The Outline of History, H. G. Wells [series like harry potter .txt] 📗

of Zebedee, come unto him, saying Master, we would that thou shouldest do, for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you? They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. And when the ten heard it, they began to be much displeased with James and John. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many. [6]

 

This was cold comfort for those who looked for a due reward for their services and hardships in his train. They could not believe this hard doctrine of a kingdom of service which was its own exceeding great reward. Even after his death upon the cross, they could still, after their first dismay, revert to the belief that he was nevertheless in the vein of the ancient world of pomps, and privileges, that presently by some amazing miracle he would become undead again and return, and set up his throne with much splendour and graciousness in Jerusalem. They thought his life was a stratagem and his death a trick.

 

He was too great for his disciples. And in view of what he plainly said, is it any wonder that all who were rich and prosperous felt a horror of strange things, a swimming of their world at his teaching? Perhaps the priests and the rulers and the rich men understood him better than his followers. He was dragging out all the little private reservations they had made from social service into the light of a universal religious life.

 

He was like some terrible moral huntsman digging mankind out of the snug burrows in which they had lived hitherto. In the white blaze of this kingdom of his there was to be no property, no privilege, no pride and precedence; no motive indeed and no reward but love. Is it any wonder that men were dazzled and blinded and cried out against him? Even his disciples cried out when he would not spare them the light. Is it any wonder that the priests realized that between this man and themselves there was no choice but that he or priestcraft should perish? Is it any wonder that the Roman soldiers, confronted and amazed by something soaring over their comprehension and threatening all their disciplines, should take refuge in wild laughter, and crown him with thorns and robe him in purple and make a mock Caesar of him? For to take him seriously was to enter upon a strange and alarming life, to abandon habits, to control instincts and impulses, to essay an incredible happiness. . . .

 

Is it any wonder that to this day this Galilean is too much for our small hearts?

 

29.3 The Universal Religions

 

Yet be it noted that while there was much in the real teachings of Jesus that a rich man or a priest or a trader or an imperial official or any ordinary respectable citizen could not accept without the most revolutionary changes in his way of living, yet there was nothing that a follower of the actual teaching of Gautama Sakya might not receive very readily, nothing to prevent a primitive Buddhist from being also a Nazarene, and nothing to prevent a personal disciple of Jesus from accepting all the recorded teachings of Buddha.

 

Again consider the tone of this extract from the writings of a Chinaman, Mo Ti, who lived somewhen in the fourth century B.C., - when the doctrines of Confucius and Lao Tse prevailed in China, before the advent of Buddhism to that country, and note how Nazarene it is.

 

The mutual attacks of state on state; the mutual usurpations, of family on family; the mutual robberies of man on man; the want of kindness on the part of the sovereign and of loyalty on the part of the minister; the want of tenderness and filial duty between father and sonthese, and such as these, are the things injurious to the empire. All this has arisen from want of mutual love. If but that one virtue could be made universal, the princes loving one another would have no battle-fields; the chiefs of families would attempt no usurpations; men would commit no robberies; rulers and ministers would be gracious and loyal; fathers and sons would be kind and filial; brothers would be harmonious and easily reconciled. Men in general loving one another, the strong would not make prey of the weak; the many would not plunder the few, the rich would not insult the poor, the noble would not be insolent to the mean; and the deceitful would not impose upon the simple. [7]

 

This is extraordinarily like the teaching of Jesus of Nazareth cast into political terms. The thoughts of Mo Ti came close to the Kingdom of Heaven.

 

This essential identity is the most important historical aspect of these great world religions. They were in their beginnings quite unlike the priest, altar, and temple cults, those cults for the worship of definite finite gods that played so great and so essential a part in the earlier stages of man's development between 15,000 B.C. and 600 B.C. These new world religions, from 600 B.C. onward, were essentially religions of the heart and of the universal sky. They swept away all those various and limited gods that had served the turn of human needs since the first communities were welded together by fear and hope. And presently when we come to Islam we shall find that for a third time the same fundamental new doctrine of the need of a universal devotion of all men to one Will reappears. Warned by the experiences of Christianity, Muhammad was very emphatic in insisting that he himself was merely a man and so saved his teaching from much corruption and misrepresentation.

