University of Virginia Library

7. PART VII

STORIES GIVEN TO AID THE PERSECUTED JEWS

ESARHADDON, KING OF ASSYRIA

THE Assyrian King, Esarhaddon, had conquered the kingdom of King Lailie, had destroyed and burnt the towns, taken all the inhabitants captive to his own country, slaughtered the warriors, beheaded some chieftains and impaled or flayed others, and had confined King Lailie himself in a cage.

As he lay on his bed one night, King Esarhaddon was thinking how he should execute Lailie, when suddenly he heard a rustling near his bed, and opening his eyes saw an old man with a long grey bead and mild eyes.

'You wish to execute Lailie?' asked the old man.

'Yes,' answered the King. 'But I cannot make up my mind how to do it.'

'But you are Lailie,' said the old man.

'That's not true,' replied the King. 'Lailie is Lailie, and I am I.'

'You and Lailie are one,' said the old man. 'You only imagine you are not Lailie, and that Lailie is not you.'

'What do you mean by that?' said the King. 'Here am I, lying on a soft bed; around me are obedient men-slaves and women-slaves, and to-morrow I shall feast with my friends as I did to-day; whereas Lailie is sitting like a bird in a cage, and to-morrow he will be impaled, and with his tongue hanging out will struggle till he dies, and his body will be torn in pieces by dogs.'

'You cannot destroy his life,' said the old man.

'And how about the fourteen thousand warriors I killed, with whose bodies I built a mound?' said the King. 'I am alive, but they no longer exist. Does not that prove that I can destroy life?'

'How do you know they no longer exist?'

'Because I no longer see them. And, above all, they were tormented, but I was not. It was ill for them, but well for me.'

'That, also, only seems so to you. You tortured yourself, but not them.'

'I do not understand,' said the King.

'Do you wish to understand?'

'Yes, I do.'

'Then come here,' said the old man, pointing to a large font full of water.

The King rose and approached the font.

'Strip, and enter the font.'

Esarhaddon did as the old man bade him.

'As soon as I begin to pour this water over you,' said the old man, filling a pitcher with the water, 'dip down your head.'

The old man tilted the pitcher over the King's

head and the King bent his head till it was under water.

And as soon as King Esarhaddon was under the water he felt that he was no longer Esarhaddon, but some one else. And, feeling himself to be that other man, he saw himself lying on a rich bed, beside a beautiful woman. He had never seen her before, but he knew she was his wife. The woman raised herself and said to him:

'Dear husband, Lailie! You were wearied by yesterday's work and have slept longer than usual, and I have guarded your rest, and have not roused you. But now the Princes await you in the Great Hall. Dress and go out to them.'

And Esarhaddon — understanding from these words that he was Lailie, and not feeling at all surprised at this, but only wondering that he did not know it before — rose, dressed, and went into the Great Hall where the Princes awaited him.

The Princes greeted Lailie, their King, bowing to the ground, and then they rose, and at his word sat down before him; and the eldest of the Princes began to speak, saying that it was impossible longer to endure the insults of the wicked King Esarhaddon, and that they must make war on him. But Lailie disagreed, and gave orders that envoys shall be sent to remonstrate with King Esarhaddon; and he dismissed the Princes from the audience. Afterwards he appointed men of note to act as ambassadors, and impressed on them what they were to say to King Esarhaddon. Having finished this business, Esarhaddon — feeling himself to be Lailie — rode out to hunt wild asses. The hunt was successful. He killed two wild asses himself, and having returned home, feasted with his friends, and witnessed a dance of slave girls. The next day he went to the Court, where he was awaited by petitioners suitors, and

prisoners brought for trial; and there as usual he decided the cases submitted to him. Having finished this business, he again rode out to his favourite amusement: the hunt. And again he was successful: this time killing with his own hand an old lioness, and capturing her two cubs. After the hunt he again feasted with his friends, and was entertained with music and dances, and the night he spent with the wife whom he loved.

So, dividing his time between kingly duties and pleasures, he lived for days and weeks, awaiting the return of the ambassadors he had sent to that King Esarhaddon who used to be himself. Not till a month had passed did the ambassadors return, and they returned with their noses and ears cut off.

