3A Condition of the Text

CONDITION OF THE TEXT Of all the books of the Old Testament, not excepting the Song of Songs, none offers such rich materials to the historian of philosophy or such knotty problems to the philological critic as Koheleth[70] or Ecclesiastes. This interesting treatise is, in its commonly received shape, little more than a tissue of loose disjointed aphorisms and contradictory theses concerning the highest problems of ethics and metaphysics. The form of the work is characterised by an utter lack of plan; the matter by almost impenetrable obscurity. So completely entangled are the various threads of thought, that few commentators or critics possessed the needful degree of hope and courage to set about unravelling them. One paragraph, for instance, is saturated with

Buddhistic pessimism; another breathes a spirit of religious resignation, of almost hearty hopefulness; this sentence lays down a universal principle which is absolutely denied by the next; the thesis is followed by proofs, in the very midst of which lurks the antithesis; a series of profound remarks upon one subject is suddenly interrupted by bald statements about another, the irrelevancy of which is suggestive of the ravings of a delirious fever patient. Thus one verse begins[71] by recommending men to make the most of their youth by following the bent of their inclinations and the desire of their eyes, such enjoyment being a gift of God,[72] and finishes by threatening all who act upon the advice with condign punishment to be ultimately dealt out by God Himself; and the very next verse proceeds to draw the logical conclusion, which oddly enough, runs thus: "_therefore_ drive sorrow from thy heart, and put away evil from thy flesh." In one place[73] the writer solemnly and sadly affirms that the destiny of the upright and the wicked, the wise and the foolish is wholly alike; in another[74] he seems to proclaim that the unrighteous shall suffer for their evil-doing, while the God-fearing shall be rewarded with long life, which again he stoutly denies shortly before and immediately afterwards. It is impossible to readEcclesiastes 2:11-12without coming to the conclusion that we either have to do with the incoherent ravings of a disordered mind, or else that the leaves of the original manuscript were dislocated and then put together haphazard.[75] The "for" that connectsEcclesiastes 6:7-8. is forcibly suggestive of the line of argument which made Tenterden Steeple the cause of Goodwin Sands, while the nexus between theEcclesiastes 11:6-7is scarcely more obvious than that which is to be found between any two of the nonsense verses that muse intelligent children in "Alice in Wonderland." And yet this production, in its present chaotic condition, has been, and is still, gravely attributed to the pen of King Solomon in his character as the ideal sage of humanity![76]

Footnotes:

[70] The most satisfactory translation of the word Koheleth is, the Speaker. "Preacher" conveys a modern and incorrect notion.

[71]Ecclesiastes 11:9.

[72]Ecclesiastes 2:24.

[73]Ecclesiastes 9:2.

[74]Ecclesiastes 8:12-13.

[75] The verses in question are: "11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all _was_ vanity and vexation of spirit, and _there was_ no profit under the sun. 12. And I turned myself to behold wisdom, and madness, and folly: for what _can_ the man _do_ that cometh after the king _even_ that which hath been already done."

[76] Only, however, by the strictest of orthodox theologians, who admiringly attribute to the Holy Spirit a hopeless confusion of ideas which they would resent as insulting if predicated of themselves. As a matter of historic fact, Solomon, so far from meriting his reputation as a philosopher, was a rough-and-ready kinglet, who ruled his subjects with a rod of iron and ground them down with intolerable burdens.