 

We speak of these great religions of mankind which arose between the Persian conquest of Babylon and the break-up of the Roman empire as rivals; but it is their defects, their accumulations and excrescences, their differences of language and phrase, that cause the rivalry; and it is not to one overcoming the other or to any new variant replacing them that we must look, but to the white truth in each being burnt free from its dross, and becoming manifestly the same truthnamely, that the hearts of men, and therewith all the lives and institutions of men, must be subdued to one common Will, ruling them all. [8]

 

And though much has been written foolishly about the antagonism of science and religion, there is indeed no such antagonism. What all these world religions declare by inspiration and insight, history as it grows clearer and science as its range extends display, as a reasonable and demonstrable fact, that men form one universal brotherhood, that they spring from one common origin, that their individual lives, their nations and races, interbreed and blend and go on to merge again at last in one common human destiny upon this little planet amidst the stars. And the psychologist can now stand beside the preacher and assure us that there is no reasoned peace of heart, no balance and no safety in the soul, until a man in losing his life has found it, and has schooled and disciplined his interests and will beyond greeds, rivalries, fears, instincts, and narrow affections. The history of our race and personal religious experience run so closely parallel as to seem to a modern observer almost the same thing; both tell of a being at first scattered and blind and utterly confused, feeling its way slowly to the serenity and salvation of an ordered and coherent purpose. That, in the simplest, is the outline of history; whether one have a religious purpose or disavow a religious purpose altogether, the lines of the outline remain the same.

 

29.4 The Crucifixion of Jesus of Nazareth

 

In the year 30 A.D., while Tiberius, the second emperor, was Emperor of Rome and Pontius Pilate was procurator of Judea, a little while before the Feast of the Passover, Jesus of Nazareth came into Jerusalem. Probably he came then for the first time. Hitherto he had been preaching chiefly in Galilee, and for the most part round and about the town of Capernaum. In Capernaum be had preached in the synagogue.

 

His entry into Jerusalem was a pacific triumph. He had gathered a great following in Galileehe had sometimes to preach from a boat upon the Lake of Galilee, because of the pressure of the crowd upon the shoreand his fame had spread before him to the capital.

 

Great crowds came out to greet him. It is clear they did not understand the drift of his teaching, and that they shared the general persuasion that by some magic of righteousness he was going to overthrow the established order. He rode into the city upon the foal of an ass that had been borrowed by his disciples. The crowd accompanied him with cries of triumph and shouts of Hosanna, a word of rejoicing.

 

He went to the temple. Its outer courts were cumbered with the tables of money-changers and with the stalls of those who sold doves to be liberated by pious visitors to the temple. These traders upon religion he and his followers cast out, overturning the tables. It was almost his only act of positive rule.

 

Then for a week he taught in Jerusalem, surrounded by a crowd of followers who made his arrest by the authorities difficult. Then officialdom gathered itself together against this astonishing intruder. One of his disciples, Judas, dismayed and disappointed at the apparent ineffectiveness of this capture of Jerusalem, went to the Jewish priests to give them his advice and help in the arrest of Jesus. For this service he was rewarded with thirty pieces of silver. The high priest and the Jews generally had many reasons for dismay at this gentle insurrection that was filling the streets with excited crowds; for example, the Romans might misunderstand it or use it as an occasion to do some mischief to the whole Jewish people. Accordingly the high priest Caiaphas, in his anxiety to show his loyalty to the Roman overlord, was the leader in the proceedings against this unarmed Messiah, and the priests and the orthodox mob of Jerusalem the chief accusers of Jesus.

 

How he was arrested in the garden of Gethsemane, how he was tried and sentenced by Pontius Pilate, the Roman procurator, how he was scourged and mocked by the Roman soldiers and crucified upon the hill called Golgotha, is told with unsurpassable simplicity and dignity in the gospels.

 

The revolution collapsed utterly. The disciples of Jesus with one accord deserted him, and Peter, being taxed as one of