King Esarhaddon had ordered them to tell Lailie that what had been done to them — the ambassadors — would be done to King Lailie himself also, unless he sent immediately a tribute of silver, gold, and cypress-wood, and came himself to pay homage to King Esarhaddon.

Lailie, formerly Esarhaddon, again assembled the Princes, and took counsel with them as to what he should do. They all with one accord said that war must be made against Esarhaddon, without waiting for him to attack them. The King agreed; and taking his place at the head of the army, started on the campaign. The campaign lasts seven days. Each day the King rode round the army to rouse the courage of his warriors. On the eighth day his army met that of Esarhaddon in a broad valley through which a river flowed. Lailie's army fought bravely, but Lailie, formerly Esarhaddon, saw the enemy swarming down from the mountains like ants, over-running the valley and overwhelming his army; and, in his chariot, he flung himself into the midst of the battle, hewing and felling the

enemy. But the warriors of Lailie were but as hundreds, while those of Esarhaddon were as thousands; and Lailie felt himself wounded and taken prisoner. Nine days he journeyed with other captives, bound, and guarded by the warriors of Esarhaddon. On the tenth day he reached Nineveh, and was placed in a cage. Lailie suffered not so much from hunger and from his wound as from shame and impotent rage. He felt how powerless he was to avenge himself on his enemy for all he was suffering. All he could do was to deprive his enemies of the pleasure of seeing his sufferings; and he firmly resolved to endure courageously without a murmur, all they could do to him. For twenty days he sat in his cage, awaiting execution. He saw his relatives and friends led out to death; he heard the groans of those who were executed: some had their hands and feet cut off, others were flayed alive, but he showed neither disquietude, nor pity, nor fear. He saw the wife he loved, bound, and led by two black eunuchs. He knew she was being taken as a slave to Esarhaddon. That, too, he bore without a murmur. But one of the guards placed to watch him said, 'I pity you, Lailie; you were a king, but what are you now?' And hearing these words, Lailie remembered all he had lost. He clutched the bars of his cage, and, wishing to kill himself, beat his head against them. But he had not the strength to do so and, groaning in despair, he fell upon the floor of his cage.

At last two executioners opened his cage door, and having strapped his arms tight behind him, led him to the place of execution, which was soaked with blood. Lailie saw a sharp stake dripping with blood, from which the corpse of one of his friends had just been torn, and he understood that this had been done that the stake might serve for

his own execution. They stripped Lailie of his clothes. He was startled at the leanness of his once strong, handsome body. The two executioners seized that body by its lean thighs; they lifted him up and were about to let him fall upon the stake.

'This is death, destruction!' thought Lailie, and, forgetful of his resolve to remain bravely calm to the end, he sobbed and prayed for mercy. But no one listened to him.

'But this cannot be,' thought he. 'Surely I am asleep. It is a dream.' And he made an effort to rouse himself, and did indeed awake, to find himself neither Esarhaddon nor Lailie — but some kind of an animal. He was astonished that he was an animal, and astonished, also, at not having known this before.

He was grazing in a valley, tearing the tender grass with his teeth, and brushing away flies with his long tail. Around him was frolicking a long-legged, dark-gray ass-colt, striped down its back. Kicking up its hind legs, the colt galloped full speed to Esarhaddon, and poking him under the stomach with its smooth little muzzle, searched for the teat, and, finding it, quieted down, swallowing regularly. Esarhaddon understood that he was a she-ass, the colt's mother, and this neither surprised nor grieved him, but rather gave him pleasure. He experienced a glad feeling of simultaneous life in himself and in his offspring.

But suddenly something flew near with a whistling sound and hit him in the side, and with its sharp point entered his skin and flesh. Feeling a burning pain, Esarhaddon — who was at the same time the ass — tore the udder from the colt's teeth, and laying back his ears galloped to the herd from which he had strayed. The colt kept up with him, galloping by his side. They had already nearly

reached the herd, which had started off, when another arrow in full flight struck the colt's neck. It pierced the skin and quivered in its flesh. The colt sobbed piteously and fell upon its knees. Esarhaddon could not abandon it, and remained standing over it. The colt rose, tottered on its long, thin legs, and again fell. A fearful two-legged being — a man — ran up and cut its throat.

