Myths To Live By Part 6

And when the Lord your G.o.d brings you into the land which he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you, with great and goodly cities, which you did not build, and houses full of all good things, which you did not fill, and cisterns hewn out, which you did not hew, and vineyards and olive trees, which you did not plant, and when you eat and are full, then take heed lest you forget the Lord, who brought you out of the land of Egypt, out of the house of bondage [Deuteronomy 6:10-12].

And when, in reading, we move on from Deuteronomy to the greatest war book of all, of Joshua, there is -- most famous of all -- the legend of the fall of Jericho. The trumpets blew, the walls fell down. "And then," as we read, "they utterly destroyed all in the city, both men and women, young and old, oxen, sheep, and a.s.ses, with the edge of the sword. . . And they burned the city with fire, and all within it; only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the Lord" (Joshua 6:21, 24). The next city was Ai. "And Israel smote them, until there was left none that survived or escaped. . . And all who fell that day, both men and women, were twelve thousand, all of the people of Ai" (Joshua 8:22, 25). "And so Joshua defeated the whole land, the hill country and the Negeb, and the lowland and the slopes, and their kings. He left none remaining, but utterly destroyed all that breathed, as the Lord G.o.d of Israel commanded" (Joshua 10:40).

And that, the very same Lord G.o.d so frequently cited by our doves of peace today as having taught, "Thou shall not kill!"

Moreover, we have next the Book of Judges, with that story at the end of it of how the tribe of Benjamin got their wives (Judges 21). The earliest hymn of the Bible, Deborah's song, is a war song, (Judges 5). In the Book of Kings we have those utterly monstrous bloodbaths accomplished in the name, of course, of Yahweh by Elijah and Elisha. Next come the reforms of Josiah (II Kings 22-23); shortly following which, however, Jerusalem itself is besieged and taken by the King of Babylon, Nebuchadnezzar, in the year 586 B.C. (II Kings 25).

But above and beyond all this there soars that beautiful ideal of an ultimate and universal peace, which, from the time of Isaiah onward, has played so alluringly through all the leading war mythologies of the West. There is, for example, that beguiling image so frequently cited, at the close of Isaiah 65, where "the wolf and the lamb shall feed together, the lion shall eat straw like the ox; and dust shall be the serpent's food. They shall not hurt or destroy in all my holy mountain, says the Lord." However, just a little earlier in the same Isaiah we have already been given to know what the ideal of the peace to come is actually to be: "The foreigners," we have there to read,

shall build up your walls and their kings shall minister to you; for in my wrath I smote you, but in my favor I have had mercy on you. Your gates shall be open continually; day and night they shall not be shut; that men may bring to you the wealth of nations, with their kings led in procession. For the nation and kingdom that will not serve you shall perish; those nations shall be utterly laid waste. The glory of Lebanon shall come to you, the cypress, the plane tree, and the pine, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons of those who oppressed you shall come bending low to you; and all who despised you shall bow down at your feet; they shall call you the City of the Lord, the Zion of the Holy One of Israel [Isaiah 60:10-14].

Now it was strange, and not a little threatening and awesome, to hear echoes of these same themes emanating from the jubilation of victory in Israel, just following the six-day Blitzkrieg and Sabbath on the seventh, of recent date. This mythology, that is to say, unlike the ancient Greek, is still very much alive. And of course, to complete the picture, the Arabs have their their divinely authorized war mythology too. For they too are a people who, according to their legend, are of the seed of Abraham: the progeny of Ishmael, his first and elder son. Moreover, according to this history, confirmed in the Koran, it was Abraham and Ishmael, before the birth of Isaac, who built in Mecca the sanctuary of the Ka'aba, which is the uniting central symbol and shrine of the entire Arab world and of all Islam. The Arabs revere and derive their beliefs from the same prophets as the Hebrews. They honor Abraham, honor Moses. They greatly honor Solomon. They honor Jesus too, as a prophet, Mohammed, however, is their ultimate prophet, and from him -- who was a considerable warrior himself -- they have derived their fanatic mythology of unrelenting war in G.o.d's name. divinely authorized war mythology too. For they too are a people who, according to their legend, are of the seed of Abraham: the progeny of Ishmael, his first and elder son. Moreover, according to this history, confirmed in the Koran, it was Abraham and Ishmael, before the birth of Isaac, who built in Mecca the sanctuary of the Ka'aba, which is the uniting central symbol and shrine of the entire Arab world and of all Islam. The Arabs revere and derive their beliefs from the same prophets as the Hebrews. They honor Abraham, honor Moses. They greatly honor Solomon. They honor Jesus too, as a prophet, Mohammed, however, is their ultimate prophet, and from him -- who was a considerable warrior himself -- they have derived their fanatic mythology of unrelenting war in G.o.d's name.

