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288

CHAPTER XVIII.

TYRE; OR, THE MERCENARY SPIRIT.

Isaiah xxiii. (702 B.C.).

The task, which was laid upon the religion of Israel while Isaiah was its prophet, was the task, as we have often told ourselves, of facing the world's forces, and of explaining how they were to be led captive and contributory to the religion of the true God. And we have already seen Isaiah accounting for the largest of these forces: the Assyrian. But besides Assyria, that military empire, there was another power in the world, also novel to Israel's experience and also in Isaiah's day grown large enough to demand from Israel's faith explanation and criticism. This was Commerce, represented by the Phœnicians, with their chief seats at Tyre and Sidon, and their colonies across the seas. Not even Egypt exercised such influence on Isaiah's generation as Phœnicia did; and Phœnician influence, though less visible and painful than Assyrian, was just as much more subtle and penetrating as in these respects the influence of trade exceeds that of war. Assyria herself was fascinated by the glories of Phœnician commerce. The ambition of her kings, who had in that century pushed south to the Mediterranean, was to found a commercial empire. The mercenary spirit, as we learn from prophets earlier than Isaiah, had begun also to leaven the life of the289 agricultural and shepherd tribes of Western Asia. For good or for evil commerce had established itself as a moral force in the world. Isaiah's chapter on Tyre is, therefore, of the greatest interest. It contains the prophet's vision of commerce the first time commerce had grown vast enough to impress his people's imagination, as well as a criticism of the temper of commerce from the standpoint of the religion of the God of righteousness. Whether as a historical study or a message addressed to the mercantile tempers of our own day, the chapter is worthy of close attention.

But we must first impress ourselves with the utter contrast between Phœnicia and Judah in the matter of commercial experience, or we shall not feel the full force of this excursion which the prophet of a high, inland tribe of shepherds makes among the wharves and warehouses of the great merchant city on the sea.

The Phœnician empire, it has often been remarked, presents a very close analogy to that of Great Britain; but even more entirely than in the case of Great Britain the glory of that empire was the wealth of its trade, and the character of the people was the result of their mercantile habits. A little strip of land, one hundred and forty miles long, and never more than fifteen broad, with the sea upon one side and the mountains upon the other, compelled its inhabitants to become miners and seamen. The hills shut off the narrow coast from the continent to which it belongs, and drove the increasing populations to seek their destiny by way of the sea. These took to it kindly, for they had the Semite's born instinct for trading. Planting their colonies all round the Mediterranean, exploiting every mine within reach of the coastland,290 establishing great trading depôts both on the Nile and the Euphrates, with fleets that passed the Straits of Gibraltar into the Atlantic and the Straits of Bab-el-Mandeb into the Indian Ocean, the Phœnicians constructed a system of trade, which was not exceeded in range or influence till, more than two thousand years later, Portugal made the discovery of America and accomplished the passage of the Cape of Good Hope. From the coasts of Britain to those of Northwest India, and probably to Madagascar, was the extent of Phœnician credit and currency. Their trade tapped river basins so far apart as those of the Indus, the Euphrates, probably the Zambesi, the Nile, the Rhone, the Guadalquivir. They built ships and harbours for the Pharaohs and for Solomon. They carried Egyptian art and Babylonian knowledge to the Grecian archipelago, and brought back the metals of Spain and Britain. No wonder the prophet breaks into enthusiasm as he surveys Phœnician enterprise! And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations.

But upon trade the Phœnicians had built an empire. At home their political life enjoyed the freedom, energy and resources which are supplied by long habits of an extended commerce with other peoples. The constitution of the different Phœnician cities was not, as is sometimes supposed, republican, but monarchical; and the land belonged to the king. Yet the large number of wealthy families at once limited the power of the throne, and saved the commonwealth from being dependent upon the fortunes of a single dynasty. The colonies in close relation with the mother country assured an empire with its life in better circulation and with more reserve of power than either Egypt or291 Assyria. Tyre and Sidon were frequently overthrown, but they rose again oftener than the other great cities of antiquity, and were still places of importance when Babylon and Nineveh lay in irreparable ruin. Besides their native families of royal wealth and influence and their flourishing colonies, each with its prince, these commercial States kept foreign monarchs in their pay, and sometimes determined the fate of a dynasty. Isaiah entitles Tyre the giver of crowns, the maker of kings, whose merchants are princes, and her traffickers are the honourable of the earth.