'This cannot be; it is still a dream! thought Esarhaddon, and made a last effort to awake. 'Surely I am not Lailie, nor the ass, but Esarhaddon!'

He cried out, and at the same instant lifted his head out of the font. . . . The old man was standing by him, pouring over his head the last drops from the pitcher.

'Oh, how terribly I have suffered! And for how long!' said Esarhaddon.

'Long?' replied the old man, 'you have only dipped your head under water and lifted it again; see, the water is not yet all out of the pitcher. Do you now understand?'

Esarhaddon did not reply, but only looked at the old man with terror.

'Do you now understand,' continued the old man, 'that Lailie is you, and the warriors you put to death were you also? And not the warriors only, but the animals which you slew when hunting and ate at your feasts were also you. You thought life dwelt in you alone but I have drawn aside the veil of delusion, and have let you see that by doing evil to others you have done it to yourself also. Life is one in them all, and yours is but a portion of this same common life. And only in that one part of life that is yours, can you make life better or worse — increasing or decreasing it. You can only improve life in yourself by destroying the barriers that divide your life from that of others, and by considering

others as yourself, and loving them. By so doing you increase your share of life. You injure your life when you think of it as the only life, and try to add to its welfare at the expense of other lives. By so doing you only lessen it. To destroy the life that dwells in others is beyond your power. The life of those you have slain has vanished from your eyes, but is not destroyed. You thought to lengthen your own life and to shorten theirs, but you cannot do this. Life knows neither time nor space. The life of a moment, and the life of a thousand years: your life and the life of all the visible and invisible beings in the world, are equal. To destroy life, or to alter it, is impossible; for life is the one thing that exists. All else, but seems to us to be.'

Having said this the old man vanished.

Next morning King Esarhaddon gave orders that Lailie and all the prisoners should be set at liberty and that the executions should cease.

On the third day he called his son Assur-bani-pal, and gave the kingdom over into his hands; and he himself went into the desert to think over all he had learnt. Afterwards he went about as a wanderer through the towns and villages, preaching to the people that all life is one, and that when men wish to harm others, they really do evil to themselves.

1903.

WORK, DEATH AND SICKNESS
A LEGEND.

THIS is a legend current among the South American Indians.

God, say they, at first made men so that they had no need to work: they needed neither houses, nor clothes, nor food, and they all lived till they were a hundred, and did not know what illness was.

When, after some time, God looked to see how people were living, he saw that instead of being happy in their life, they had quarrelled with one another, and, each caring for himself, had brought matters to such a pass that far from enjoying life, they cursed it.

Then God said to himself: 'This comes of their living separately, each for himself.' And to change this state of things, God so arranged matters that it became impossible for people to live without working. To avoid suffering from cold and hunger, they were now obliged to build dwellings, and to dig the ground, and to grow and gather fruits and grain.

'Work will bring them together,' thought God.

'They cannot make their tools, prepare and transport their timber, build their houses, sow and gather their harvests, spin and weave, and make their clothes, each one alone by himself.'

'It will make them understand that the more heartily they work together, the more they will have and the better they will live; and this will unite them.'

Time passed on, and again God came to see how men were living, and whether they were now happy.

But he found them living worse than before. They worked together (that they could not help doing), but not all together, being broken up into little groups. And each group tried to snatch work

from other groups, and they hindered one another, wasting time and strength in their struggles, so that things went ill with them all.

Having seen that this, too, was not well, God decided so as to arrange things that man should not know the time of his death, but might die at any moment; and he announced this to them.

'Knowing that each of them may die at any moment,' thought God, 'they will not, by grasping at gains that may last so short a time, spoil the hours of life allotted to them.'

But it turned out otherwise. When God returned to see how people were living, he saw that their life was as bad as ever.

