the figures-" the silver cord has been snapped asunder, the golden lamp has lost its oil, the pitcher has been shattered at the fountain, and the wheel broken at the cistern!"

Verse seven ends the book of Ecclesiastes. The verses that remain to the end of the chapter are in the form of an epilogue addressed to the reader. It is a plea justifying the insertion of the debater's thoughts into the sacred canon and explaining the ethical aim of its author. Thus some laborious scribe adds this note: "But because the Preacher was wise, he still taught the people knowledge: yea, he pondered and sought out many proverbs." He tells us that the words of the wise are as goads to stimulate inquiry and right conduct; and as nails well fastened, in their fixity and permanence, are the leaders of the Sanhedrin, the masters of assemblies. Then follows this curious advice: "As for more than these, my son, be warned: of making many books there is no end; and much study is a weariness of the flesh." And the same or some later editor, worn out, no doubt, by the baffling moods of the author, adds this: "This is the end

of the matter; all hath been heard: fear God, and keep his commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every hidden thing, whether it be good or whether it be evil."

As we try and sum up the value, intellectually and spiritually, of this strange and sphinxlike book we shall find that it is very considerable. True, life is largely a vanity and the secret of the universe past finding out; yet there is a God in heaven; it is a noble and glorious thing to do one's duty; and it is in line with the highest reason to enjoy all the good gifts which the Ruler of the universe sends to His children. Surely, these positive convictions are something. If our spirits can be touched with fine issues, we can sympathize with this lonely thinker, who, as Prof. Moulton tells us, though he saw the icy hand of death close up every door of human inquiry, could yet keep a grip upon such fundamentals as God and duty, and could believe that human happiness was not to be despised, but rather to be accepted with feelings of thankfulness to the great God who giveth unto all. GEORGE DOWNING SPARKS.

A CANADIAN POET.

MR. WILLIAM WILFRED CAMPBELL was born at Berlin, Ontario, on the first day of June, 1861. His father was the Rev. Thomas Swainson Campbell, a classmate of Edward Blake's at Upper Canada College and Toronto University, and a man of considerable classical learning and taste. His paternal grandfather was also a clergyman of the Church of England, a double first class honor man of Trinity College, Dublin, and a fellow and graduate of the University of Glasgow. Through his mother, a daughter of the late Maj. Francis Wright, of the Horse Guards, London, England, Mr. Campbell is descended from John Berridge, R. A., a pupil of Sir Joshua Reynolds. Thus, if there be anything in heredity, the present descendant must surely have been born well-equipped for an intellectual career.

Mr. Campbell began his education at a private school, afterwards attending the University of Toronto, which he left before taking his degree. He took orders in the Church of England, but retired in 1891, and shortly afterwards was appointed to a position in the civil service at Ottawa, where he is still employed. In 1884 he married Mary Louisa, only daughter of the late David Mark Dibble, M.D.

While Mr. Campbell's reputation rests mainly on his work in verse, he has also produced some very creditable prose, chiefly in the nature of short stories. These, however, are buried in forgotten numbers of departed Canadian magazines, and space will not permit of their present resurrection.

Before proceeding to consider Mr. Campbell as a lyrist, it may be convenient here to refer somewhat briefly to his dramatic work. In this he is less well-known than as a lyrical poet, only two of his dramas having as yet been published in book form. These are "Mordred" and "Hildebrand," brought out together in one small volume at Otta