The jihad, jihad, the duty of the Holy War, is a concept developed from certain pa.s.sages of the Koran which, during the period of the Great Conquests (from the seventh to tenth centuries), were interpreted as defining the bounden duty of every Moslem male who is free, of full age, in full possession of his intellectual powers, and physically fit for service. "Fighting is prescribed for you," we read in the Koran, Sura 2, verse 216. "True, you have an antipathy to it: however, it is possible that your antipathy is to something that is nevertheless good for you. G.o.d knows, and you know not," To fight in the cause of Truth is one of the highest forms of charity," I read in a commentary to this pa.s.sage. "What can you offer that is more precious than your own life?" All lands not belonging to "the territory of Islam" the duty of the Holy War, is a concept developed from certain pa.s.sages of the Koran which, during the period of the Great Conquests (from the seventh to tenth centuries), were interpreted as defining the bounden duty of every Moslem male who is free, of full age, in full possession of his intellectual powers, and physically fit for service. "Fighting is prescribed for you," we read in the Koran, Sura 2, verse 216. "True, you have an antipathy to it: however, it is possible that your antipathy is to something that is nevertheless good for you. G.o.d knows, and you know not," To fight in the cause of Truth is one of the highest forms of charity," I read in a commentary to this pa.s.sage. "What can you offer that is more precious than your own life?" All lands not belonging to "the territory of Islam" (dar al-Islam) (dar al-Islam) are to be conquered and are known, therefore, as "the territory of war" are to be conquered and are known, therefore, as "the territory of war" (dar al-harb). (dar al-harb). "I am commanded," the Prophet is reported to have said, "to fight until men bear witness, there is no G.o.d but G.o.d and his Messenger is Mohammed." According to the ideal, one campaign a year, at least, must be undertaken by every Moslem prince against unbelievers. However, where this proves to be no longer possible, it suffices if an army, efficiently maintained, is kept trained and ready for the "I am commanded," the Prophet is reported to have said, "to fight until men bear witness, there is no G.o.d but G.o.d and his Messenger is Mohammed." According to the ideal, one campaign a year, at least, must be undertaken by every Moslem prince against unbelievers. However, where this proves to be no longer possible, it suffices if an army, efficiently maintained, is kept trained and ready for the jihad. jihad.

And the Jews, "the People of the Book," as they are here called, hold a special place in this thinking, since it was they who first received G.o.d's Word but then (according to Mohammed's view) repeatedly forsook it, backsliding, rejecting, and even slaying G.o.d's later prophets. In the Koran they are repeatedly addressed and threatened: of which pa.s.sages I shall cite but one, from Sura 17, verses 4-8 (and wherever the word "We" appears in this text, the reference is to G.o.d; where "you," to the Jews; while the "Book" is the Bible):

And We gave clear warning to the Children of Israel in the Book that twice would they do mischief on the earth and be elated with mighty arrogance, and twice would they be punished. When the first warnings came to pa.s.s, We sent against you Our servants given to terrible warfare [the Babylonians, 685 B.C.]: they entered the very inmost parts of your homes; and it was a warning completely fulfilled. Then did we grant you the Return as against them; We gave you increase in resources and sons, and made you the more numerous in manpower. If ye did well, ye did well for yourselves; if ye did evil, ye did it against yourselves. So when the second of the warnings came to pa.s.s, we permitted your enemies to disfigure your faces and to enter your Temple [the Romans, 70 A.D.] as it had been entered before, and to visit with destruction all that fell into their power. It may be that your Lord may yet show Mercy unto you; but if ye revert to your sins, we shall revert to Our punishments: and We have made h.e.l.l a prison for those who reject the Faith.

These, then, are the two war mythologies that are even today confronting each other in the highly contentious Near East and may yet explode our planet.

