Most of the readers of the Bible justly associate with the name of Solomon not only the idea of a king and ruler, but that of a writer and philosopher. He was educated under the supervision of Nathan, the earnest and zealous prophet, the friend of king David; and to his influence may be ascribed that taste for learning and speculation which distinguished Solomon throughout life. His mind was singularly active and enquiring. He was deterred by no obstacles or difficulties in the pursuit of knowledge. Bent especially upon the exploration of nature and her works, he constantly sent out expeditions to distant countries, to obtain specimens of remarkable animals or curious productions. He seems to have excelled in botany and zoology. He studied with zeal the structure and use of every tree and plant, and he incessantly enriched his collection of animals by foreign species. But ever restless and searching, he boldly rose to the realms of philosophic thought. His subtle mind was eager to unravel those difficult and intricate problems of life, which have ever engaged the researches of mankind, and have ever baffled them. Of the many songs he is reported to have written, none unfortunately have been preserved to us: some Psalms that have been attributed to him are of doubtful authorship. Moreover, an early tradition assigned to his pen the Book of Ecclesiastes and the Song of Songs. Though that tradition cannot be supported by decisive proofs, the two Books seem in so many ways to agree with the spirit of the age, and to reflect so faithfully some phases of Solomon's experience and intellectual life, that we can easily understand how men came to ascribe to him that satire upon human greatness, and that idyl of Eastern life and love. But his worldly wisdom and his keen insight into the affairs, the motives, and passions of men, are most fully laid down in his remarkable collection of Proverbs,' which are so comprehensive in scope, and so

general in application, that they have become familiar maxims in every country where the Bible is known. That he was able to rise beyond the sphere of physical comfort and pleasure, of practical expediency and sceptic speculation, is proved conclusively by his admirable and sublime prayer of dedication. Hence the interest which Solomon's life inspires is very different from that called forth by his father David. It appeals to our intellect and to our reason rather than to our human sympathies, to our hopes and fears, our ordinary aims and pursuits. It is less rich and less varied; it touches fewer chords of life and humanity; it reflects less strongly the struggles of man with the powers of the world, and the struggles of the soul with passion and temptation. It is, therefore, devoid of those fervent cries for help, those pangs of contrition and of selfhumiliation, those lofty spiritual yearnings, which in David's career remind us at once of our Divine mission and our human frailty. There is something infinitely more invigorating and healthful in David's adventurous exploits on the rugged mountain tops of Judea than in the glittering magnificence of Solomon's luxurious court. Here we find no such clearly defined personages as Joab, or Amasa, or Abishai. Rehoboam and Jeroboam are mentioned with such shadowy vagueness that they hardly seem to belong to the history of Solomon, and it is only after his death that they grow into individuality. His children appear in no way to have influenced his life. He stands alone and isolated, an imposing and dazzling figure, almost superhuman in his wisdom, to be gazed at with ever new admiration and surprise. The fall of David was touching because human, the fall of Solomon most saddening because intellectual. But though the son had less energy and kept more aloof from the great combats of the world, he had fewer vices, and he committed no crimes. His history may have been clouded by follies, but it was not blackened

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by treachery and violence. His ambition was purer, loftier, and nobler. His introduction of foreign forms of worship may even have been a bold attempt at establishing one common religion which should connect and embrace all nations. But in all his doubts and fancies, in all his wavering and restless searchings, he never lost sight of the simplest truths, which guided and saved him on the stormy sea of thought; and he concluded in the ripeness of his experience and old age, as he began in the spring of his youthful freshness, with this plain maxim: · Fear God and keep His commandments, for this is the whole duty of man.'

104. THE DIVISION OF THE EMPIRE.

[1 KINGS XI. XII.; 2 CHRON. X. 8qq.]

The great Hebrew empire comprising the land between Dan and Beersheba, and many districts east and south of these boundaries, collapsed at the death of king Solomon. It had been created by the valour, perseverance, and ambition of David; it had for a time been kept together by the wisdom, moderation, and magnificence of Solomon; but it imposed upon the people burdens which could not possibly be long endured. The Israelites had cheerfully expended their wealth upon the erection of the stately Temple; they had contributed their treasures, it may be with less alacrity, to complete the gorgeous ornaments of the royal palace, and to defray the enormous expenses of the royal household; but they painfully felt the diminution, if not the exhaustion, of their resources. Even during the latter years of Solomon's life, they were unable to live merrily every man under his vine and under his fig-tree.' They were bent under the weight of levies and imposts, and they began to revolt against the rod of the

tax-gatherer. Adoram, one of the king's chief officers, became the special object of popular hatred. Though corrupted by the idolatrous practices that had been favoured in the last part of Solomon's reign, and though weakened by dissensions, the Hebrews were determined to shake off the oppressive yoke, and to find speedy redress for their

wrongs.

It was in this frame of mind that they saw Rehoboam, Solomon's son, ascend the throne. But Rehoboam had a formidable rival in Jeroboam, against whom he could only hope to maintain himself by the loyalty of the whole nation. Jeroboam, the son of Nebat, an Ephrathite of Zereda, a little town in the territory of Manasseh, was a man full of energy and aspiring ambition. He had first distinguished himself during the fortification of Millo, the citadel of Jerusalem. So much zeal and intelligence did he display on that occasion, that Solomon appointed him overseer over all the public works of Ephraim and Manasseh. But his pretensions rose higher, and they were probably fostered by the impulse they received from the prophet Ahijah. Jeroboam had gone outside the walls of Jerusalem, when he was met by the prophet, who, seeing him, rent his own new cloak into twelve pieces, of which he gave him ten, saying, 'Take thee ten pieces; for thus says the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee. But he shall have one tribe for My servant David's sake and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel.'

Solomon, warned of Jeroboam's schemes, which were the more dangerous because openly supported by prophetic influence, sought to kill him; but Jeroboam escaped and fled into Egypt to the court of the king Shishak. There he lived in regal state, and soon afterwards married an Egyptian princess. But when he heard of king Solomon's

death, he returned to Canaan at the request of his kinsmen, and appeared in Shechem among those who had ¦ assembled there to anoint Rehoboam. The people seized this occasion to utter their long-restrained complaints, and loudly demanded relief. 6 Thy father made our yoke grievous,' they said to the new king; now, therefore, make thou the grievous service of thy father and his heavy yoke which he put upon us lighter, and we will serve thee.' Rehoboam, perplexed and wavering, sent the people away, and bade them return in three days to hear his decision. Meanwhile he asked the old counsellors of his father for their advice. They recommended forbearance and leniency towards the people, and said, 'If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.' But this advice was not acceptable to the haughty temper of the monarch, and disdainfully rejecting it, he turned to consult the young men, the companions of his youth, who had grown up with him, and from whom he could expect more congenial counsel. They told him to give this answer to the people: My little finger is thicker than my father's loins; and know, whereas my father loaded you with a heavy yoke, I will add to your yoke; my father has chastised you with whips, I will chastise you with scorpions.'

On the third day, he addressed the people with these very words, and an instant rebellion broke out. Once again sounded the old cry, 'To your tents, O Israel! What portion have we in David? neither have we inheritance in the son of Jesse.'

Some tribes of Israel, and especially the Ephraimites, had become too powerful to under the sceptre of Judah. to form an empire of their this opportunity for carrying out their long-cherished

bow with loyal submission They felt that they were able own, and they eagerly seized