But trade with political results so splendid had an evil effect upon the character and spiritual temper of the people. By the indiscriminating ancients the Phœnicians were praised as inventors; the rudiments of most of the arts and sciences, of the alphabet and of money have been ascribed to them. But modern research has proved that of none of the many elements of civilisation which they introduced to the West were they the actual authors. The Phœnicians were simply carriers and middlemen. In all time there is no instance of a nation so wholly given over to buying and selling, who frequented even the battlefields of the world that they might strip the dead and purchase the captive. Phœnician history—though we must always do the people the justice to remember that we have their history only in fragments—affords few signs of the consciousness that there are things which a nation may strive after for their own sake, and not for the money they bring in. The world, which other peoples, still in the reverence of the religious youth of the race, regarded as a house of prayer, the Phœnicians had already turned into a den of thieves. They trafficked even with the mysteries and intelligences; and their own religion292 is largely a mixture of the religions of the other peoples, with whom they came into contact. The national spirit was venal and mercenary—the heart of an hireling, or, as Isaiah by a baser name describes it, the heart of an harlot. There is not throughout history a more perfect incarnation of the mercenary spirit than the Phœnician nation.

Now let us turn to the experience of the Jews, whose faith had to face and account for this world-force.

The history of the Jews in Europe has so identified them with trade that it is difficult for us to imagine a Jew free from its spirit or ignorant of its methods. But the fact is that in the time of Isaiah Israel was as little acquainted with commerce as it is possible for a civilised nation to be. Israel's was an inland territory. Till Solomon's reign the people had neither navy nor harbour. Their land was not abundant in materials for trade—it contained almost no minerals, and did not produce a greater supply of food than was necessary for the consumption of its inhabitants. It is true that the ambition of Solomon had brought the people within the temptations of commerce. He established trading cities, annexed harbours and hired a navy. But even then, and again in the reign of Uzziah, which reflects much of Solomon's commercial glory, Israel traded by deputies, and the mass of the people remained innocent of mercantile habits. Perhaps to moderns the most impressive proof of how little Israel had to do with trade is to be found in their laws of money-lending and of interest. The absolute prohibition which Moses placed upon the charging of interest could only have been possible among a people with the most insignificant commerce. To Isaiah himself commerce must have appeared alien. Human life, as he pictures it, is composed of war,293 politics and agriculture; his ideals for society are those of the shepherd and the farmer. We moderns cannot dissociate the future welfare of humanity from the triumphs of trade.

"For I dipt into the future, far as human eye could see,

Saw the vision of the world and all the wonder that would be;

Saw the heavens fill with commerce, argosies of magic sails,

Pilots of the purple twilight, dropping down with costly bales."

But all Isaiah's future is full of gardens and busy fields, of irrigating rivers and canals:—

Until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest.... Blessed are ye, that sow beside all waters, that send forth the feet of the ox and the ass.

And He shall give the rain of thy seed, that thou shalt sow the ground withal, and bread-corn, the increase of the ground; and it shall be juicy and fat: in that day shall thy cattle feed in large pastures.

Conceive how trade looked to eyes which dwelt with enthusiasm upon scenes like these! It must have seemed to blast the future, to disturb the regularity of life with such violence as to shake religion herself! With all our convictions of the benefits of trade, even we feel no greater regret or alarm than when we observe the invasion by the rude forces of trade of some scene of rural felicity: blackening of sky and earth and stream; increasing complexity and entanglement of life; enormous growth of new problems and temptations; strange knowledge, ambitions and passions, that throb through life and strain the tissue of its simple constitution, like novel engines, which shake the ground and the strong walls, accustomed once to re-echo only the simple music of the mill-wheel and the weaver's shuttle. Isaiah did not fear an invasion of Judah by the habits294 and the machines of trade. There is no foreboding in this chapter of the day when his own people were to take the place of the Phœnicians as the commercial harlots of the world, and a Jew was to be synonymous with usurer and publican. Yet we may employ our feelings to imagine his, and understand what this prophet—seated in the sanctuary of a pastoral and agricultural tribe, with its simple offerings of doves, and lambs and sheaves of corn, telling how their homes, and fields and whole rustic manner of life were subject to God—thought, and feared, and hoped of the vast commerce of Phœnicia, wondering how it also should be sanctified to Jehovah.