However, to return in thought to the past, of which our present is the continuation: the old Biblical ideal of offering a holocaust to Yahweh by ma.s.sacring every living thing in a captured town or city was but the Hebrew version of a custom general to the early Semites: the Moabites, the Amorites, the a.s.syrians, and all. However, about the middle of the eighth century B.C. the a.s.syrian Tiglath Pilesar III (r. 745-727) seems to have noticed that when everybody in a conquered province is slain there is no one left to enslave. Yet if any remain alive, they presently pull themselves together, and one has a revolt to put down. Tiglath Pilesar invented the procedure, therefore, of transferring populations from one region to another: when a city had been taken, its entire population was to be condemned to forced labor elsewhere, and the inhabitants of that other place transferred to the vacated site. The idea was effective and caught on; so that by the time two centuries more had elapsed, the entire Near East had been unsettled. There was hardly a land-rooted people left. When Israel fell its people were not ma.s.sacred, as they would have been half a century earlier. They were taken somewhere else, and another people (known later as Samaritans) was brought to inhabit their former kingdom. And so also when Jerusalem fell in the year 586, its people were not ma.s.sacred but transferred to Babylon, where, as we read in the famous Psalm 137:

By the waters of Babylon, there we sat down and wept, when we remembered Zion.

On the willows there we hung up our lyres.

For there our captors required of us songs, and our tormentors, mirth, saying, "Sing us one of the songs of Zion!"

How shall we sing the Lord's song in a foreign land?

If I forget you, O Jerusalem, let my right hand wither!

Let my tongue cleave to the roof of my mouth if I do not remember you, if I do not set Jerusalem above my highest joy!

Remember, O Lord, against the Edomites the day of Jerusalem, how they said, "Raze it, raze it!

Down to its foundations!"

O daughter of Babylon, you devastator!

Happy shall he be who requites you with what you have done to us!

Happy shall he be who takes your little ones and dashes them against the rock!

But then there came to pa.s.s, very suddenly, an altogether radical transformation of the whole mythology of the Near East, with the sudden appearance and brilliant victories of the Aryan Persians over every nation of the ancient world save Greece, from the Bosporus and Upper Nile to the Indus. Babylon fell in the year 539 B.C. to Cyrus the Great, whose idea for the government of an empire, however, was neither to ma.s.sacre nor to uproot, but to return peoples to their places, restoring them to their G.o.ds and governing them through subordinate kings of their own races and traditions. Thus he became the first King of Kings. And that t.i.tle of the powerful Persian monarchs became the t.i.tle presently of the Lord G.o.d of Israel himself, whose people Cyrus restored to their city and encouraged to the rebuilding of their Temple. In Isaiah 45 this gentile is even celebrated as a virtual Messiah, the anointed servant of Yahweh, the work of whose hand had been the work, actually, of Yahweh's hand, for the restoration of his people to their sacred seat. And if I read that chapter rightly, what it promises through its prophet is that ultimately it would be not the Persians, but the people themselves of Yahweh who would be reigning over the world in the name of G.o.d (Isaiah 45:14-25).

The actual mythology of the Persians, on the other hand, was not of Isaiah, but of Zarathustra (Greek, Zoroaster); and since it was to exert considerable influence not only on Judaism, but also on the whole development of Christianity, we shall do well to pause with it a moment before proceeding in our survey to the mythologies of peace.

The World Creator, according to this view, was Ahura Mazda, a G.o.d of truth and light, whose original creation was perfect. However, an opposing evil power of darkness and deception, Angra Mainyu, infused into it evils of all kinds, so that there occurred a general Fall into ignorance and there is in progress now a continuing conflict between the powers of light and of darkness, truth and deception. These, in the Persian view, are not particular to any race or tribe but are cosmic, general powers, and every individual, of whatever race or tribe, must, through his own free will, choose sides and align himself with the powers either of goodness or of evil in this world. If with the former, he will contribute through his thoughts, words, and deeds to the restoration of the universe to perfection; if however, with the latter, to his own great grief in a h.e.l.l appropriate to his life.

As the day of the ultimate world-victory approaches and the powers of darkness make their final desperate stand, there will come a season of general wars and universal catastrophe, after which there will arrive the ultimate savior, Saoshyant. Angra Mainyu and his demons will be utterly undone; the dead will be resurrected in bodies of immaculate light; h.e.l.l vanis.h.i.+ng, its souls, purified, will be released; and there will follow an eviternity of sheer peace, purity, joy, and perfection -- forever.

