After this follows the recommendation of the negative good: the sensuous joys within our reach. Seeing that no man knows what evil is before him, nor what things will happen after him, he cannot go far astray, supposing him to be actuated by a desire to make the best of life, if he tastes in moderation of the pleasures that lie on his path, including those of labour.[119] The young generation should, in an especial manner, take this to heart and pluck the rosebuds while it may, for old age and death are hurriedly approaching to prove by their presence that all is vanity and a grasping of wind.[120]
Footnotes:
[108] vii. 1-6, vi. 9, vii. 7-9.
[109] vii. 10, 13-14, 15-18.
[110] vii. 21-22.
[111] iv. 9-16.
[112] iii. 14.
[113] v. 1-7.
[114] v. 7-8, x. 16-20.
[115] x. 1-3, 6, 4, 5.
[116] vii. 26-29.
[117] viii. 1-4, x. 2-7.
[118] x. 8-14a, 15.
[119] x. 14b, ix. 3-10, xi. 7-10.
[120] xi. 9, xii. 8.
KOHELETH"S PHILOSOPHY OF LIFE
Koheleth, who agrees with Job in so many other essential points, is likewise at one with him in his views on human knowledge, or, as he terms it, wisdom, which is the source of the highest good within the reach of man. The only light which we have to guide us through the murky mazes of existence, is at best but a miserable taper which serves only to render the eternal darkness painfully visible. "I set my heart to learn wisdom and understanding. And my heart discerned much wisdom and knowledge.... I realised that this also is but a grasping of wind."[121] The scenes it reveals in the moral as well as the material order are of a nature to make us hate existence. "Then I loathed life."[122] Indeed, the so-called moral order which, were it, in theory, what it is a.s.serted to be in truth, might reconcile us to our lot and kindle a spark of hope in the human breast, is but the embodiment of rank immorality. "All things come alike to all indiscriminately; the one fate overtaketh the upright man and the miscreant, the clean and the unclean, him who sacrifices and him who sacrifices not, the just and the sinner."[123] What then is life?
To this question the answer is, in effect, "The shadow of a thing which is not." The sights and sounds of the universe are the only materials upon which the human intellect can work; and they are all alike empty, shadowy, unreal. They are the creation of the mind itself, the web it weaves from its own gossamer substance; and beyond this are nothing.
s.p.a.ce and time, or, as Koheleth expresses it, the universe and eternity, were placed in our consciousness from the very first, and are as deceptive as the mirage of the desert.[124] Kant would define them to be functions of the brain. A projection of the organ of human thought, the world is woven of three threads--s.p.a.ce, time, and causality--which, being identical with the mind, appear and vanish with it. The one underlying reality, whether we term it G.o.d, Nature, or Will, is absolutely unknowable,[125] and everything else is Maya or illusion.
Strange as this doctrine may sound in orthodox ears, it contains, so far, nothing incompatible with Christianity, which teaches that time and s.p.a.ce will disappear along with this transitory existence, and that the one eternal and incomprehensible Will is outside the sphere of both and exempt from the operation of the law of cause and effect. The only difference between the two is that Christianity admits the existence of many beings outside the realm of s.p.a.ce and time, whereas without s.p.a.ce and time multiplicity is inconceivable, impossible.
We cannot hope to know the one reality which is and acts underneath the appearances of which our world is made up, because knowledge is for ever formed, coloured and bounded by time, s.p.a.ce, and causation, and all three are unreal. They alone const.i.tute succession and multiplicity, which are therefore only apparent, not existent. We can conceive nothing but what is, was, or will be (and therefore in time), nothing outside ourselves but what is in s.p.a.ce, and absolutely nought that is not a cause or an effect. "Far off is that which is, and deep, deep, who can fathom it?"[126]
But we possess insight and understanding enough to enable us to perceive that life is a positive evil, as, indeed, all evil, pain, and suffering are positive; that pleasures are few, and being negative by their nature, merely serve to make us less sensible of the evils of existence; that happiness is a chimaera, birth a curse, death a boon,[127] and absolute nothingness (Nirvana) the only real good. The hope of improvement, progress, evolution, is a cruel mockery; for the present is but a rehearsal of the past; the future will be a repet.i.tion of both;[128]
everything that is and will be, was; "what came into being had been long before, and what will be was long ago."[129] In a word, what we term progress is but the movement of a vast wheel revolving on its axis everlastingly.
But may we not hope for some better and higher state in the future life beyond the tomb where vice will be punished and virtue rewarded? To this query Koheleth"s reply, like that given by Job, is an emphatic negative; and yet the doctrines of the immortality of the soul and of the resurrection were rapidly making headway among the writer"s contemporaries. But he descries nothing in the material or moral order of the world to warrant any such belief. What is there in material man that he should be immortal? "Men are an accident, and the beasts are an accident, and the same accident befalleth them all; as these die even so die those, and the selfsame breath have they all, nor is there any preeminence of man above beast; for all is nothingness."[130] Nor can any such flattering hope be grounded upon the moral order, because there are no signs of morality in the conduct of the world. "To righteous men that happeneth which should befall wrong-doers, and that betideth criminals which should fall to the lot of the upright."[131] Nay, "there are just men who perish _through_ their righteousness, and there are wicked men who prolong their lives _by means_ of their iniquity."[132] Of divine promises and revelations Koheleth--who can hardly claim to be considered a theist, and whose G.o.d is Fate, Nature, eternal Will--knows nothing. The most favourable judgment he can pa.s.s upon such theological speculations is far from encouraging: "in the mult.i.tude of fancies and prattle there likewise lurketh much vanity."[133] In eternal justice, however, he professes a strong belief, and, like Job, he formulates his faith in the words: "Fear thou G.o.d."[134]
To accuse Koheleth of Epicureanism is to take a one-sided view of his philosophy. His conception of life, its pleasures and pains, is as clearly and emphatically expressed as that of the Buddha or of Schopenhauer. He is an uncompromising pessimist, who sees the world as it is. Everything that seems pleasant or profitable is vanity and a grasping of wind; there is nothing positive but pain, nothing real but the eternal Will, which is certainly unknowable and probably unconscious. These truths, however, are not grasped by every one; they are the bitter fruits of that rare knowledge, increase of which is increase of sorrow. The few who taste thereof cling too tenaciously to life, though life be wedded to sorrow and misery, to renounce such deceitful pleasures as are within their reach; and the bulk of mankind revel in the empty joys of living.
