And Jehovah said unto him, Go, get thee down; and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto Jehovah, lest he break forth upon them. So Moses went down unto the people, and told them. Thou shalt have no other gods before me. Thou shalt not make unto thee a graven image, nor any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself unto them, nor serve them; for I Jehovah thy God am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of them that hate me, and showing lovingkindness unto thousands of them that love me and keep my commandments.
Thou shalt not take the name of Jehovah thy God in vain; for Jehovah will not hold him guiltless that taketh his name in vain. Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is a sabbath unto Jehovah thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day, and hallowed it.
Honor thy father and thy mother, that thy days may be long in the land which Jehovah thy God giveth thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbor. And all the people perceived the thunderings, and the lightnings, and the voice of the trumpet, and the mountain smoking: and when the people saw it, they trembled, and stood afar off.
And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before you, that ye sin not.
And the people stood afar off, and Moses drew near unto the thick darkness where God was. And Jehovah said unto Moses, Thus thou shalt say unto the children of Israel, Ye yourselves have seen that I have talked with you from heaven. Ye shall not make other gods with me; gods of silver, or gods of gold, ye shall not make unto you. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen: in every place where I record my name I will come unto thee and I will bless thee.
And if thou make me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast polluted it. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not uncovered thereon.
If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he come in by himself, he shall go out by himself: if he be married, then his wife shall go out with him. But if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever.
And if a man sell his daughter to be a maid-servant, she shall not go out as the men-servants do. If she please not her master, who hath espoused her to himself, then shall he let her be redeemed: to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her.
And if he espouse her unto his son, he shall deal with her after the manner of daughters. If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. And if he do not these three things unto her, then shall she go out for nothing, without money. He that smiteth a man, so that he dieth, shall surely be put to death.
And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. And if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die.
And he that smiteth his father, or his mother, shall be surely put to death. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. And he that curseth his father or his mother, shall surely be put to death. And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed; if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall surely be punished. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money. But if any harm follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. And if an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.
But if the ox was wont to gore in time past, and it hath been testified to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death. If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him. Whether it have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.
If the ox gore a man-servant or a maid-servant, there shall be given unto their master thirty shekels of silver, and the ox shall be stoned. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein, the owner of the pit shall make it good; he shall give money unto the owner thereof, and the dead beast shall be his.
Or if it be known that the ox was wont to gore in time past, and its owner hath not kept it in; he shall surely pay ox for ox, and the dead beast shall be his own. What role does the Hebrew God play for his people? How does Moses act as an intermediary between God and the people? How does the Hebrew God differ from other Near Eastern deities?
What do these passages reveal about Hebrew society? What, if any, evidence of different social classes can you find? Exodus, from the American Standard Version of the Bible, Viewpoints Imperial Propaganda in the Ancient Near East In theory, a Near Eastern emperor was an absolute ruler whose will was not to be questioned and whose every command was to be obeyed.
Instead, he used every opportunity to articulate the connection between his deeds and his fitness to rule. Their approaches to this task, however, could not have been more different.
As you read their accounts of their achievements, note the aspects of their rule on which they chose to focus. What light do these documents shed on Assyrian and Persian ideas about what made a good ruler? Ashur-Nasir-Pal II r. His description of his military campaigns in Mesopotamia is typical of such accounts produced by Assyrian kings.
As you read his account, ask yourself how different audiences were meant to react to it. Year 4: A Third Campaign Against Zamua In the eponymy of Limutti-adur,13 while I was staying in Nineveh, men brought me word that Ameka and Arashtua [Mesopotamian cities] had withheld the tribute and forced labor due unto Assur,14 my lord.
At the word of Assur, the great lord, my lord, and of Nergal [God of war and the sun], my leader, on the first day of the month of Simanu15 I ordered a call to arms for the third time against the land of Zamua. I did not wait for my chariots and hosts; I departed from the city of Kakzi, the Lower Zab I crossed. I entered the pass of Babite, I crossed the Radanu, drawing nearer every day to the foot of Mount Simaki. Cattle, sheep and wine, the tribute of the land of Dagara, I received.