According to the view of the ancient Persian kings, it was they who, in a special way, were the representatives on earth of the cause and will of the Lord of Light. And so we find that in the great multiracial and multicultural empire of the Persians -- which, in fact, was the first such empire in the history of the world -- there was a religiously authorized imperialistic impulse, to the end that, in the name of truth, goodness, and the light, the Persian King of Kings should become the leader of mankind to the rest.i.tution of truth. The idea is one that has had a particular appeal to kings and has been taken over, accordingly, by conquering monarchs everywhere. In India the mythic image of the Chakravartin, for example, the universal king, the illumination of whose presence would bring peace and well-being to mankind, is a figure inspired largely by this thought. It is to be recognized in the royal emblems of the first Buddhist monarch, Ashoka, ca. 262-248 B.C. And in China, immediately following the turbulent period known as Chun Kuo, "of the Warring States," the first ruler of a united empire, s.h.i.+h Huang Ti (221-207 B.C.), governed, according to his claim, by the mandate of Heaven, under Heaven's law.

It is then hardly to be wondered if the enthusiastic Hebrew author of Isaiah 40-55, who was a contemporary of Cyrus the Great and living witness of the Persian restoration to Jerusalem of its people, gives evidence in his prophecies of the influence of Zoroastrian ideas; for example, in the famous pa.s.sages of Chapter 45: "Thus says the Lord to his anointed, to Cyrus. . . 'I form light and create darkness, I make weal and create woe, I am the Lord, who do all these things.' " It is in these chapters of the so-called Second or Deutero Isaiah that we find the earliest celebrations of Yahweh not simply as the greatest and most powerful G.o.d among G.o.ds, but as the one G.o.d of the universe, in whom not only Jews but also the gentiles are to find salvation: "Turn to me and be saved, all the ends of the earth!" we read, for instance. "For I am G.o.d, and there is no other" (Isaiah 45:22). Moreover, whereas the earlier idea of the Messiah of the pre-exilic prophets had been simply of an ideal king on David's throne, "to uphold it," as in Isaiah 9:6-7, "with justice and with righteousness from this time forth and for evermore"; in the post-exilic period, and particularly in the very late, apocalyptic writings of the Alexandrian age -- as, for instance, in the Book of Daniel 7:13-27 -- there is the notion of one who, at the end of historic time, should be given, over "all peoples, nations, and languages," "an everlasting dominion, which shall not pa.s.s away." And at that time, furthermore, "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Daniel 12:2).

There can be no doubt of the influence of Zoroastrian eschatology on such ideas as these of the end of the world and resurrection of the dead. Moreover, in the Essene Dead Sea Scrolls of the last century B.C., the influence of Persian thought is apparent at every turn. Their period itself, in fact, was one of such terrible tumult that the end of the world and coming of the savior Saoshyant might well have been expected by anyone familiar with the old Zoroastrian theme. Even in Jerusalem there was schism, with two contending parties in rivalry for the mastery: one supported by the Hasidim, the orthodox "pious one," who were loyal to the law; the other favoring Greek ideas. And when (as we are told in the Books of the Maccabees) those of the latter party went to the Greek Emperor Antiochus and gained from him permission to build themselves in Jerusalem a gymnasium, "according to the customs of the heathen, and made themselves uncirc.u.mcised, and forsook the holy covenant, and joined themselves to the heathen," new contentions arose within the holy city, which culminated when the Greeks, supporting the claims of an opportunistic h.e.l.lenizer to the office of the high priesthood, sacked the Temple and ordered heathen altars to be set up all over the land. For it was then, 168 B.C., in a village named Modein, that Mattathias and his five sons (the Maccabees) attacked and slew not only the first Jew who approached the heathen altar to sacrifice "according to the king's commandment," but also the Greek officer who had arrived to set it up. However, the Maccabees themselves then impudently a.s.sumed the t.i.tles of both the kings.h.i.+p and high priesthood, to which they were not by descent ent.i.tled, and there were perpetrated within that family a numbor of ugly betrayals and murders in subsequent struggles for the inheritance. The Pharisees, Hasidim, and others resenting these impieties rose presently in a revolt that was put down with the greatest cruelty by the reigning Alexander Jannaeus (r. 104-78), who crucified eight hundred of his enemies in a single night, slaughtered their wives and children before their eyes, and himself watched the executions, drinking and publicly disporting with his concubines. "Upon which so deep a terror seized on the people," wrote the Jewish historian Josephus in concluding his account of this atrocity, "that eight thousand of his opposers fled away the very next night, out of all Judea."1 It has been suggested that this event specifically may have been the occasion for the founding in the wilderness on the Dead Sea sh.o.r.e of the apocalyptic community of Qumran and the Dead Sea Scrolls. Its founders, in any case, foresaw the end of the world and were in all seriousness preparing themselves to be worthy to survive it and to continue into eternity the destiny of the remnant of G.o.d's people. Their expectation seems to have been that they would themselves const.i.tute an army of such virtue that with G.o.d's help they would conquer and purify the world. There would be a war to be fought, of forty years, of "the Sons of Light" against "the Sons of Darkness." (Compare the old Zoroastrian theme!) This would commence with a battle of six years against such immediate neighbors as the Moabites and Egyptians and, after a year of Sabbath rest, recommence with a series of campaigns against the peoples of remoter lands. On their trumpets and their standards the Covenanters would have written inspiring, flattering slogans: "The Elect of G.o.d," "The Princes of G.o.d," "The Chiefs of the Fathers of the Congregation," "The Hundred of G.o.d, a Hand of War against All Erring Flesh," "The Truth of G.o.d," "The Righteousness of G.o.d," 'The Glory of G.o.d," etc. But meanwhile, in Jerusalem, alas! two sons of Alexander Jannaeus were contending for the kings.h.i.+p. One of them invited the Romans in to a.s.sist him in his cause -- and that was that, 63 B.C.