Those who were strongest, availing themselves of the fact that men might die at any time, subdued those who were weaker, killing some and threatening others with death. And it came about that the strongest and their descendants did no work, and suffered from the weariness of idleness, while those who were weaker had to work beyond their strength, and suffered from lack of rest. Each set of men feared and hated the other. And the life of man became yet more unhappy.

Having seen all this, God, to mend matters, decided to make use of one last means; he sent all kinds of sickness among men. God thought that when all men were exposed to sickness they would understand that those who are well should have pity on those who are sick, and should help them, that when they themselves fall ill those who are well might in turn help them.

And again God went away, but when He came back to see how men lived now that they were subject to sicknesses, he saw that their life was worse even than before. The very sickness that in God's purpose should have united men, had divided them

more than ever. Those men who were strong enough to make others work, forced them also to wait on them in times of sickness; but they did not, in their turn, look after others who were ill. And those who were forced to work for others and to look after them when sick, were so worn with work that they had no time to look after their own sick, but left them without attendance. That the sight of sick folk might not disturb the pleasures of the wealthy, houses were arranged in which these poor people suffered and died, far from those whose sympathy might have cheered them, and in the arms of hired people who nursed them without compassion, or even with disgust. Moreover, people considered many of the illnesses infectious, and, fearing to catch them, not only avoided the sick, but even separated themselves from those who attended the sick.

Then God said to Himself: 'If even this means will not bring men to understand wherein their happiness lies, let them be taught by suffering.' And God left men to themselves.

And, left to themselves, men lived long before they understood that they all ought to, and might be, happy. Only in the very latest times have a few of them begun to understand that work ought not to be a bugbear to some and like galley-slavery for others, but should be a common and happy occupation, uniting all men. They have begun to understand that with death constantly threatening each of us, the only reasonable business of every man is to spend the years, months, hours, and minutes, allotted him — in unity and love. They have begun to understand that sickness, far from dividing men, should, on the contrary, give opportunity for loving union with one another.

1903.

THREE QUESTIONS

IT once occurred to a certain king, that if he always knew the right time to begin everything; if he knew who were the right people to listen to, and whom to avoid, and, above all, if he always knew what was the most important thing to do, he would never fail in anything he might undertake.

And this thought having occurred to him, he had it proclaimed throughout his kingdom that he would give a great reward to any one who would teach him what was the right time for every action, and who were the most necessary people, and how he might know what was the most important thing to do.

And learned men came to the King, but they all answered his questions differently.

In reply to the first question, some said that to know the right time for every action, one must draw up in advance, a table of days, months and years, and must live strictly according to it. Only thus, said they, could everything be done at its proper time. Others declared that it was impossible to decide beforehand the right time for every action; but that, not letting oneself be absorbed in idle pastimes, one should always attend to all that was going on, and then do what was most needful. Others, again, said that however attentive the King might be to what was going on, it was impossible for one man to decide correctly the right time for every action, but that he should have a Council of wise men, who would help him to fix the proper time for everything.

But then again others said there were some things which could not wait to be laid before a Council,

but about which one had at once to decide whether to undertake them or not. But in order to decide that one must know beforehand what was going to happen. It is only magicians who know that; and, therefore in order to know the right time for every action, one must consult magicians.

Equally various were the answers to the second question. Some said, the people the King most needed were his councillors; others, the priests; others, the doctors; while some said the warriors were the most necessary.

To the third question, as to what was the most important occupation: some replied that the most important thing in the world was science. Others said it was skill in warfare; and others, again, that it was religious worship.

All the answers being different, the King agreed with none of them, and gave the reward to none. But still wishing to find the right answers to his questions, he decided to consult a hermit, widely renowned for his wisdom.

The hermit lived in a wood which he never quitted and he received none but common folk. So the King put on simple clothes, and before reaching the hermit's cell dismounted from his horse, and, leaving his bodyguard behind, went on alone.

When the King approached, the hermit was digging the ground in front of his hut. Seeing the King, he greeted him and went on digging. The hermit was frail and weak, and each time he stuck his spade into the ground and turned a little earth, he breathed heavily.