To all such, Koheleth offers some practical rules of conduct to enable them to make the best of what is to be had; but the gist of his discourse is identical with those of Jesus, of the Buddha, of Schopenhauer--renunciation.
Human pleasures, whatever their origin, are limited in degree by man"s capacity for enjoyment; and this is an inborn gift, varying in different individuals but unchanging in each. Some dispositions, cheerful and sanguine by nature, tinge even the blackest clouds of misfortune with the rainbow hues of hope; others impart a sombre colour to the most auspicious event, and descry cause for dread in the most complete success, just as the bee sucks honey from the flower which yields only poison to the adder. All joys, although produced by the chemistry of our consciousness, are drawn either from within its inner sphere or from without. The former, known as intellectual pleasures, are relatively lasting because they emanate from what man is; the latter are fleeting because their source is either what he has or what he seems. These are never free from alloy; preceded by the pain of desire, they are accompanied by that of disenchantment and followed by tedium, the worst pain of all; those are exempt from all three, because instead of gratifying pa.s.sing whims they free the intellect from drudging for the will and afford it momentary glimpses of truth. Wisdom therefore, for Koheleth as for Job, is the greatest boon that can fall to man"s lot.[135] And yet the law of compensation, operating here as in all other spheres, sensibility to pain is always proportionate to capacity for intellectual enjoyment.
With regard to the pleasures of possession, seeing that they are often difficult of attainment and always precarious, we must be moderate in their pursuit and make the most of such as fall to our lot. Contentment here is everything, and contentment is the result of an even balance between desire and fulfilment, the former being always in our power and the latter generally beyond our control. To such happiness as possession can bestow, it is immaterial whether our demands are lowered or our prosperity increased, just as in arithmetic it matters not whether we divide the denominator of a fraction or multiply its numerator by the same number. Therefore, "Better look with the eyes than wander with desire."[136] The golden rule is to keep our wishes within the bounds of moderation, and to adjust them to unfavourable circ.u.mstances. The rich man who wants nothing and covets a mere trifle which is beyond his grasp, is supremely wretched, while the poor man who needs much but longs for nothing, is cheerful and contented. But even if wealth were as easily obtained as it is difficult, the law of compensation should deter us from seeking it. "Sweet is the sleep of the toiler, but his wealth suffereth not the rich man to slumber."[137] The only enjoyments common to all men are those which consist in the satisfaction of natural wants; the pleasures which wealth can purchase over and above these are trifling, and more than outweighed by the pain of carking care which it brings in its train. He who labours for this is, therefore, cutting a stick for his own back: "all his days are sorrows and his work grief."[138] "There is no good for man," then--for the common run of mankind who, debarred from intellectual enjoyment, yet cling tenaciously to life--"save that he should eat and drink, and make glad his soul in his labour."[139] Health being the condition of all enjoyment, and one of the greatest of earthly boons, care should be taken to preserve it by eating, drinking, labour, and rest, and by moderation in all things. For painlessness, which is positive, is always to be preferred to pleasure, which is negative. It matters little to the strong man that he is otherwise hale and thriving, if he suffer from an excruciating toothache or lumbago. He forgets everything else and thinks only of his misery. The world, then, being a terrestrial h.e.l.l, they who love it as a dwelling-place cannot do better than try to construct a fireproof abode therein. To hunt for pleasures while exposing oneself to the risk of pain is folly; to escape suffering even at the sacrifice of enjoyments is worldly wisdom. As Aristotle put it, [Greek: _ho phronimos to alupon diokei, ou to haedu_.] But when all has been said and done, the highest worldly wisdom is but a less harmful species of folly. Existence is an evil, and the sole effective remedy renunciation.
Footnotes:
[121] i. 17, 16b.
[122] ii. 17.
[123] ix. 2.
[124] iii. 11.
[125] vii. 24, _cf_. also v. 1.
[126] vii. 24, _cf_. also viii. 16, 17.
[127] "I appraised the dead who died long since, as happier than the quick who are yet alive; but luckier than both him who is still unborn, who hath not yet witnessed the evil doings under the sun," iv. 2, 3.
[128] In truth, time existing only in the intellect as one of the forms of intuition, there can be neither past nor future, but an everlasting now.
[129] iii. 15.
[130] iii. 19.
[131] viii. 14.
[132] vii. 15.
[133] v. 7.
[134] _Ibid._
[135] vii. 11, 12.
[136] vi. 9.
[137] v. 12.
[138] ii. 23.
[139] ii. 24.