Now it is of the very greatest interest to remark the sense that seems to have prevailed throughout that period, among the Jews of many persuasions, of the imminent end of the world. In a Zoroastrian context this would have brought the savior Saoshyant. In the post-exilic Jewish, it would be the Anointed, the Messiah, who appeared. The nations were to be annihilated. Even of Israel only a remnant would survive. And it was in this atmosphere of immediate urgency that Christianity came to birth. The prophet John the Baptist, baptizing only a few miles up the Jordan from the Dead Sea Covenanters, was also waiting, preparing the way, and to him it was that Jesus came; who thereafter fasted forty days in the desert and returned to deliver his own version of the general apocalyptic message.

And so what, then, is the outstanding difference between the message of Christ Jesus and that of the nearby Covenanters of Qumran? It would seem to me to be this: that the Covenanters were thinking of themselves as about to engage in battle as the Sons of Light with the Sons of Darkness, their posture, that is to say, being of preparation for war, whereas the gospel of Jesus was, rather, of the battle already resolved. "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies and pray for those that persecute you, so that you may be sons of your Father who is in heaven; for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:43-45). And exactly this, I would say, is the difference between a gospel of war and one of peace.

However, we come a little later to those startling words of Matthew 10: "Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's foes will be those of his own household. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me." And again in Luke 14 we encounter another echo of the same: "If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple."

The key to the meaning of all this, I believe, is in the last line here cited, and in the words immediately following each of our two quotations. In Matthew: "He who does not take his cross and follow me is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake will find it." And in Luke: "Whoever does not bear his own cross and come after me, cannot be my disciple." Still further, returning to Matthew (19:21): "Go sell what you possess and give to the poor. . .; and come, follow me." And again: "Follow me, and let the dead bury their dead" (8:22).

The ideal of this teaching is of an ascetic absolute abandonment of all the concerns of normal secular life, family ties, community, and all, leaving "the dead" -- i.e. those that we call the living -- "to bury their dead"; and in this the earliest Christian teaching is seen to have been of the order of the early Buddhist and of the Jain. It is a "forest teaching." And what it does to the general apocalyptic theme is to transform its reference radically from a historical future to a psychological present: the end of the world and coming of the Day of G.o.d, that is to say, are not to be awaited in the field of time, but to be achieved right now in solitude, in the chamber of the heart. And in confirmation of this meaning, we find in the last lines of the Gnostic Gospel According to Thomas Gospel According to Thomas that when Christ's disciples said to him, "When will the Kingdom come?" he replied: "It will not come by expectation; they will not say: 'See here,' or 'See there.' But the Kingdom of the Father is spread upon the earth and men do not see it." that when Christ's disciples said to him, "When will the Kingdom come?" he replied: "It will not come by expectation; they will not say: 'See here,' or 'See there.' But the Kingdom of the Father is spread upon the earth and men do not see it."

Moreover, that the allusion of Jesus's reference to the sword which he had brought cannot possibly have been to any weapon of physical warfare appears clearly in the scene of his arrest in the Garden of Gethsemane.

