To be temperate in body and mind, energetic, peaceable, honest and truthful, teachable, sincere, loyal and honourable—evidently the Wise made no small demand on human nature. But above and beyond these qualities, and very wonderful in the old Oriental world, are these virtues, which the Wise expected good men to possess and show—consideration for others, helpfulness, mercy, kindness of word and deed, and even forgiving love. They declare that, Whoso mocketh the poor reproacheth his Maker, and he that is glad at calamity shall not go unpunished (Pr. 175). The righteous ought to be a guide to his neighbour (Pr. 1226); and (as an arresting passage insists) the obligation must not be shuffled off or wilfully ignored: Deliver them that are carried away unto death and them that are tottering to the slaughter see that thou hold back. If thou sayest, “Behold we knew not this,” doth not He that weigheth the hearts consider it? And he that keepeth thy soul doth He not know it? And shall he not render to every man according to his work (Pr. 2411, 12)? As regards the broad social applications of this proverb, the deep guilt of all nations leaves little to choose between them. But taking the command on its more intimate and individual aspect, does it not utter a warning that the average Briton has peculiar need to hear? For our national character is such that we hate interfering with another man’s way of life; we are even shy of rebuking the young. There is, of course, a virtue in our natural tolerance, for men cannot be school-mastered into mending their ways. But conscience will admit that much of our non-interference is mere shirking of duty, a passing-by on the other side. If we were less frightened to warn or to help others, less anxious how our words would be received and whether we might be snubbed and made uncomfortable or called a Pharisee, it may be that, whenever we did so warn or help, we should do it with a better grace and therefore more effectually. Since nine out of ten are wont to err on the side of silence, we reiterate the injunction ... them that are tottering to the slaughter see that thou hold back. There are times when diffidence may be a sin, and the fear of contention cowardice.
Concerning Mercy in deed or thought and Honesty in speech the Wise said, Let not mercy and truth forsake thee. Bind them upon thy neck, write them on the tablet of thine heart; so shalt thou find favour and good repute in the sight of God and man (Pr. 33, 4). There are phrases concerning Kindness which live in the memory and touch the heart: The healing tongue is a tree of life (Pr. 154)—There is that speaketh rashly like the piercings of a sword, but the tongue of the Wise is health (Pr. 1218), and a saying that for all its gentleness holds the conscience in a vice-like grip: A soft answer turneth away wrath (Pr. 151)—so hard to believe when occasion presses, but proved true a thousand thousand times. And here, in conclusion, are three, wonderful, winged proverbs, which haunt one with the magic of their moral challenge: Say not, “I will do so to him as he hath done to me, I will render to the man according to his work” (Pr. 2429)—If thine enemy be hungry give him bread to eat, if he thirst give him water to drink; for thou shalt heap coals of fire on his head, and the Lord shall reward thee (Pr. 2521).
Hatred stirreth up strife,
But love covereth all transgressions (Pr. 1012).[65]
So much for Man, the individual. To finish the outline of the Wise-men’s ideal we have still to consider the proverbs concerning family life and the wider relationships of the State.
II.—Family Life
A slight acquaintance with Oriental life will suggest the probability that in the family, as the Wise conceived it, fathers and sons were the only important figures; and Jewish proverbs at first sight confirm the conjecture: “Daughters,” says Kent[66], “are passed by with a silence that is significant.” But, significant of what? Not that they were ill-used or neglected or unloved in Hebrew homes, but that the Wise not unnaturally acquiesced in the normal conditions of Oriental existence which inevitably made a daughter of much less importance than a son. A girl was debarred from the manifold interests of commercial, social, and political affairs; she could not, like a son, perpetuate the family name; nor could the parents hope to see in her the support and strength of their old age. The Wise never attempted to ignore facts, and they never aimed at nor imagined revolutions in the fundamental circumstances of society as they found it. But we have to confess that Ben Sirach does more than acquiesce in the recognised limitations of daughters. He was reprehensibly querulous upon the subject, and we fear lest some who read may find it difficult to forgive him for such a ridiculous exhibition of masculine stupidity. Says Ben Sirach (and from the slow shake of his head we infer this to be no hasty dictum, but the result of his mature and cautious consideration), A daughter is a secret cause of wakefulness to a father, and anxiety for her putteth away sleep.... Keep a strict watch over a headstrong daughter, lest she make thee a laughing-stock to thine enemies, a byword in the city, and notorious among the people (E. 429-11).
Closer scrutiny of the Wise-men’s thoughts about family life reveals something surprising and gratifying. It might have been expected that in any Eastern society Woman would continue all her days to be held in small esteem, carrying a heavy yoke for scant reward. But the Hebrew proverbs testify on the contrary that when a Jewish woman grew up and became wife or mother she stepped at once into a noble and influential position, enjoying a real share in the honour or prosperity of her husband, and entitled equally with him to the obedience and devotion of her children. No less than the father she was reckoned by the Wise to be the children’s guide and counsellor. She had reasonable opportunity for social intercourse with other persons than the members of her own household, and within her own house was trusted with responsibilities that gave her a large share in the making or marring of its happiness and fortunes. The Wise-men’s ideal of married life is presented in a famous panegyric, which deserves to be given at length, for some writers have declared—not unreasonably in view of the immemorial inferiority to which the women of the East have been condemned—that it is the most remarkable feature of the Book of Proverbs.
The Wise and Loyal Wife[67]
A virtuous woman who can find?
For her worth is far above rubies.
The heart of her husband trusteth in her,
And he shall have no lack of gain.
She doeth him good and not evil
All the days of her life.
She seeketh wool and flax,
And worketh it up as she pleaseth.
She is like the merchant-ships,
Bringing her food from afar.
She riseth also while it is yet night,
And giveth food to her household.
She examines a field and buyeth it;
With her earnings she planteth a vineyard.
She girdeth herself with strength,
And maketh strong her arms.
She perceives that her profit is good;
Her lamp goes not out by night.
She puts out her hand to the distaff,
And layeth hold on the spindle.
She extendeth her hand to the poor;
Yea, she reacheth forth her hands to the needy.
She feareth not snow for her household,
For all her household are clothed with scarlet.
She maketh her cushions of tapestry;
Her clothing is fine linen and purple.
Her husband is distinguished in the gates,
When he sitteth among the elders of the land.
She maketh linen cloth and sells it,
And delivereth girdles to the merchants.
Strength and dignity are her clothing,
And she laughs at the time to come.
Her speech is full of wisdom,
And kindly instruction is on her tongue.
She looketh well to the ways of her household
And eateth not the bread of idleness.
Industrious, skilful, wise, provident and kind, she is rewarded by the praise and affection of husband and children—