First of all, Isaiah, as we might have expected from his large faith and broad sympathies, accepts and acknowledges this great world-force. His noble spirit shows neither timidity nor jealousy before it. Before his view what an unblemished prospect of it spreads! His descriptions tell more of his appreciation than long laudations would have done. He grows enthusiastic upon the grandeur of Tyre; and even when he prophesies that Assyria shall destroy it, it is with the feeling that such a destruction is really a desecration, and as if there lived essential glory in great commercial enterprise. Certainly from such a spirit we have much to learn. How often has religion, when brought face to face with the new forces of a generation—commerce, democracy or science—shown either a base timidity or baser jealousy, and met the innovations with cries of detraction or despair! Isaiah reads a lesson to the modern Church in the preliminary spirit with which she should meet the novel experiences of Providence. Whatever judgement may afterwards have to be passed, there is the immediate duty of frankly recognising greatness wherever295 it may occur. This is an essential principle, from the forgetfulness of which modern religion has suffered much. Nothing is gained by attempting to minimise new departures in the world's history; but everything is lost if we sit down in fear of them. It is a duty we owe to ourselves, and a worship which Providence demands from us, that we ungrudgingly appreciate every magnitude of which history brings us the knowledge.

It is almost an unnecessary task to apply Isaiah's meaning to the commerce of our own day. But let us not miss his example in this: that the right to criticise the habits of trade and the ability to criticise them healthily are alone won by a just appreciation of trade's world-wide glory and serviceableness. There is no use preaching against the venal spirit and manifold temptations and degradations of trade, until we have realised the indispensableness of trade and its capacity for disciplining and exalting its ministers. The only way to correct the abuses of "the commercial spirit," against which many in our day are loud with indiscriminate rebuke, is to impress its victims, having first impressed yourself, with the opportunities and the ideals of commerce. A thing is great partly by its traditions and partly by its opportunities—partly by what it has accomplished and partly by the doors of serviceableness of which it holds the key. By either of these standards the magnitude of commerce is simply overwhelming. Having discovered the world-forces, commerce has built thereon the most powerful of our modern empires. Its exigencies compel peace; its resources are the sinews of war. If it has not always preceded religion and science in the conquest of the globe, it has shared with them their triumphs. Commerce has recast the modern world, so that we hardly think of the old national divisions in296 the greater social classes which have been its direct creation. Commerce determines national policies; its markets are among the schools of statesmen; its merchants are still princes, and its traffickers the honourable of the earth.

Therefore let all merchants and their apprentices believe, "Here is something worth putting our manhood into, worth living for, not with our brains only or our appetites, but with our conscience, with our imagination, with every curiosity and sympathy of our nature. Here is a calling with a healthy discipline, with a free spirit, with unrivalled opportunities of service, with an ancient and essential dignity." The reproach which is so largely imagined upon trade is the relic of a barbarous age. Do not tolerate it, for under its shadow, as under other artificial and unhealthy contempts of society, there are apt to grow up those sordid and slavish tempers, which soon make men deserve the reproach that was at first unjustly cast upon them. Dissipate the base influence of this reproach by lifting the imagination upon the antiquity and world-wide opportunities of trade—trade, whose origin, as Isaiah so finely puts it, is of ancient days; and her feet carry her afar off to sojourn.

So generous an appreciation of the grandeur of commerce does not prevent Isaiah from exposing its besetting sin and degradation.

The vocation of a merchant differs from others in this, that there is no inherent nor instinctive obligation in it to ends higher than those of financial profit—emphasized in our days into the more dangerous constraint of immediate financial profit. No profession is of course absolutely free from the risk of this servitude; but other professions offer escapes, or at least mitigations, which297 are not possible to nearly the same extent in trade. Artist, artisan, preacher and statesman have ideals which generally act contrary to the compulsion of profit and tend to create a nobility of mind strong enough to defy it. They have given, so to speak, hostages to heaven—ideals of beauty, of accurate scholarship or of moral influence, which they dare not risk by abandoning themselves to the hunt for gain. But the calling of a merchant is not thus safeguarded. It does not afford those visions, those occasions of being caught away to the heavens, which are the inherent glories of other lives. The habits of trade make this the first thought—not what things of beauty are in themselves, not what men are as brothers, not what life is as God's discipline, but what things of beauty, and men and opportunities are worth to us—and in these times what they are immediately worth—as measured by money. In such an absorption art, humanity, morals and religion become matters of growing indifference.

To this spirit, which treats all things and men, high or low, as matters simply of profit, Isaiah gives a very ugly name. We call it the mercenary or venal spirit. Isaiah says it is the spirit of the harlot.

