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rain a figure of the cloudy days of sorrow which always anew visit those who are worn out by old age. Hitz., Ewald, Vaih., Zöckl., and Tyler, proceeding from thence, find the unity of the separate features of the figure in the comparison of advanced old age, as the winter of life to the rainy winter of the (Palestinian) year. That is right. But since in the sequel obviously the marasmus senilis of the separate parts of the body is set forth in allegorical enigmatic figures, it is asked whether this allegorical figurative discourse does not probably commence in Ecc 12:2. Certainly the sun, moon, and stars occur also in such pictures of the night of judgment, obscuring all the lights of the heavens, as at Isa 13:10; but that here, where the author thus ranks together in immediate sequence והךּ ... השּׁ, and as he joins the stars with the moon, so the light with the sun, he has not connected the idea of certain corresponding things in the nature and life of man with these four emblems of light, is yet very improbable. Even though it might be impossible to find out that which is represented, yet this would be no decisive argument against the significance of the figures; the canzones in Dante's Convito, which he there himself interprets, are an example that the allegorical meaning which a poet attaches to his poetry may be present even where it cannot be easily understood or can only be conjectured.
The attempts at interpreting these figures have certainly been wholly or for the most part unfortunate. We satisfy ourselves by registering only the oldest: their glosses are in matter tasteless, but they are at least of linguistic interest. A Barajtha, Shabbath 151-152a, seeking to interpret this closing picture of the Book of Koheleth, says of the sun and the light: “this is the brow and the nose;” of the moon: “this is the soul;” of the stars: “this the cheeks.” Similarly, but varying a little, the Midrash to Lev. c. 18 and to Koheleth: the sun = the brightness of the countenance; light = the brow; the moon = the nose; the stars = the upper part of the cheeks (which in an old man fall in). Otherwise, but following the Midrash more than the Talmud, the Targum: the sun = the stately brightness of thy countenance; light = the light of thine eyes; the moon = the ornament of thy cheeks; the stars = the apple of thine eye. All the three understand the rain of wine (Talm. בכי), and the clouds of the veil of the eyes (Targ.: “thy eye-lashes”), but without doing justice to אחר שׁוב; only one repulsive interpretation in the Midrash takes these words into account. In all these interpretations there is only one grain of truth, this, viz., that the moon in the Talm. is interpreted of the נשׁמה, anima, for which the more correct word would have been נפשׁ;