FOURTH SECTION
The Quest Achieved. The Chief Good Is To Be Found, Not In Wisdom, Nor In Pleasure, Nor In Devotion To Affairs And Its Rewards;
But In A Wise Use And A Wise Enjoyment Of The Present Life, Combined With A Steadfast Faith In The Life To Come
Ecclesiastes 8:16 - Ecclesiastes 12:7
AT last we approach the end of our Quest. The Preacher has found the Chief Good, and will show us where to find it. But are we even yet prepared to welcome it and to lay hold of it? Apparently he thinks we are not. For, though he has already warned us that it is not to be found in Wealth or Industry, in Pleasure or Wisdom, he repeats his warning in this last Section of his Book, as if he still suspected us of hankering after our old errors. Not till he has again assured us that we shall miss our mark if we seek the supreme Good in any of the directions in which it is commonly sought, does he direct us to the sole path in which we shall not seek in vain. Once more, therefore, we must gird up the loins of our mind to follow him along his several lines of thought, encouraged by the assurance that the end of our journey is not far off.
Nor in Devotion to Affairs and its Rewards.
Ecclesiastes 9:13-18; Ecclesiastes 10:1-20
So far, then, Coheleth has been occupied in retracing the argument of the first Section of the Book. Now he returns upon the second and third Sections: he deals with the man who plunges into public affairs, who turns his wisdom to practical account and seeks to attain a competence, if not a fortune. He lingers over this stage of his argument, probably because the Jews, then as always, even in exile and under the most cruel oppression, were a remarkably energetic, practical, money-getting race, with a singular faculty of dealing with political issues or handling the market; and, as he slowly pursues it, he drops many hints of the social and political conditions of the time. Two features of it he takes much to heart: first, that wisdom, even of the most practical and sagacious sort, did not win its fair recognition and reward-a very natural complaint in so wise a man; and, secondly, that his people were under tyrants so gross, self-indulgent, indolent, and unstatesman-like as the Persians of his day-also a natural complaint in a man of so wise and patriotic spirit.
He opens with an anecdote in proof of the slight regard in which the most valuable and remunerative sagacity was held. He tells us of a poor man-and I have sometimes thought that this poor man may have been the author himself; for the military leaders of the Jews, though among the most expert strategists of that era, were often very learned and studious men-who lived in a little city, with only a few inhabitants. A great king came up against the city, besieged it, threw up the lofty military causeway, as high as the walls, from which it was the fashion of the time to deliver the assault. By his Archimedian wit the poor man hit on a stratagem which saved the city; but though his service was so signal, and the city so little that the "few men in it" must have seen him every day, "yet no one remembered that same poor man," or lent a hand to lift him from his poverty. Wise as he was, his wisdom did not bring him bread, nor riches, nor favour (Ecclesiastes 9:13-15). Therefore, concludes the Preacher, wisdom, great gift though it is, and better, as in this instance, than "an army to a beleaguered city," Ecclesiastes 7:19 is not of itself sufficient to secure success. A poor man's wisdom-as many an inventor has found-is despised even by those who profit by it. Although his counsel, in the day of extremity, is infinitely more valuable than the loud bluster of fools, or of a ruler among fools, nevertheless the ruler, because he is foolish, may be affronted to find one of the poorest men in the place wiser than himself; he may easily cast his "merit in the eye of scorn," and so rob him both of the honour and the reward of his achievement (Ecclesiastes 9:16-17)-an ancient saw not without modern instances. For the fool is a great power in the world, especially the fool who is wise in his own conceit. Insignificant in himself, he may nevertheless do great harm and "destroy much good." Just as a tiny fly, when it is dead, may make the sweetest ointment offensive by infusing its own evil savour, so a man, when his wit is gone, may with his little folly cause many sensible men to distrust the wisdom they should honour: Ecclesiastes 10:1 -who has not met such a hot-headed want-wit in, for example, the lobbies of the House of Commons? To a wise man, such as Coheleth, the fool, the presumptuous conceited fool, is "rank and smells to heaven," infecting sweeter natures than his own with a most pestilent corruption. He paints us a picture of him-paints it with a keen graphic scorn which, if the eyes of the fool were in his head, Ecclesiastes 2:14 and "what he is pleased to call his mind" could for a moment shift from his left hand to his right (Ecclesiastes 10:2), might make him nearly as contemptible to himself as he is to others. As we read Ecclesiastes 10:3, the unhappy wretch stands before us. We see him coming out of his house; he goes dawdling down the street, forever wandering from the path, attracted by the merest trifle, staring at familiar objects with eyes that have no recognition in them. knowing neither himself nor others; and, with pointed finger, chuckles after every sober citizen he meets, "There goes a fool!"
