God and my Neighbour Part 28

The Eighth Edict has:

The acts and the practice of religion, to wit, sympathy, charity, truthfulness, purity, gentleness, kindness.

The Sixth Edict has:

I consider the welfare of all people as something for which I must work.

The Dhauli Edict has:

If a man is subject to slavery and ill-treatment, from this moment he shall be delivered by the king from this and other captivity. Many men in this country suffer in captivity, therefore the stupa containing the commands of the king has been a great want.

Is it reasonable to suppose that a people possessing so much wisdom, mercy, and purity two centuries before Christ was born could need to borrow from the Christian ethics?

Mr. Lillie says of King Asoka:

He antedates Wilberforce in the matter of slavery. He antedates Howard in his humanity towards prisoners. He antedates Tolstoy in his desire to turn the sword into a pruning-hook. He antedates Rousseau, St. Martin, Fichte in their wish to make interior religion the all in all.

King Asoka abolished slavery, denounced war, taught spiritual religion and purity of life, founded hospitals, forbade blood sacrifices, and inculcated religious toleration, two centuries before the birth of Christ.

Centuries before King Asoka the Buddhists sent out missionaries all over the world.

Which religion was the borrower from the other--Buddhism or Christianity?

Two centuries before Christ, King Asoka had cut upon the rocks these words:

I pray with every variety of prayer for those who differ with me in creed, that they, following after my example, may with me attain unto eternal salvation. And whoso doeth this is blessed of the inhabitants of this world; and in the next world endless moral merit resulteth from such religious charity --_Edict XI_.

How many centuries did it take the Christians to rise to that level of wisdom and charity? How many Christians have reached it yet?

But the altruistic idea is very much older than Buddha, for it existed among forms of life very much earlier and lower than the human, and has, indeed, been a powerful factor in evolution.

Speaking of "The Golden Rule" in his _Confessions of Faith of a Man of Science_, Haeckel says:

In the human family this maxim has always been accepted as self-evident; as ethical instinct it was an inheritance derived from our animal ancestors. It had already found a place among the herds of apes and other social mammals; in a similar manner, but with wider scope, it was already present in the most primitive communities and among the hordes of the least advanced savages. Brotherly love--mutual support, succour, protection, and the like--had already made its appearance among gregarious animals as a social duty; for without it the continued existence of such societies is impossible. Although at a later period, in the case of man, these moral foundations of society came to be much more highly developed, their oldest prehistoric source, as Darwin has shown, is to be sought in the social instincts of animals. Among the higher vertebrates (dogs, horses, elephants, etc.), as among the higher articulates (ants, bees, termites, etc.), also, the development of social relations and duties is the indispensable condition of their living together in orderly societies. Such societies have for man also been the most important instrument of intellectual and moral progress.

It is not to revelation that we owe the ideal of human brotherhood, but to evolution. It is because altruism is better than selfishness that it has survived. It is because love is stronger and sweeter than greed that its influence has deepened and spread. From the love of the animal for its mate, from the love of parents for their young, sprang the ties of kindred and the loyalty of friendship; and these in time developed into tribal, and thence into national patriotism. And these stages of altruistic evolution may be seen among the brutes. It remained for Man to take the grand step of embracing all humanity as one brotherhood and one nation.

But the root idea of fraternity and mutual loyalty was not planted by any priest or prophet. For countless ages universal brotherhood has existed among the bison, the swallow, and the deer, in a perfection to which humanity has not yet attained.

For a fuller account of this animal origin of fraternity I recommend the reader to two excellent books, _The Martyrdom of Man_, by Winwood Reade (Kegan Paul), and _Mutual Aid_, by Prince Kropotkin (Heinemann).

But the Christian claims that Christ taught a new gospel of love, and mercy, and goodwill to men. That is a great mistake. Christ did not originate one single new ethic.

The Golden Rule was old. The Lord's Prayer was old. The Sermon on the Mount was old. With the latter I will deal briefly. For a fuller statement, please see the R.P.A. sixpenny edition of Huxley's _Lectures and Essays_, and _Christianity and Mythology_, by J. M. Robertson.

Shortly stated, Huxley's argument was to the following effect:

That Mark's Gospel is the oldest of the Synoptic Gospels, and that Mark's Gospel does not contain, nor even mention, the Sermon on the Mount. That Luke gives no Sermon on the Mount, but gives what may be called a "Sermon on the Plain." That Luke's sermon differs materially from the sermon given by Matthew. That the Matthew version contains one hundred and seven verses, and the Luke version twenty-nine verses.

Huxley's conclusion is as follows:

"Matthew," having a _cento_ of sayings attributed--rightly or wrongly it is impossible to say--to Jesus among his materials, thought they were, or might be, records of a continuous discourse and put them in a place he thought likeliest. Ancient historians of the highest character saw no harm in composing long speeches which never were spoken, and putting them into the mouths of statesmen and warriors; and I presume that whoever is represented by "Matthew" would have been grievously astonished to find that any one objected to his following the example of the best models accessible to him.

But since Huxley wrote those words more evidence has been produced. From the Old Testament, from the Talmud, and from the recently-discovered _Teaching of the Twelve Apostles_ (a pre-Christian work) the origins of the Sermon on the Mount have been fully traced.

Agnostic criticism now takes an att.i.tude towards this sermon which may be thus expressed:

1. The sermon never was preached at all. It is a written compilation.

2. The story of the mount is a myth. The name of the mount is not given. It is not reasonable to suppose that Jesus would lead a mult.i.tude up a mountain to speak to them for a few minutes. The mountain is an old sun-myth of the Sun G.o.d on his hill, and the twelve apostles are another sun-myth, and represent the signs of the Zodiac.

3. There is nothing in the alleged sermon that was new at the time of its alleged utterance.

Of course, it may be claimed that the arrangement of old texts in a new form const.i.tutes a kind of originality; as one might say that he who took flowers from a score of gardens and arranged them into one bouquet produced a new effect of harmony and beauty. But this credit must be given to the compilers of the gospels' version of the Sermon on the Mount.

Let us take a few pre-Christian morals.

s.e.xtus said: "What you wish your neighbours to be to you, such be also to them."

Isocrates said: "Act towards others as you desire others to act towards you."

Lao-tze said: "The good I would meet with goodness, the not-good I would also meet with goodness."

Buddha said: "Hatred does not cease by hatred at any time: hatred ceases by love."

And again: "Let us live happily, not hating those who hate us."

In the Talmud occur the following Jewish antic.i.p.ations of Christian morals:

Love peace, and seek it at any price.

Remember that it is better to be persecuted than persecutor.

To whom does G.o.d pardon sins?--To him who himself forgives injuries.

Those who undergo injuries without returning it, those who hear themselves vilified and do not reply, who have no motive but love, who accept evils with joy; it is of them that the prophet speaks when he says the friends of G.o.d shall shine one day as the sun in all his splendour.

It is not the wicked we should hate, but wickedness.

Be like G.o.d, compa.s.sionate, merciful.

Judge not your neighbour when you have not been in his place.

He who charitably judges his neighbour shall be charitably judged by G.o.d.

Do not unto others that which it would be disagreeable to you to suffer yourself, that is the main part of the law; all the rest is only commentary.

From the Old Testament come such morals as: