Let us imagine two of the Wise-men meeting in the streets of Jerusalem and conversing. That is easier proposed than effected: bold words, to be followed by small performances. For the outlines of ancient Jerusalem are none too clear, and again in what tongue shall our Wise-men converse? In ancient Hebrew or in modern English? Modern English from their lips will seem incongruous, and Hebrew is not so widely known as it deserves. Before we can make so much as a beginning we are compelled to compromise: let them talk in Hebraic English. But the difficulties need not discourage us overmuch, for in this case even a half-done task will be worth the doing, and there are some circumstances in our favour. The topography of old Jerusalem may be uncertain, but our knowledge of the influences, events and tendencies of the period in question is considerable. Therefore although the conversation between the Wise-men must be imaginary, it need not be fancy-free. We can make them say such things as can be inferred from the historical situation, and the talk can be so directed as to help our immediate purpose, discovering what were the dominant fears and ambitions of the Wise. Moreover, however imperfectly this aim be realised, the picture can hardly fail to help us across the gulf which divides the abstract or general conception from the concrete or particular embodiment, a matter of vital importance for the comprehension of these Jewish proverbs. It is not sufficient to imagine the Wise as a class. Doubtless most Wise-men conformed to a type, and they were a class in the community in that they shared a general attitude towards life; but this bond of union was loose enough to leave room for great variety of interest, beliefs, and moral qualities. And just this diversity within the unity is the point on which stress should be laid; for it explains the individualism of the Jewish proverbs, and is the secret of their broad humanity.