Continuing the criticism of the ideal or ideals of the last chapter, it may be said that the morality commended is not unusual nor markedly superior to that of other peoples. Do not many of these proverbs state the merest _a b c_ of ethical sentiment, for which any civilised nation could produce a parallel in its proverbs? The charge is not only true in a general way, it has special force in view of the circumstances of the fourth to the second centuries B.C. For there is evidence of a widespread tendency to sententious moralising in that period, and, had we so desired, this Jewish movement might have been considered only as part of a larger whole.[71] Among the Greeks, especially in Asia Minor, this was the age when several gnomic poets, such as Menander and Phocylides, won fame and popularity by their moral aphorisms, and indeed the Jewish proverbs have many opinions in common with contemporary Hellenic sayings. In Egypt also there was current a collection of ethical observations, the Precepts of Ptah-hotep and the Maxims of Aniy, so closely resembling the form and sentiment of the average Jewish proverb that it has been suggested that the Sages of Palestine were directly influenced by these Egyptian teachings. Certainly the resemblances are striking. These Egyptian books “inculcate the study of Wisdom, duty to parents and superiors, respect for property, the advantages of charitableness, peaceableness and content, of liberality, chastity, and sobriety, of truthfulness and justice; and they show the wickedness and folly of disobedience, strife, arrogance and pride, of slothfulness, interference, unchastity, and other vices. “What then? Is the idealism of the Jews decreased in value because other nations also had moral ambitions? Judging from the facts of history, the elements of morality, and of commonsense, too, need constant iteration in all languages and all periods, not excluding the present. To discover that most of the Jewish proverbs are far from unique is no real loss, indeed the danger lies rather in the other direction. If it could be shown that these maxims were unlike those current elsewhere among men, the accusation would be serious, for then this volume must needs be written, not on the humanism, but on the unhumanism of a part of the Bible. The charge that the Jewish maxims are not unusual is to be admitted and--dismissed.