The history of Phœnicia justified his words. To-day we remember her by nothing that is great, by nothing that is original. She left no art nor literature, and her once brave and skilful populations degenerated till we know them only as the slave-dealers, panders and prostitutes of the Roman empire. If we desire to find Phœnicia's influence on the religion of the world, we have to seek for it among the most sensual of Greek myths and the abominable practices of Corinthian worship. With such terrible literalness was Isaiah's harlot-curse fulfilled.

What is true of Phœnicia may become true of Britain,298 and what has been seen on the large scale of a nation is exemplified every day in individual lives. The man who is entirely eaten up with the zeal of gain is no better than what Isaiah called Tyre. He has prostituted himself to covetousness. If day and night our thoughts are of profit, and the habit, so easily engendered in these times, of asking only, "What can I make of this?" is allowed to grow upon us, it shall surely come to pass that we are found sacrificing, like the poor unfortunate, the most sacred of our endowments and affections for gain, demeaning our natures at the feet of the world for the sake of the world's gold. A woman sacrifices her purity for coin, and the world casts her out. But some who would not touch her have sacrificed honour and love and pity for the same base wage, and in God's sight are no better than she. Ah, how much need is there for these bold, brutal standards of the Hebrew prophet to correct our own social misappreciations!

Now for a very vain delusion upon this subject! It is often imagined in our day that if a man seek atonement for the venal spirit through the study of art, through the practice of philanthropy or through the cultivation of religion, he shall surely find it. This is false—plausible and often practised but utterly false. Unless a man see and reverence beauty in the very workshop and office of his business, unless he feel those whom he meets there, his employés and customers, as his brethren, unless he keep his business methods free from fraud, and honestly recognise his gains as a trust from the Lord, then no amount of devotion elsewhere to the fine arts, nor perseverance in philanthropy, nor fondness for the Church evinced by ever so large subscriptions, will deliver him from the devil of mercenariness. That is a plea of alibi that shall299 not prevail on the judgement day. He is only living a double life, whereof his art, philanthropy or religion is the occasional and dilettante portion, with not nearly so much influence on his character as the other, his calling and business, in which he still sacrifices love to gain. His real world—the world in which God set him, to buy and sell indeed, but also to serve and glorify his God—he is treating only as a big warehouse and exchange. And so much is this the case at the present day, in spite of all the worship of art and religion which is fashionable in mercantile circles, that we do not go too far when we say that if Jesus were now to visit our large markets and manufactories, in which the close intercourse of numbers of human persons renders the opportunities of service and testimony to God so frequent, He would scourge men from them, as He scourged the traffickers of the Temple, for that they had forgotten that here was their Father's house, where their brethren had to be owned and helped, and their Father's glory revealed to the world.

A nation with such a spirit was of course foredoomed to destruction. Isaiah predicts the absolute disappearance of Tyre from the attention of the world. Tyre shall be forgotten seventy years. Then, like some poor unfortunate whose day of beauty is past, she shall in vain practise her old advertisements on men. After the end of seventy years it shall be unto Tyre as in the song of the harlot: Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.

But Commerce is essential to the world. Tyre must revive; and the prophet sees her revive as the minister of Religion, the purveyor of the food of the servants of the Lord, and of the accessories of their worship. It300 must be confessed, that we are not a little shocked when we find Isaiah continuing to apply to Commerce his metaphor of a harlot, even after Commerce has entered the service of the true religion. He speaks of her wages being devoted to Jehovah, just in the same manner as those of certain notorious women of heathen temples were devoted to the idol of the temple. This is even against the directions of the Mosaic law. Isaiah, however, was a poet; and in his flights we must not expect him to carry the whole Law on his back. He was a poet, and probably no analogy would have more vividly appealed to his Oriental audience. It will be foolish to allow our natural prejudice against what we may feel to be the unhealthiness of the metaphor to blind us to the magnificence of the thought which he clothes in it.

All this is another proof of the sanity and far sight of our prophet. Again we find that his conviction that judgement is coming does not render his spirit morbid, nor disturb his eye for things of beauty and profit in the world. Commerce, with all her faults, is essential, and must endure, nay shall prove in the days to come Religion's most profitable minister. The generosity and wisdom of this passage are the more striking when we remember the extremity of unrelieved denunciation to which other great teachers of religion have allowed themselves to be hurled by their rage against the sins of trade. But Isaiah, in the largest sense of the expression, is a man of the world—a man of the world because God made the world and rules it. Yet even from his far sight was hidden the length to which in the last days Commerce would carry her services to man and God, proving as she has done, under the flag of another Phœnicia, to all the extent of Isaiah's longing, one of Religion's most sincere and profitable handmaids.

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