Yet a fool quite as foolish and malignant as this, quite as indecent even in outward behaviour, may be lifted to high place, and has ere now sat on an imperial throne. The Preacher had seen many of them suddenly raised to power, while nobles were degraded, and high functionaries of State reduced to an abject servitude. Now if the poor wise man have to attend the durbar, or sit in the divan, of a foolish capricious despot, how should he bear himself? The Preacher counsels meekness and submission. He is to sit unruffled even though the ruler should rate him, lest by resentment he should provoke some graver outrage (Ecclesiastes 10:4-7: compare Ecclesiastes 8:3). To strengthen him in his submission, the Preacher hints at cautions and consolations which, because free and open speech was very dangerous under the Persian despotism, he wraps up in obscure maxims capable of a double sense-nay, as the commentators have shown, capable of a good many more senses than two-to the true sense of which "a foolish ruler" was by no means likely to penetrate, even if they fell into his hands.
The first of these maxims is, "He who diggeth a pit shall fall into it" (Ecclesiastes 10:8). And the allusion is, of course, to an Eastern mode of trapping wild beasts and game. The huntsman dug a pit, covered it with twigs and sods, and strewed the surface with bait; but as he dug many such pits, and some of them were long without a tenant, he might at any inadvertent moment fall into one of them himself. The proverb is capable of at least two interpretations. It may mean that the foolish despot, plotting the ruin of his wise servant, might in his anger go too far; and, betraying his intention, provoke a retaliative anger before which he himself would fall. Or it may mean that, should the wise servant seek to undermine the throne of the despot, he might be taken in his treachery and bring on himself the whole weight of the tyrant's wrath.
The second maxim is "Whoso breaketh down a wall, a serpent shall bite him" (Ecclesiastes 10:8); and here, of course, the allusion is to the fact that snakes infect the crannies of old walls. compare Amos 5:19 To set about dethroning a tyrant was like pulling down such a wall; you would break up the nest of many a reptile, many a venomous hanger-on, and might only get bit or stung for your pains. Or, again, in pulling out the stones of an old wall, you might let one of them fall on your foot; and in hacking out its timbers, you might cut yourself: that is to say, even if your conspiracy did not involve you in absolute ruin, it would be only too likely to do you serious and lasting injury (Ecclesiastes 10:9).
The next adage runs (Ecclesiastes 10:10), "if the axe be blunt, and he do not whet the edge, he must put on more strength, but wisdom should teach him to sharpen it," and is, perhaps, the most difficult passage in the book. The Hebrew is read in a different way by almost every translator. As I read it, it means, in general, that it is not well to work with blunt tools when by a little labour and delay you may whet them to a keener edge. Read thus, the political rule implied in it is, "Do not attempt any great enterprise, any revolution or reform, till you have a well-considered scheme to go upon, and suitable instruments to carry it out with." But the special political import of it may be, "Your strength is nothing to that of the tyrant; do not therefore lift a blunt axe against the trunk of despotism: wait till you have put a sharp edge upon it." Or, the tyrant himself may be the blunt axe, and then the warning is, "Sharpen him up, repair him, use him and his caprices to serve your end; get your way by giving way to him, and by skilfully availing yourself of his varying moods." Which of these may be the true meaning of this obscure disputed passage, I do not undertake to say; but the latter of the two seems to be sustained by the adage which follows: "If the serpent bite because it is not charmed, there is no advantage to the charmer." For here, I think, there can be little doubt that the foolish angry ruler is the serpent, and the wise functionary the charmer who is to extract the venom of his anger. Let the foolish ruler be never so furious, the poor wise man. who is able "to cull the plots of best advantages," and to save a city, can surely devise a charm of soft submissive words which will turn away his wrath; just as the serpent charmer of the East, by song and incantation, is at least reputed to draw serpents from their lurk, that he may pluck the venom from their teeth (Ecclesiastes 10:11). For, as we are told in the very next verse, "the words of the wise man's mouth win him grace, while the lips of the fool destroy him."