Judas came [we read], and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. And the betrayer had given them a sign, saying, "The one I shall kiss is the man; seize him." And he came up to Jesus at once and said, "Hail Rabbi!" And he kissed him. Jesus said to him, "Friend, do that for which you have come!" Then they came up and laid hands on Jesus and seized him. And behold, one of those who were with Jesus stretched out his hand and drew his sword, and struck the slave of the high priest and cut off his ear. Then Jesus said to him, "Put up your sword; for all who take the sword will perish by the sword" [Matthew 26:47-52].

Clear enough! Is it not? And yet that stout wielder of the sword, who is identified in the John Gospel (18:10) as Peter, was not the last of Jesus's followers to betray as surely as ever Judas did their teacher and his teaching. From the period of the victories of Constantine, fourth century A.D., the Church founded on the rock of that same good Peter's name was advanced very largely by swordsmans.h.i.+p. And at the height of the Middle Ages, under the mighty Pope Innocent III (1198-1216), the flas.h.i.+ng of Peter's zealous weapon attained to a blazing climax in the crackling fires of the Albigensian Crusade -- where the people going up in flames were the heretic Cathari, the self-styled Pure Ones, who had explicitly rejected the sword for lives of ascetic purity in peace.

An ascetic renunciation of the world and its life -- and even of the will to survive in life -- may be named, then, as the best-known discipline of peace that has been proposed, as yet, to mankind. And if one may judge from the historic circ.u.mstances of its original p.r.o.nouncement, it arose -- or at least caught on -- as a response to a desperate general sense of things falling apart. The earlier mythic notion had been of a great war, a holy terminal war, through which a universal reign of peace should be ultimately established at the end of historic time: which, however, was not properly a mythology of peace but a summons, rather, to war, perpetual war -- until. . . And, ironically, no sooner had the ascetic Christian message pa.s.sed from the lips of Jesus to the ears of his closest follower than it became transformed into (and has remained ever since interpreted as) only another such doctrine of the Holy War, jihad, jihad, or crusade. So let us review and compare now, briefly, the ideals and destinies of a number of other of the best-known ascetic mythologies of peace. or crusade. So let us review and compare now, briefly, the ideals and destinies of a number of other of the best-known ascetic mythologies of peace.

Undoubtedly the most austere and ruthlessly consistent is the religion of the Jains of India, whose teacher Mahavira was a contemporary of the Buddha. Mahavira's teaching was already at that time of great age, he having been but the last of a long series of Jain teachers known as "pa.s.sage-makers," Tirthankaras, dating back to prehistoric times. And according to the absolutely nonviolent teaching of this line of sages, the candidate for release from rebirth must neither kill nor hurt any being, nor eat any animal flesh. He may not even drink water at night, for fear of swallowing insects possibly floating on the surface. Vows are to be a.s.sumed, limiting the number of steps taken a day; because every time a step is taken the lives of insects, worms, and the like are endangered. Jain yogis in the forest carry little brooms with which to sweep the ground before each step; and to this day you may see in Bombay monks and nuns of the Jain sect wearing cheesecloth masks across nose and mouth (like surgeons in the operating room) to insure against their inhaling any living thing. One is not to eat fruits that have been plucked; one is to wait for the fruits to fall. Nor is one to cut living plants with a blade. Logically, the goal of the Jain monk is an early death; not, however, before his will to life has been absolutely quenched. For if he should die with the least impulse to live, to enjoy, or to protect his own life, he would surely be reborn and so be back in this dreadful world again, again hurting and murdering things.

Now Buddhism in its primitive form was closely related to the Jain sect; however, with a critical s.h.i.+ft of accent from the literal quenching of one's life to the quenching, rather, of one's ego. What is to be got rid of is the sense of "I" and "mine," the impulse to protect oneself, one's property, and one's life. Thus the accent is rather psychological than physical, and yet here too we may find that an absolute rule of virtue maintained to the bitter end may lead ultimately to something very much like an absolute denial of life.