The chariots and picked cavalry men I took with me, and all the night, until the dawn, I marched from along the foot of the mountain of Simaki. I crossed the Turnat, and with all haste to the city of Ammali, the stronghold of Arashtua, I drew near. With battle and assault I stormed the city, I took it. Many men I captured alive with my hand, and I carried off great spoil from them; the city I destroyed, I devastated, I burned with fire.
The city of Hudun and twenty cities of its neighborhood I captured; I slew the inhabitants thereof, their spoil, their cattle, and their sheep I carried off; their cities I destroyed, I devastated, I burned with fire; their young men and their maidens I burned in the flames.
The city of Kisirtu, their stronghold, ruled by Sabini, together with ten cities of its neighborhood, I captured, I slew their inhabitants, their spoil I carried away. The cities of the Bareans, which were ruled by Kirtiara, and those of the men of Dera and of Bunisa, as far as the pass of Hashmar, I destroyed, I devastated, I burned with fire, I turned them into mounds and ruins.
I departed from the cities of Arashtua, I entered the pass between the steep mountains of Lara and Bidirgi, which for the passage of chariots and hosts was not suited to Zamri, the royal city of Ameka of the land of Zamua, I drew near.
Ameka became afraid before my mighty weapons and my fierce battle array, and occupied a steep mountain. The goods of his palace and his chariot I carried away; from the city of Zamri I departed. I crossed the Lalle and marched to Mount Etini, a difficult region, which was not suited for the passage of chariots and armies, and unto which none among the kings, my fathers, had come nigh.
The king, together with his armies, climbed up into Mount Etini. His goods and his possessions, many copper utensils, a copper wild-ox, vessels of copper, bowls of copper, cups of copper, the wealth of his palace, his heaped-up treasures, I carried out of the mountain, returned to my camp and spent the night.
With the help of Assur and Shamash [God of justice], the gods, my helpers, I departed from that camp, and I set out after him. I crossed the Edir River and in the midst of the mighty mountains of Su and Elaniu I slew multitudes of them. His goods and his possessions, a copper wild-ox, vessels of copper, bowls of copper, dishes of copper; many copper utensils, tables which were overlaid with gold, their cattle and their flocks, their possessions, their heavy spoil, from the foot of Mount Elaniu I carried off.
I took his horse from him. Ameka, to save his life, climbed up into Mount Sabua. The cities of Zamru, Arasitku, Ammaru, Parsindu, Iritu, and Suritu, his strongholds, together with cities which lay round about, I destroyed, I devastated, I burned with fire, into mounds and ruin heaps I turned them. While I was staying before the city of Parsindi, I placed in reserve the cavalry and pioneers. Twenty men I captured alive and I immured them in the wall of his palace. From the city of Zamri I took with me the cavalry and pioneers, and marched against the cities of Ata, of Arzizu, unto which none among the kings my fathers had come nigh.
The cities of Arzizu and Arsindu, his strongholds, together with ten cities which lay round about on the steep mountain of Nispi, I captured. I slew the inhabitants thereof; the cities I destroyed, I devastated, I burned with fire, and returned to my camp. At that time I received copper, tabbili of copper, and rings of copper, and many shariate from the land of Sipirmena who se inhabitants speak like women.
From the city of Zamri I departed and into the difficult mountain of Lara, which was not suited for the passage of chariots and armies, with hatchets of iron I cut and with axes of bronze I hewed a way , and I brought over the chariots and troops and came down to the city of Tukulti-Assur-asbat, which the men of the land of Lullu call Arakdi. All the kings of the land of Zamua were affrighted before the fury of my arms and the terror of my dominion, and embraced my feet.
Tribute and tax, — silver, gold, lead, copper, vessels of copper, garments of brightly colored wool, horses, cattle, sheep, and wine I laid upon them in greater measure than before and used their forced laborers in the city of Calah. While I was staying in the land of Zamua, the men of the cities Huduni, Hartishi, Hubushkia and Gilzani were overwhelmed with the terrifying splendors of Assur, my lord, and they brought me tribute and tax, — silver, gold, horses, garments of brightly colored wool, cattle, flocks, and wine.