The King went up to him and said: 'I have come to you, wise hermit, to ask you to answer three questions: How can I learn to do the right thing at the right time? Who are the people I most need, and to whom should I, therefore, pay more attention

than to the rest? And, what affairs are the most important and need my first attention?'

The hermit listened to the King, but answered nothing. He just spat on his hand and recommenced digging.

'You are tired,' said the King, 'let me take the spade and work awhile for you.'

'Thanks!' said the hermit, and, giving the spade to the King, he sat down on the ground.

When he had dug two beds, the King stopped and repeated his questions. The hermit again gave no answer, but rose, stretched out his hand for the spade, and said:

'Now rest awhile — and let me work a bit.'

But the King did not give him the spade, and continued to dig. One hour passed, and another. The sun began to sink behind the trees, and the King at last stuck the spade into the ground, and said:

'I came to you, wise man, for an answer to my questions. If you can give me none, tell me so, and I will return home.'

'Here comes some one running,' said the hermit, 'let us see who it is.'

The King turned round, and saw a bearded man come running out of the wood. The man held his hands pressed against his stomach, and blood was flowing from under them. When he reached the King, he fell fainting on the ground moaning feebly. The King and the hermit unfastened the man's clothing. There was a large wound in his stomach. The King washed it as best he could, and bandaged it with his handkerchief and with a towel the hermit had. But the blood would not stop flowing, and the King again and again removed the bandage soaked with warm blood, and washed and rebandaged the wound. When at last the blood ceased flowing, the man revived and asked for something to drink.

The King brought fresh water and gave it to him. Meanwhile the sun had set, and it had become cool. So the King, with the hermit's help, carried the wounded man into the hut and laid him on the bed. Lying on the bed the man closed his eyes and was quiet; but the King was so tired with his walk and with the work he had done, that he crouched down on the threshold, and also fell asleep — so soundly that he slept all through the short summer night. When he awoke in the morning, it was long before he could remember where he was, or who was the strange bearded man lying on the bed and gazing intently at him with shining eyes.

'Forgive me!' said the bearded man in a weak voice, when he saw that the King was awake and was looking at him.

'I do not know you, and have nothing to forgive you for,' said the King.

'You do not know me, but I know you. I am that enemy of yours who swore to revenge himself on you, because you executed his brother and seized his property. I knew you had gone alone to see the hermit, and I resolved to kill you on your way back. But the day passed and you did not return. So I came out from my ambush to find you, and I came upon your bodyguard, and they recognized me, and wounded me. I escaped from them, but should have bled to death had you not dressed my wound. I wished to kill you, and you have saved my life. Now, if I live, and if you wish it, I will serve you as your most faithful slave, and will bid my sons do the same. Forgive me!'

The King was very glad to have made peace with his enemy so easily, and to have gained him for a friend, and he not only forgave him, but said he would send his servants and his own physician to attend him, and promised to restore his property.

Having taken leave of the wounded man, the King went out into the porch and looked around for the hermit. Before going away he wished once more to beg an answer to the questions he had put. The hermit was outside, on his knees, sowing seeds in the beds that had been dug the day before.

The King approached him, and said:

'For the last time, I pray you to answer my questions, wise man.'

'You have already been answered!' said the hermit still crouching on his thin legs, and looking up at the King, who stood before him.

'How answered? What do you mean?' asked the King.

'Do you not see,' replied the hermit. 'If you had not pitied my weakness yesterday, and had not dug these beds for me, but had gone your way, that man would have attacked you, and you would have repented of not having stayed with me. So the most important time was when you were digging the beds; and I was the most important man; and to do me good was your most important business. Afterwards, when that man ran to us, the most important time was when you were attending to him, for if you had not bound up his wounds he would have died without having made peace with you. So he was the most important man, and what you did for him was your most important business. Remember then: there is only one time that is important — Now! It is the most important time because it is the only time when we have any power. The most necessary man is he with whom you are, for no man knows whether he will ever have dealings with any one else: and the most important affair is, to do him good, because for that purpose alone was man sent into this life!'

1903.