For example, there is the Buddhist pious tale of the case of King Vessantara, who was asked by a neighboring monarch for the loan of his imperial white elephant. White elephants attract clouds, and the clouds of course bring rain. King Vessantara, being selfless, gave the elephant away without a second thought. However, his people were indignant that he should have shown so little concern for their own welfare, and exiled him from their kingdom, together with his family. In carriages, the royal house departed; but when about to enter the forest, they were approached by a company of Brahmins, who asked for the carriages and horses; and Vessantara, selfless absolutely, with no sense whatsoever of "I" and "mine," gave up these valuables willingly and with his family entered the dangerous forest afoot. Next he was approached by an old Brahmin who asked to be given the children. The mother selfishly protested; but the king with no sense of "I" and "mine" delivered the children willingly -- into slavery. Then the wife was asked for, and she too was surrendered.

One learns from this tale what Jesus meant when admonis.h.i.+ng us to give up father and mother, son and daughter, yea, and our own lives, in following him; when asked for our coat, to give our cloak also, and when struck, to turn the other cheek. In the pious Buddhist fable everything turned out for the best, of couse, since the Brahmins were actually G.o.ds testing the king; and the children, wife, and all had been taken safely to the palace of the grandparents -- much as in the Bible story of Abraham, where the sacrifice of Isaac was stayed by the hand of the G.o.d, who was just testing. The question remains in both legends equally, nevertheless, as to where virtue ends and vice begins in such pious adventures. How far, for example, will the absolute pacifist go in defending absolutely no one and nothing but his own so-spiritual purity? The question is not irrelevant to our own times.

But now, moving still farther eastward, to China and j.a.pan, we come to another cl.u.s.ter of mythologies of peace, particularly of Lao-tzu and Confucius. Many would term the founding thought of these mythologies romantic; for it is simply that there is through all of nature an all-suffusing spiritual harmony: an orderly interaction through all life and lives, through all history and historical inst.i.tutions, of those two principles or powers, active and pa.s.sive, light and dark, hot and cold, heavenly and earthly, known as yang yang and and yin. yin. The force of the principle of The force of the principle of yang yang predominates in youth; that of predominates in youth; that of yin, yin, later and increasingly in old age. later and increasingly in old age. Yang Yang is dominant in summer, in the south, and at noon; is dominant in summer, in the south, and at noon; yin yin in winter, in the north, and at night. The way of their alternations through all things is the Way of all things, the in winter, in the north, and at night. The way of their alternations through all things is the Way of all things, the Tao. Tao. And by putting oneself in accord with the Tao -- one's time, one's world, oneself -- one accomplishes the ends of life and is at peace in the sense of being in harmony with all things. And by putting oneself in accord with the Tao -- one's time, one's world, oneself -- one accomplishes the ends of life and is at peace in the sense of being in harmony with all things.

The best known, most richly inspired statement of this Taoist philosophy is to be found in a little work of eighty-one stanzas known as the Tao Teh Ching, Tao Teh Ching, or "Book of the Virtue of the Tao," which is attributed to a legendary, long-bearded sage called Lao-tzu, "the old boy." or "Book of the Virtue of the Tao," which is attributed to a legendary, long-bearded sage called Lao-tzu, "the old boy."

When a magistrate follows the Tao [we read in the thirtieth stanza of this wisdom book]2 he has no need to resort to force of arms to strengthen the Empire, because his business methods alone will show good returns. Briars and thorns grow rank where an army camps. But harvests are the sequence of a great war. The good ruler will be resolute, and then stop, he dare not take by force. One should be resolute, but not boastful; resolute, but not haughty; resolute, but not arrogant; resolute, but yielding when it cannot be avoided; resolute, but he must not resort to violence. With a resort to force, things flourish for a time, but then decay. This is not like the Tao, and that which is not Tao-like will soon cease. he has no need to resort to force of arms to strengthen the Empire, because his business methods alone will show good returns. Briars and thorns grow rank where an army camps. But harvests are the sequence of a great war. The good ruler will be resolute, and then stop, he dare not take by force. One should be resolute, but not boastful; resolute, but not haughty; resolute, but not arrogant; resolute, but yielding when it cannot be avoided; resolute, but he must not resort to violence. With a resort to force, things flourish for a time, but then decay. This is not like the Tao, and that which is not Tao-like will soon cease.

And again, in stanza 31:

Even successful arms, among all implements, are unblessed. All men come to detest them. Therefore the one who follows the Tao does not rely on them. Arms are, of all tools, unblessed. They are not the implements of a wise man. Only as a last resort does he employ them.

Peace and quietude are esteemed by the wise man, and even when victorious he does not rejoice, because rejoicing over a victory is the same as rejoicing over the killing of men. If he rejoices over the killing of men, do you think he will ever really master the Empire?