The people, such as had fled from before my arms, climbed up into the mountains. I pursued them. Between the mountains of Aziru and Simaki they had settled themselves, and had made the city of Mesu their stronghold. At that time, in the land of Zamua, the city of Atlila, which for the scepter of the king of Karduniash they had seized, had decayed and had become a mound and ruin heap.
Assur-Nasir-Pal restored it. I surrounded it with a wall, and I erected therein a palace for my royal dwelling, I adorned it and made it glorious and greater than it was before. Grain and straw from the whole land I heaped up within it, and I called its name Der-Assur. What aspects of the story might he have exaggerated to make them seem more impressive?
What connection did he implicitly make between his military prowess and his legitimacy as a ruler? Luckenbill, ed. Cyrus depicted himself as a champion of right order, restoring traditions and bringing prosperity to the regions he conquered.
As he described them, his wars were not against other peoples, but against their leaders, men who, through their own misdeeds, had betrayed their people and forfeited the right to rule.
How do they differ? What do the differences you note tell you about the governing strategies of the two emperors? I am Cyrus, king of the world, great king, legitimate king, king of Babylon, king of Sumer and Akkad, king of the four rims [of the earth], son of Cambyses, great king, king of Anshan, grandson of Cyrus, great king, king of Anshan, descendant of Teispes, great king, king of Anshan, of a family [that] always [exercised] kingship; whose rule Bel and Nabu17 love, whom they want as king to please their hearts.
When I entered Babylon as a friend and [when] I established the seat of government in the palace of the ruler under jubilation and rejoicing, Marduk,18 the great lord induced the magnanimous inhabitants of Babylon to love me , and I was daily endeavoring to worship him. My numerous troops walked around in Babylon in peace, I did not allow anybody to terrorize [any place] of the [country of Sumer] and Akkad. I strove for peace in Babylon, [I abolished] the [labor tribute] which was against their [social] standing.
I brought relief to their dilapidated housings, putting an end to their complaints. Marduk, the great Lord, was well pleased with my deeds and sent friendly blessings to myself, Cyrus, the king who worships him, to Cambyses, my son, the offspring of my loins, as well as to all my troops, and we all [praised] his great [godhead] joyously, standing before him in peace.
All the kings of the entire world from the Upper to the Lower Sea, those who are seated in throne rooms, [those who] live in other [types of buildings as well as] all the kings of the West land living in tents, brought their heavy tributes and kissed my feet in Babylon.
I [also] gathered all their [former] inhabitants and returned [to them] their habitations. Furthermore, I resettled upon the command of Marduk, the great lord, all the gods of Sumer and Akkad who Nabonidus19 has brought into Babylon to the anger of the lord of the gods, unharmed, in the [former] chapels, the places which make them happy. I endeavored to repair their dwelling places. What does Cyrus mean when he claims that he entered Babylon as a friend?
To whom was he a friend? What reforms and improvements did Cyrus bring to Babylon? What motives might he have had for his actions? Why might it have been important to Cyrus to be seen as a good king? What qualities did the Assyrians look for in an emperor? What about the Persians? What characteristics, if any, did both societies associate with a successful ruler? How do these documents help explain the fact that the Persian Empire was both larger and more enduring than that of the Assyrians?
What do the sources in the chapter tell you about the different ways in which the peoples of the ancient world saw the relationship between the individual and the divine? What do they tell you about the relationship between the state or ruler and the divine? The earliest society in South Asia was the Harappan civilization ca. They left written records, but their script remains undeciphered. According to the Rig Veda see Document , the earliest record of this sacred poetry, the Aryan religion initially focused on ritual sacrifices conducted by the priestly caste Brahmins , who sought material benefits.
In reaction to Buddhism, the Brahmins rejected ritual sacrifices and helped spread the worship of gods, such as Krishna, to all levels of society.
