C. (x.-xxii. 16). This collection of proverbs is ascribed to Solomon and is generally thought by critics to be the oldest main collection; many would even be willing to assign it to the golden age of the monarchy. The Solomonic authorship is, however, unthinkable; the sentiments expressed are unsuitable for a luxurious and polygamous monarch (xv. 16, xxi. 31; xxii. 14; xiii. 1; cp. 1 Kings iv. 26; xi. 1, 4, 5-13; xii. 10, 11), and the ascription to Solomon is probably due to circumstances similar to those which operated in the case of the ascription of the Psalms to David. There are many objections to any pre-exilic time as a suitable historic background for this collection; there is no mention of idolatry, whereas we learn from Ezekiel (vi., viii., xxiii.) that idolatry was practised in Jerusalem down to the time of the city's destruction; monogamy seems to be taken quite for granted, whereas it would appear that polygamy was general before the prophetic reforms; and of the great upheaval that these reforms involved, this collection shows no trace. The national religion has here given place to universalism, a development that seems to demand some experience of contact with other nations and especially some acquaintance with foreign culture. The references to the king neither require Solomonic authorship nor demand an age when the monarchy was established; for they are only general sentiments concerning the duties of the king in the State, and are of such a nature that they show very little reminiscence of Israel's actual experience of a monarchy. D. (xxii. 17-xxiv. 22) and E. (xxiv. 23-34) are two collections of the sayings of "the wise," whose ascription, together with the reference to "instruction," points to an advanced stage of reflection and teaching, and perhaps to the existence of philosophic teachers who had schools and pupils. F. (xxv.-xxix.). "These also are proverbs of Solomon, which the men of Hezekiah, King of Judah, copied out." This title has an air of circumstantiality about it which looks like a genuine historical note, and it has been observed that there is a change of tone, in this collection, in regard to the monarchy, as if some actual experience of kingly tyranny had been lately borne; so that if we were to refer this collection to the age mentioned in the title we should have to ante-date the collection, C. But in view of the state of society here portrayed, which is similar to that of Ecclesiasticus, we have no alternative but to regard the title, as in the case of some of the Davidic Psalms, as due to later Jewish scribes, and as without authority. G., H. and I. are three small collections (xxx.; xxxi. 1-9; xxxi. 10-31), the first by Agur: a very obscure passage, apparently quoting a declaration of reverent agnosticism, with a reply to it by some more believing scribe. The second is ascribed to King Lemuel, and the third is in praise of a virtuous woman, by an anonymous writer.