However, as the world well knows, the long, long history of China has been distinguished largely by the reigns of merciless despots alternating with chaotic centuries of war; and, at least from the Period of the Warring States (453-221 B.C.) onward, the maneuvers of large professional armies have had considerably more influence on the course of Chinese politics than anything like Lao-tzu's type of "Virtue of the Tao." It is, in fact, from that greatly turbulent period that there have come down to our time two completely hard-headed, thoroughly Machiavellian works on the arts of gaining and maintaining power: the first, the so-called Book of the Lord Shang Book of the Lord Shang (translated by J. J. L. Duyvendak, London, 1928), and, second, Sun Tzu's (translated by J. J. L. Duyvendak, London, 1928), and, second, Sun Tzu's The Art of War The Art of War (translated by Samuel B. Griffith, Oxford University Press, 1963). Let me quote briefly, first, from Sun Tzu (I. 1-9): (translated by Samuel B. Griffith, Oxford University Press, 1963). Let me quote briefly, first, from Sun Tzu (I. 1-9):

War is a matter of vital importance to the State; the province of life or death; the road to survival or ruin. It is mandatory that it be thoroughly studied. Therefore, appraise it in terms of the five fundamental factors and make comparisons of the seven elements later named. So you may a.s.sess its essentials.

The first of these factors is moral influence (tao); (tao); the second, weather; the third, terrain; the fourth, command; and the fifth, doctrine. By moral influence the second, weather; the third, terrain; the fourth, command; and the fifth, doctrine. By moral influence (tao) (tao) I mean that which causes people to be in harmony with their leaders, so that they will accompany them in life and unto death without fear of mortal peril. By weather I mean the interaction of natural forces; the effects of winter's cold and summer's heat and the conduct of military operations in accordance with the seasons. By terrain I mean distances, whether the ground is traversed with ease or difficulty, whether it is open or constricted, and the chances of life or death. By command I mean the general's qualities of wisdom, sincerity, humanity, courage, and strictness. By doctrine I mean organization, control, a.s.signment of appropriate ranks to officers, regulation of supply routes, and the provision of princ.i.p.al items used by the army. There is no general who has not heard of these five matters. Those who master them win; those who do not are defeated. I mean that which causes people to be in harmony with their leaders, so that they will accompany them in life and unto death without fear of mortal peril. By weather I mean the interaction of natural forces; the effects of winter's cold and summer's heat and the conduct of military operations in accordance with the seasons. By terrain I mean distances, whether the ground is traversed with ease or difficulty, whether it is open or constricted, and the chances of life or death. By command I mean the general's qualities of wisdom, sincerity, humanity, courage, and strictness. By doctrine I mean organization, control, a.s.signment of appropriate ranks to officers, regulation of supply routes, and the provision of princ.i.p.al items used by the army. There is no general who has not heard of these five matters. Those who master them win; those who do not are defeated.

And from The Book of the Lord Shang The Book of the Lord Shang (I.8 and 10-12): (I.8 and 10-12):

The country depends on agriculture and war for its peace, and likewise the ruler, for his honor. . . If, in a country, there are the following ten things: poetry and history, rites and music, virtue and the cultivation thereof, benevolence and integrity, sophistry and intelligence, then the ruler has no one whom he can employ for defence and warfare. . . But if a country banishes these ten things, enemies will not dare to approach, and even if they should, they would be driven back. . . A country that loves strength makes a.s.saults with what is difficult and thus it will be successful. A country that loves sophistry makes a.s.saults with what is easy and thus it will be in danger. . . When a country is in peril and the ruler in anxiety, it is of no avail to the settling of this danger, for professional talkers to form battalions. The reason why a country is in danger and its ruler in anxiety lies in some strong enemy or in another big state.

Farming, trade and office are the three permanent functions in a state, and these three functions give rise to six parasitic functions, which are called: care for old age, living on others, beauty, love, ambition, and virtuous conduct. If these six parasites find an attachment, there will be dismemberment. . .

A country where the virtuous govern the wicked will suffer from disorder, so that it will be dismembered; but a country where the wicked govern the virtuous will be orderly, so that it will become strong. . .

If penalties are made heavy and rewards light, the ruler loves his people and they will die for him; but if rewards are made heavy and penalties light, the ruler does not love his people, nor will they die for him.

And finally:

If things are done that the enemy would be ashamed to do, there is an advantage.