The definition of proverbs by D'Anvers is a happy one, "Short, wise sentences, containing much in a little." He goes on to say that "they are in the Scriptures sometimes called the Sayings of the Antients (1 Sam. xxiv. 13), because delivered by the wise antient Fathers or Elders, and therefore called the words of the wise (Prov. i. 6); and sometimes the sayings of old (2 Sam. xx. 18, Ps. lxxviii. 2), because the approbation and consent of Ages went to make them the usage of a Nation, being brought by Custom and Tradition to every mouth." D'Anvers carefully calls attention to a point that is sometimes overlooked, that such figurative language is sometimes of intent employed to veil rather than to reveal. Hence sometimes "an obscure and enigmatical way of speaking," and therefore called "the word of the wise and their dark sayings," and "dark sayings of old." And therefore it is said to our Saviour upon His explanation of some teaching that had not been grasped by His hearers, "Now speakest thou plainly and speakest no proverb," opposing plain speaking to proverbial and parabolical. The comprehensiveness of the book of Proverbs is very happily brought out by D'Anvers when he speaks of it as "containing not only the true Wisdom (in teaching the fear of the Lord) but all other necessary learning as well--Ethicks, viz., matters pertaining to moral virtues, as Prudence, Temperance, Justice. As Oeconomicks, viz., matters of Domestick and Family-concerns, relating to the duties of Husbands, Wives, Parents, Children, Masters and Servants, and Politicks, also, relating to Government and matters of State." We may therefore, on recognition of this, find no difficulty in assenting to his declaration that "Plato, Aristotle, Cicero and other Heathenish School-Authors are not to be named with Solomon who so instructs to every good word and work." A manuscript preserved in the Library of Trinity College, Cambridge, is of considerable interest in the bibliography of proverbs. It was written in the beginning of the thirteenth century and is a translation into Latin of some of the more popular sayings of the time. Thus, for example, the well-known adage, "A bird in the hand is worth two in the bush," appears as "Plus valet in manibus avis unica quam dupla silvis." "When the dog eats his bone he loves not company," is given as "Dum canis os rodit, sociari pluribus odit." In an old French collection we find the equivalent of this, "Chen en cosyn compagnie ne desire"--"The dog while in the kitchen desires no fellow."