gold," sounds very well, although Solomon must have known that many men
would prefer the latter, and history seems to say that he was not averse
from it himself. "He that is despised and hath a servant is better than
he that honoureth himself, and lacketh bread," shows at least some
appreciation of the usefulness of wealth. Ecclesiastes makes a more
decided statement. "Money answereth all things." I should imagine
Solomon was as much alive to the two sides of the question, as was the
Greek who on being asked scoffingly "why philosophers followed rich men,
but rich men never followed philosophers," replied, "Because
philosophers know what they want, but rich men do not."

In one place Solomon shows his consciousness that his proverbs may be
viewed as true or false. He gives two opposite propositions--"Answer not
a fool according to his folly, lest thou also be like unto him," and,
"Answer a fool according to his folly, lest he be wise in his own
conceit." Shortly afterwards, he observes, as if the idea of perverting
and turning proverbs was in his mind, "The legs of a lame man are not
equal, so is a parable in the mouth of fools."

There was another form besides that of Proverbs, in which during
earlier ages moral and political teachings were expressed. One of the
first comparisons man learned to draw was that between himself and the
lower animals; and the separation between reason and instinct would not
appear to be at first so clearly defined as it is at present. Before the
growth of cities, and the increased intercourse and accumulated
experience resulting from their formation, the mental development of man
was so small as not to offer any very strong contrast to the sagacity of
other animals. The greatest men of ancient times were merely nomad
chiefs living on the wild pasture plains, often tending their own
flocks, and, no doubt, like the Arabs of the present day, making