And on this hint, on this casual mention of his name, the Preacher-who all this while, remember, is personating the sagacious man of the world, bent on rising to wealth, power, distinction-once more "comes down" on the fool. He speaks of him with a burning heat and contempt, as men versed in public affairs are wont to do, since they best know how much harm a voluble, impudent, self-conceited fool may do, how much good he may prevent. Here, then, is the fool of public life. He is a man always prating and predicting, although his words, only foolish at the first, swell and fret into a malignant madness before he has done, and although he of all men is least able to give good counsel, to seize occasions as they rise, or to foresee what is about to come to pass. Puffed up by the conceit of wisdom or of his own importance, he is forever intermeddling with great affairs, though he has no notion how to handle them, and is incapable of even finding his way along the beaten road which leads to the capital city, of taking and keeping the plain and obvious path which the exigencies of the time require; while (Ecclesiastes 10:3) he is forward to cry, "There goes a fool," of every man who is wiser than himself (Ecclesiastes 10:12-15). If he would only hold his tongue, he might pass muster; beguiled by his gravity and silence, men might give him credit for sagacity, and fit his foolish deeds with profound motives; but he will speak, and his words betray and "swallow him up." Of course we have no such fools, "full of words," to rise in their high place and wag their tongues to their own hurt-they are peculiar to antiquity or to the East.
But then there were so many of them, and their influence in the state was so disastrous that, as the Preacher thinks of them, he breaks into an almost dithyrambic fervour, and cries, "Woe to thee, O land, when thy king is a child, and thy princes feast in the morning! Happy art thou, O land, when thy king is noble, and thy princes eat at due hours, for strength and not for revelry!" Through the sloth and riot of these foolish rulers, the whole fabric of the state was fast fading into decay-the roof rotting and the rain leaking in. To support their inopportune and profligate revelry, they imposed crushing taxes on the people, which inspired in some a revolutionary discontent, and in some the apathy of despair. The wise exile foresaw that the end of a despotism so unjust and luxurious could not be far off; that when the storm rose and the wind blew, the ancient house, unrepaired in its decay, would topple on the heads of those who sat in its halls, revelling in a wicked mirth (Ecclesiastes 10:16-19). Meantime, the sagacious servant of the state, perchance too of foreign extraction, unable to arrest the progress of decay, or not caring how soon it was consummated, would make his "market of the time"; he would carry himself warily: and, because the whole land was infested with the spies bred by despotism, he would give them no hold on him, nor so much as speak the simple truth of his foolish debauched rulers in the privacy of his own bed chamber, or mutter his thoughts on the roof, lest some "bird of the air should carry the report" (Ecclesiastes 10:20).
But if this were the condition of the time, if to rise in public life involved so many mean crafts and submissions, so many deadly imminent risks from spies and from fools clad in a little brief authority, how could any man hope to find the Chief Good in it? Wisdom did not always win promotion; virtue was inimical to success. The anger of an incapable idiot, or the whisper of an envious rival, or the caprice of a merciless despot, might at any moment undo the work of years, and expose the most upright and sagacious of men to the worst extremities of misfortune. There was no tranquillity, no freedom, no security, no dignity in such a life as this. Till this were resigned and some nobler, loftier aim found, there was no chance of reaching that great satisfying Good which lifts man above all accidents, and fixes him in a happy security from which no blow of circumstance can dislodge him.