In such an investigation, we naturally turn, first of all, to that great collection of proverbs, with which the name of Solomon has become identified. They do not, however, represent his genius alone, although we shall frequently use his name as representative of the whole class of philosophers. They are the productions of many wise men through many generations. They are, indeed, the outcome of the life of a whole people, put into definite shape by those who had insight sufficiently keen and power of expression sufficiently terse to formulate the lessons of human experience. “The wise men,” says Canon Driver, “took for granted the main postulates of Israel’s creed, and applied themselves rather to the observation of human nature as such, seeking to analyze character, studying action in its consequences, and establishing morality upon the basis of principles common to humanity at large. On account of their prevailing disregard of national points of view, and their tendency to characterize and estimate human nature under its most general aspects, they have been termed, not inappropriately, the Humanists of Israel. Their teaching had a practical aim; not only do they formulate maxims of conduct, but they appear also as moral advisers, and as interested in the education of the young.”
The Book of Proverbs is a perfect mine of cunning and glittering sentences, many of which are witty as well as wise, and none the less wise because they are witty. There are swords that pierce the hidden motives of men, and whips that lacerate the backs of their open follies and sins.
1. The Fool.
There is a personage, or more exactly, an assemblage of certain qualities, constantly held up to ridicule under the general title of The Fool. Ruskin says that “folly and sin are to some extent synonymous.” The Fool in the Book of Proverbs is one who combines mental stupidity with moral obtuseness. He has a hard time of it at the hands of the proverbialists. “He that begetteth a fool doeth so to his sorrow; the father of a fool hath no joy.”
Foolish persons have always been noted for parading their folly, and sounding a trumpet to proclaim their lack of understanding. So Solomon says: “A fool’s mouth is his destruction, and his lips are the snare of his soul.” “The tongue of the wise useth knowledge aright; but the mouth of fools poureth out foolishness.” “When he that is a fool walketh in the way, his wisdom faileth him, and he saith to every one that he is a fool,”—his scanty supply of sense is not enough to last him to the end of his journey. There is a modern proverb to the same effect: “He has not wit enough to last him over night.” Everything the fool undertakes comes to grief. “He that sendeth a message by the hand of a fool cutteth off the feet and drinketh damage.” “The labor of the fool wearieth every one, because he knoweth not how to go to the city.” “The simple believeth every word, but the prudent man looketh well to his going.” “Let a bear robbed of her whelps meet a man, rather than a fool in his folly.” No discipline can be too severe for the fool. “Judgments are prepared for scorners and stripes for the back of fools.” “A whip for the horse, a bridle for the ass, and a rod for the fool’s back.” But Solomon is not sanguine that the most rigorous course will produce extraordinary results. “A reproof entereth more into a wise man than a hundred stripes into a fool.” “Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.” “Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?” One can almost see that picture—the fool wandering about the city with money in his hand, inquiring where a person in need of it might purchase a commodity of good common sense. “Though thou shouldst bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.” In many other proverbs is the fool gibbeted. “As snow in summer, and as rain in harvest, so honor is not seemly for a fool.” “The legs of the lame are not equal; so is a parable in the mouth of fools.” “As he that bindeth a stone in a sling, making a dangerous weapon, so is he that giveth honor to a fool.” “As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.” “It is better to hear the rebuke of the wise, than for a man to hear the song of fools. For as the crackling of thorns under a pot, so is the laughter of the fool.” In one chapter Solomon describes a group of foolish persons. “For three things the earth is disquieted and for four which it can not bear; for a servant when he reigneth”—the modern instance is the “beggar on horseback,”—“and a fool when he is filled with meat; for an odious woman when she is married; and a handmaid that is heir to her mistress.” These four characters “play such fantastic tricks before high heaven,” that whether the “angels weep” or not, the earth groans and is “disquieted.” And yet Solomon seems to have found a more grotesque and incorrigible character than the fool: “Seest thou a man wise in his own conceit? There is more hope of a fool than of him.” The contempt of the proverbialists for the class of persons here described was quite as strong as that of Dr. Samuel Johnson. When some one hoped that the good doctor might meet in heaven a certain person whose conduct had aroused his ire, he retorted with some warmth, “Madam, I am not fond of meeting fools anywhere.”
2. The Idler.
How these writers love to castigate laziness! They toss the sluggard on all manner of sharp-pointed epigrams. “He that gathereth in summer is a wise son; he that sleepeth in harvest is a son that causeth shame.” “The way of a slothful man is as a hedge of thorns,”—he walks as slowly and painfully as if avoiding thorns on either hand. “As vinegar to the teeth and as smoke to the eyes, so is the sluggard to them that send him.” “The slothful man roasteth not that which he took in hunting.” “The sluggard will not plough by reason of the cold, therefore he shall beg in harvest and have nothing.” “Drowsiness shall clothe a man with rags.” “He that tilleth his land shall be satisfied with bread; but he that followeth vain persons”—those who teach him that there is any other way to success than honest industry,—“is void of understanding.” “The slothful man says, There is a lion without; I shall be slain in the streets.” “As the door turneth upon its hinges, so doth the slothful upon his bed.” “The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.” Too lazy to eat! This is the very acme of indolence.
3. The Babbler.
These wise men recommend, in pithy terms, the judicious control of the tongue. They commend the value of silence. “Whoso keepeth his mouth and his tongue keepeth his soul from troubles.” “The beginning of strife is as when one letteth out water; therefore leave off contention before it be meddled with.” “It is an honor to a man to cease from strife, but every fool will be meddling.” “Even a fool when he holdeth his peace is accounted wise; and he that shutteth his lips is esteemed a man of understanding.” This is the same idea which we find, in more elaborate form, in Shakespeare:
“There are a sort of men, whose visages
Do cream and mantle like a standing pond;
And do a wilful stillness entertain,
With purpose to be drest in an opinion
Of wisdom, gravity, profound conceit;
As who should say, ‘I am Sir Oracle,
And when I ope my lips, let no dog bark!’
Oh, my Antonio, I do know of these,
That therefore only are reputed wise
For saying nothing: Who, I am very sure,
If they should speak, would almost damn these ears,
Which, hearing them, would call their brothers fools.”