III OF SPEECH
Closely associated with restraint of passion is restraint of speech, a duty which is considered in several forceful proverbs: Death and life are in the power of the tongue, and they that love it shall eat the fruit thereof (Pr. 1821)—He that guardeth his mouth keepeth his life, but he that openeth wide his lips shall have destruction (Pr. 133). Of the specious dignity that silence for a time confers, they said with truth and humour: Even a fool when he holdeth his peace is counted wise; when he shutteth his lips he is esteemed as prudent (Pr. 1728). On the other hand, speaking the right word at the right time won their keen approval. Was it not the very art in which they themselves sought to excel? A man hath joy in the answer of his lips, and a word in due season how good it is (Pr. 1523).
(b) Things to Avoid. Much can be learnt regarding the ideals of the Wise by observing what they counselled men to shun. Thus the sayings on the Sluggard ([p. 128]) might be used to show how they hated Indolence: As vinegar to the teeth and as smoke to the eyes, so is the sluggard to them that send him (Pr. 1026). They censured Disdain and Pride: He that despiseth his neighbour is void of wisdom (Pr. 1112)—Pride goeth before destruction and a haughty spirit before a fall (Pr. 1618). Ingratitude is dealt with in a restrained but memorable saying, Whoso rewardeth evil for good, evil shall not depart out of his house (Pr. 1713); and there are these two splendid proverbs against Revenge, Say not, “I will recompense evil”: wait on the Lord, and he will save thee (Pr. 2022)—and Rejoice not when thine enemy falleth, and let not thine heart be glad when he is overthrown, lest the Lord seeing it be displeased, and transfer his anger from him to thee (Pr. 2417-18)[63]. Recall, by way of contrast, the terrible Italian proverbs quoted in Chapter I. ([p. 23]); remember the innate ferocity, derived from the ancient custom of the Desert vendettas, that has always characterised the quarrels of the near East; and the wonder of such generous and noble exhortations as these in the Jewish proverbs cannot fail to be perceived.
Here is a vice which the Wise counted worse even than anger: Wrath is cruel and anger is overwhelming but who can stand against Jealousy (Pr. 274)? They repeatedly point out the evil of contentiousness: As coals to the hot embers and wood to fire, so is a quarrelsome man to inflame strife (Pr. 2621)—It is an honour for a man to keep aloof from strife, but every fool sheweth his teeth (Pr. 203). One proverb makes use of two curious similes to enforce the lesson, Lay thine hand upon thy mouth; for, as the churning of milk bringeth forth butter, and as wringing of the nose bringeth forth blood, so the forcing of wrath bringeth forth strife (Pr. 3033) and another with a touch of dry humour remarks, He seizes a dog by the ears who meddles with a quarrel not his own (Pr. 2617), i.e., having once taken hold he cannot let go!
What the Wise thought of Slander and of Flattery has been indicated sufficiently in the preceding chapter.
Dissimulation and Treachery stirred them to a fine contempt: Fervent lips and a wicked heart are an earthen vessel plated with silver. He that hateth dissembleth with his lips, but layeth up deceit within him: when he speaketh fair, believe him not; for in his heart are seven abominations. Though his hatred cloak itself with guile, his wickedness shall be shown openly before the congregation (Pr. 2623-26)—brave words and vigorous! One feels very sure that the Empire which betrayed its mind in the Hymn of Hate would need to show more than the penitence of fair words on fervent lips before it could hope for clemency from this Sage.
(c) The Virtues. So much for the Vices. It is time to consider the positive qualities that the Sages praised, and the foregoing picture of guile raises thoughts of its opposite. Let us begin therefore with the praises of True Friendship. Ben Sirach expands the subject into a little essay: If thou wouldest get thee a friend, get him by dint of trial, and be not in haste to trust him. For there is a friend that is such for his own occasion, and he will not continue in the day of thine affliction. And there is a friend that turneth to an enemy, and he will be openly at strife with thee to thy confusion. And there is a friend that is a companion at the table (i.e., a “cupboard-lover”), and he will not remain in the hour of thy distress.... A faithful friend is a strong defence, and he that hath found him hath found a treasure. There is nothing can be exchanged for a faithful friend, and his excellency is beyond all price. A faithful friend is a medicine of life, and they that fear the Lord shall find him (E. 67ff). To match any single proverb against such words is a hard test, yet there is one that not only can bear the ordeal but is perhaps the finest of all epitomes of friendship: A friend is always friendly, born to be a brother in adversity (Pr. 1717, mg. R.V.).
Seeing that the Wise saw in the fool’s pride and self-sufficiency his worst and fatal error, it is only to be expected that they should lay constant stress on the duties of preserving an open mind and continuing amenable to instruction and reproof: Take fast hold of instruction; let her not go, for she is thy life (Pr. 413)—Whoso loveth correction loveth knowledge, but he that hateth reproof is a boor (Pr. 121)—He that being often reproved hardeneth his neck shall suddenly be broken, and that beyond mending (Pr. 291).
No less prominent and much more remarkable (seeing how profoundly and persistently falsehood in speech has beset the Oriental character) is the demand for Truthfulness: A righteous man hates deception (Pr. 135). We are told that only truth endures: The lip of truth shall be established for ever, whereas a lying tongue is but for a moment (Pr. 1219). Sincerity of character is often extolled in plain speech and in metaphor: The righteousness of the perfect shall make straight his way (Pr. 115)—The mouth of the righteous is a fountain of life (Pr. 1011)—The tongue of the righteous is like choice silver (Pr. 1020)—The lips of the righteous feed many (Pr. 1021)—The thoughts of the righteous are just (Pr. 125)—The heart of the righteous studieth what to answer, but the mouth of the wicked poureth out evil things (Pr. 1528).[64]—The fruit of the righteous is a tree of life (Pr. 1130). Integrity of purpose is even more beautifully commended in this memorable proverb: He that loveth pureness of heart, and on whose lips is grace, the king shall be his friend (Pr. 2211).
Perhaps not a few of the Wise wore an air of superiority to their neighbours; some may have given God thanks that they were not as other men; but assuredly not all fell victims to what was for them a natural temptation, and justice demands that full weight be assigned to the numerous sayings in which they castigate Vanity or praise Humility. For instance, When pride cometh, said they, then cometh shame, but with the lowly is Wisdom (Pr. 112).