Abstract
In memory of Antoon Schoors (1934–2023) and Breyten Breytenbach (1939–2024)
There are eleven poems in the book of Ecclesiastes in which the author reflects on death and dying, and seven sections recommending the enjoyment of life. Old Testament scholars have taken note of these motifs and published articles and monographs remarking that the author’s statements reminded them about the existentialist philosophers of the 20th century. These philosophers expressed the view that humans are thrown into a world in which they have to cope with death as the ever-present phenomenon reminding them that their lives will soon end. The phrase “Sein zum Tode” (“Being unto death”), coined by the German existentialist philosopher Martin Heidegger (1889–1976), summarises this philosophical outlook brilliantly.
Breyten Breytenbach’s poems reflect that he was acquainted with the publications of the existentialist philosophers, especially those of the French author Albert Camus (1913–1960). Breytenbach spent the greater part of his life in Paris, writing and publishing in his mother tongue, Afrikaans. Born in South Africa, he had a typical Afrikaner Calvinist upbringing, which included having knowledge of the Bible and belief in salvation and life after death. Take as an example one of his earlier poems titled “ek sal sterf en na my vader gaan” (“I will die and go to my father”), which ends with the phrase: “laat ons sterf en vergaan en vrolik wees mý vader het ’n groot bôrdienghuis” (“let’s die and perish and be happy my father has a big boarding house”). The poem reminds one not only about the parable of the Prodigal Son (Luke 15:11–32), but also about Jesus’ words in the Gospel of John: “There are many dwelling-places in my Father’s house” (John 14:2). However, the two motifs of Ecclesiastes – death and enjoyment – are also present in the penultimate phrase of the poem: “let’s die and perish and be happy.” These similarities, as well as the final chapter of Viljoen’s book Die mond vol vuur: Beskouings oor die werk van Breyten Breytenbach (Viljoen 2014), titled “’n Poësie van uitwissing” (“Poetry of annihilation”), tempted me to compare Breytenbach’s poems with the poems in the book of Ecclesiastes – especially those where the motifs of death and enjoyment are present.
While reading and doing research, it became clear that the historical period during which Breytenbach lived significantly influenced his poetry. He was born five years before the outbreak of the Second World War (1939–1945); lived during the Cold War period (1946–1989) and experienced the current ecological crisis (1950–). To live “somewhere in the middle of the twentieth century” was nothing else but a death sentence, as the English poet Edwin Brock (1927–1997) splendidly expressed in his poem “Five Ways to Kill a Man.” However, Breytenbach not only reflected on death and dying – he encouraged people to enjoy life while still alive. No one gets a second innings like in cricket. Moreover, to cherish the hope of a life beyond death is, in his view, not only ludicrous but a futile act. One must find meaning in the present. He therefore embraced Zen-Buddhism, with its focus on the present, simplicity, and artistic pursuits.
The author of Ecclesiastes shared similar views concerning death and the enjoyment of life, often expressing them boldly:
Human beings and beasts share one and the same fate: death comes to both alike. They all draw the same breath. Man has no advantage over beasts, for everything is futility. All go to the same place: all came from the dust, and to dust all return. Who knows whether the spirit of a human being goes upward or whether the spirit of a beast goes downward to the earth? (Eccles. 3:19–21)
To understand and appreciate these kinds of statements, one must take note of the historical period during which the author of Ecclesiastes lived. Although it is not possible to date biblical books with absolute certainty, one may gain an inkling of the date of origin by paying attention to the genre, the language, and whether the author’s religious and ideological convictions align with those expressed in similar literature.
The book of Ecclesiastes forms part of the Old Testament wisdom literature. However, this book and the book of Job reflect a different phase in the wisdom tradition. Both books take a critical stance and interact critically with the convictions expressed in the book of Proverbs. It is evident that the author of Ecclesiastes no longer believes in retributive justice. The following statements may serve as examples:
To all this I applied my mind, and I understood – that the righteous and the wise and whatever they do are under God’s control; but whether they will earn love or hatred they have no way of knowing. Everything that confronts them, everything is futile, since one and the same fate comes to all, just and unjust alike, good and bad, ritually clean and unclean, to the one who offers sacrifice and to the one who does not. The good and the sinner fare alike, he who can take an oath and he who dares not. This is what is wrong in all that is done here under the sun: that one and the same fate befalls everyone. The minds of mortals are full of evil; there is madness in their minds throughout their lives, and afterwards they go down to join the dead. (Eccles. 9:1–3)
It is evident that the author has a pessimistic outlook on life. He does not believe in a just world order in which good people thrive and prosper, while those who misbehave and mistreat others perish. Moreover, he even brushes aside the emerging belief in retribution after death. Good people will not receive their dues in the next life, since such a life does not exist.
The breakdown in the belief in a just world order in the history of Israel occurred after the Babylonian conquest of Judah and the fall of Jerusalem in 586 BCE. Scholars therefore date the book either to the Persian period (539–333 BCE) or the Hellenistic period (333–63 BCE). However, the language of the book reflects certain characteristics of Rabbinical Hebrew, which has led most scholars to conclude that it was written during the Hellenistic period – more specifically, during the Ptolemaic period (305–200 BCE) in the history of Palestine. Some scholars even believe that the author of Ecclesiastes was influenced by Hellenistic philosophers.
Other arguments which support a post-exilic date include the observation that the author does not use the name Yahweh when referring to the Israelite god, but only the word elohîm (god). The god character of the book differs from the god character found elsewhere in the Old Testament. In Ecclesiastes, he is distant, unknowable and sovereign. Humans cannot be sure how he will respond in a given situation and should refrain from interacting with him (Eccles. 5:1–6).
One may thus conclude that the wisdom stance of the author, the language he uses, and the religious convictions he expresses indicate that the book could have been written during the Ptolemaic period. The book is a kind of Jewish philosophical treatise in which the author engages the older wisdom teachers and their convictions to conclude that a just world order does not exist. He often refers to death as a phenomenon which undermines the human effort to create a meaningful life. What humans should do, he suggests, is to enjoy life while they are alive.
Although Breytenbach and the author of Ecclesiastes lived centuries apart, their thinking concerning death and the enjoyment of life mirrors each other. Both were convinced that death is the final end to life. There is no life beyond the grave, since humans are merely a different kind of animal. However, what distinguishes humans from animals is their ability to enjoy life in the company of others.
Breytenbach’s poem “ek sal sterf en na my vader gaan”, recited after the Buddhist ceremony in the chapel of Paris’ graveyard (3 December 2024), as well as the death of Antoon Schoors (an esteemed Flemish colleague) the previous year, stimulated my thinking and contributed to the writing of this article.
Keywords: Antoon Schoors; Babylonian exile; brevity of life; Breyten Breytenbach; death and dying; early Judaism; Ecclesiastes; enjoyment of life; existentialist philosophy; futile; futility; Hellenistic period; Israelite wisdom literature; retributive justice; Song of Songs
- This article’s featured image was created by Mart Production and obtained from Pexels.
Lees die volledige artikel in Afrikaans
Sterwensbewustheid en lewensgenot in die boek Prediker en in gedigte van Breyten Breytenbach