The Wise were not cynical persons intent on the faults and failings of humanity. The sayings recorded in the preceding chapter give their comments on the abnormal elements of society, and do not represent their general outlook on life. The real centre of their interest was the ordinary man. They were well aware that for one incorrigible fool or one notorious flatterer there are a hundred, or a thousand, average persons who, if they do not grow better, will assuredly grow worse; and to these the bulk of their instruction was directed. The Wise therefore ought not to suffer in our estimation, because we have arbitrarily chosen to set their critical opinions in the foreground. And if it be insisted that, in point of fact, criticism of others is a prominent feature of the proverbs, the reply is first, that we are not endeavouring or expecting to prove the Wise innocent of all censoriousness or occasional snobbery; and secondly, that criticism is an almost indispensable weapon for practical moralists. Human beings hate to be lectured directly on their weaknesses; yet when the faults of others are being exhibited they will listen merrily and attentively, notwithstanding the possibility that some shrewd blow may come knocking at the gates of conscience. Every teacher knows that the average man will be left only offended and unbelieving if he is told bluntly how much his small failings leave to be desired; but show him by a shocking example whither the way of pride or folly tends and he will often take to heart the lesson. It might therefore be claimed that in a sense all the proverbs were addressed to the normal, teachable man, even those which rebuke an extreme fault in an extreme manner being meant for the ears of others besides the hardened sinner against whom they were ostensibly directed.
Certainly the great majority of the proverbs are applicable to the affairs of the rank and file of men. So keen were the Wise on the task of admonishing and encouraging very ordinary men that they uttered many a commonplace in a fashion too simple to be memorable or even momentarily interesting to any person of alert intelligence. Nevertheless such material cannot be neglected here, and ought not to be despised. It must not be neglected, just because it is actually a large section of our subject matter; it ought not to be despised, for it all helps to show the humanism of the Wise, testifying that they were honest and practical teachers rather than clever writers anxious only to compile a book of skilful proverbs. That teacher is to be condemned who cannot, or will not, relate his thinking to the capacities of his hearers. The Wise deserve praise because they said a great deal that even the simpleton could not plead was beyond him.
We have begun, it seems, by tasting some of the spices with which the Wise seasoned their counsel. We come now to the solid matter of their doctrine. By noting the qualities they praised or blamed, the deeds which won their approval or their censure, we shall gain a general conception of their aspirations. What were their ideals for men as individuals, as members of a family, as citizens of a State?
I.—The Individual
The threefold division just suggested—man in his individual, domestic and political relationships—seems simple and natural, but proves difficult to maintain, because the first category in reality trespasses on the other two. Strictly speaking, none of the virtues and the vices concern the individual alone. If a man ruin his health by intemperate indulgence of fleshly desires, doubtless he is himself the prime sufferer, but obviously the State loses something thereby, and woe betide his family! Still, such a quality as Temperance may reasonably enough be classed as a personal virtue, being primarily an aspect of Man’s duty to himself. But what shall be said of duties such as Generosity, Forbearance, Deceitfulness, the exercise of which might be reckoned almost as much Man’s duty to his neighbours in family or State as to himself? In which division shall we reckon these? For convenience, let these also be considered under the first heading as personal, rather than social, qualities. Enough material will still remain for use in the second and third sections of our topic.
(a) Virtues of Restraint. A convenient starting-point for our review of the characteristics the Wise desired to see in the individual is provided by certain negative virtues of restraint, which the proverbs frequently enjoin.
I
OF THE
APPETITE
The duty of Moderation in eating and drinking is sufficiently, though not urgently, commended: He that loveth pleasure shall come to want, and he that loveth wine and oil shall not be rich (Pr. 2117)—A companion of gluttonous men shameth his father (Pr. 287). Again, Wine is a mocker, strong drink a brawler, and whoso erreth therein no wise man is he (Pr. 201; cp. 2329-35). Not that the Wise were advocates of an ascetic abstinence: they did no more than commend moderation.[62] Thus Ben Sirach, who certainly enjoyed banqueting on good food and good wine, contents himself with advising the inexperienced “not to eat greedily lest he be hated”; How sufficient, says he, to a well-mannered man is a very little, and he doth not breathe hard upon his bed. Healthy sleep cometh of moderate eating; he riseth early and his wits are with him. The pain of wakefulness and colic and griping, these go to the insatiable man (E. 3119-20).
II
OF ANGER
The duty of curbing anger is emphasised in several telling proverbs. Doubtless the evil consequences of unbridled passion are more evident among the quick-tempered peoples of southern and eastern lands; but the northerner is apt to be sullen, and perhaps what he gains by initial restraint he loses through the permanence of his indignation. Who dare affirm that a warning against wrath is not sorely needed in all lands and all centuries? What havoc has been wrought in human affairs by passion, be it sullen or sudden! Not even poverty is chargeable with causing more pain and misery. In delivering their admonitions the Wise took up no specially exalted standpoint: they were content to note the plain consequences of anger—its disastrous effect on society, An angry man stirreth up strife and a wrathful man abounds in transgression (Pr. 2922, cp. 1518); and how that the angry man (too weak to conceal his emotions, A fool uttereth all his anger but a wise man keepeth it back and stilleth it [Pr. 2911]), must himself suffer in the end, He that is soon angry will deal foolishly and a man of wicked desires is hated (Pr. 1417). And again to much the same effect they said in a phrase that has become immortal, He that is slow to anger is better than the mighty, and he that controlleth his temper than he that taketh a city (Pr. 1632). How excellent that last proverb is! “So hot, little man, so hot?” The British Government has discovered the uses of advertisement for thrusting facts before the unobservant: one may disapprove the practice but not on the ground that it is ineffective. What if this proverb (and a few other valuable sayings that the Jewish Sages could supply) were to appear one fine day on a million placards throughout the Kingdom? Would the money go wasted, or would there be the swiftest and most economical reform on record?