or, as he puts it otherwise, sought for in the council of the people, and chosen to sit in the seat of the judge. This view finds its analogue in a famous saying of the later Jewish sage Hillel, "Not everyone who increaseth business attains wisdom" (_Aboth_, ii. 5). Undeniably, the shepherd lost in dignity in the periods of Jewish prosperity and settled city life. But, as George Adam Smith points out accurately, the prevailing character of Judea is naturally pastoral, with husbandry only incidental. "Judea, indeed, offers as good ground as there is in all the East for observing the grandeur of the shepherd's character,"--his devotion, his tenderness, his opportunity of leisurely communion with nature. The same characterization must have held in ancient times. And, after all, as Graetz himself admits, the poet of Canticles locates his shepherd in Gilead, the wild jasmine and other flowers of whose pastures (the "lilies" of the Song) still excite the admiration of travellers. Laurence Oliphant is lost in delight over the "anemones, cyclamens, asphodels, iris," which burst on his view as he rode "knee-deep through the long, rich, sweet grass, abundantly studded with noble oak and terebinth trees," and all this in Gilead. When, then, the Hebrew poet placed his shepherd and his flocks among the lilies, he was not trying to conciliate the courtly aristocrats of Jerusalem, or reconcile them to his Theocritan conventions; he was simply drawing his picture from life. And as to the poetical idealization of the shepherd, how could a Hebrew poet fail to idealize him, under the ever-present charm of his traditional lore, of Jacob the shepherd-patriarch, Moses the shepherd-lawgiver, David the shepherd-king, and Amos the shepherd-prophet? So God becomes the Shepherd of Israel, not only explicitly in the early twenty-third Psalm, but implicitly also, in the late 119th. The same idealization is found everywhere in the Rabbinic literature as well as in the New Testament. Moses is the hero of the beautiful Midrashic parable of the straying lamb, which he seeks in the desert, and bears in his bosom (_Exodus Rabba_, ii). There is, on the other hand, something topsy-turvy in Graetz's suggestion, that a Hebrew poet would go abroad for a conventional idealization of the shepherd character, just when, on his theory, pastoral conditions were scorned and lightly esteemed at home.