The Harappan civilization had a system of writing, but no one has been able to decipher it. Consequently, our understanding of Harappan society and culture depends largely on archaeological evidence.
Instead of reading Harappan records, we must study the physical artifacts of Harappan civilization and draw inferences about the people who created them. This photograph of a residential street in the great city of Mohenjo-daro contains no written symbols, no sculptures, no depictions of any kind of Harappan life. Nonetheless it has much to tell us about Harappan society.
As you examine it, think about what it reveals about the people who built Mohenjo-daro. What does it tell you about the resources they controlled, the organization of their society, and the power and authority of their leaders? What adjectives would you use to describe this street?
What must have been required to build a city with streets like this? What kind of society could marshal the necessary labor, resources, and planning? Viewpoints The Path to Enlightenment Buddhism offered a direct challenge to the Brahmanic religion, rejecting both animal sacrifice and the caste system. In so doing, it attacked the privileged role of Brahmins in religious life. No longer would contact with the divine require priestly mediation.
Instead, the road to spiritual advancement and enlightenment would be open to everyone. In response to Buddhism, Brahmanism evolved into Hinduism, a religion that retained the caste system but created more space for non-Brahmins to participate in unmediated and personal religious experiences.
The documents included in this feature provide an opportunity to compare and contrast the answers of Buddhism and Hinduism to a question that was at the heart of both religions: how does one achieve enlightenment? As you read the documents, be sure to look for similarities as well as differences. Are there important spiritual issues on which the two religions agree? On what essential points do they diverge? The Buddha was born into a kshatriya warrior caste family near the Himalayas around B.
At the age of twenty-nine, he had four visions that made him question the value of his sheltered and comfortable life. He envisioned an old man, a sick person, a dead person, and a monk. He spent the rest of his life promoting his ideas throughout the Ganges Valley. By this lack of nourishment his body became emaciated to the last degree, and lost its golden color, and became black, and his thirty-two physical characteristics as a great being became obscured.
Now, one day, as he was deep in a trance of suppressed breathing, he was attacked by violent pains, and fell senseless to the ground, at one end of his walking-place. Now the six years which the Great Being thus spent in austerities were like time spent in endeavoring to tie the air into knots.
And his thirty-two physical characteristics as a great being again appeared, and the color of his body became like unto gold. And straightway the blades of grass formed themselves into a seat fourteen cubits long, of such symmetry of shape as not even the most skillful painter or carver could have designed. Then the Future Buddha turned his back to the trunk of the Bo-tree and faced the east. And when it shouted, it made an earthquake-like roaring and rumbling over a space of a thousand leagues.
Also in the remainder of that army, no two persons carried the same weapon; and diverse also in their appearances and countenances, the host swept on like a flood to overwhelm the Great Being. No two went the same way, but leaving their head-ornaments and their cloaks behind, they fled straight before them. Prince Siddhattha has conquered! Let us go celebrate the victory! And as they came — The victory now hath this illustrious Buddha won! The Wicked One, the Slayer, hath defeated been!
When thus he had attained to omniscience, and was the center of such unparalleled glory and homage, and so many prodigies were happening about him, he breathed forth that solemn utterance which has never been omitted by any of The Buddhas: — What misery!
Thy rafters all are broken now, And pointed roof demolished lies! This mind has demolition reached, And seen the last of all desire! Then The Blessed One sat cross-legged for seven days together at the foot of the Bo-tree experiencing the bliss of emancipation. Then The Blessed One, during the first watch of the night, thought over Dependent Origination both forward and back: — On ignorance depends karma; On karma depends consciousness; On consciousness depend name and form; On name and form depend the six organs of sense; On the six organs of sense depends contact; On contact depends sensation; On sensation depends desire; On desire depends attachment; On attachment depends existence; On existence depends birth; On birth depend old age and death, sorrow, lamentation, misery, grief, and despair.
Thus does this entire aggregation of misery arise. But on the complete fading out and cessation of ignorance ceases karma; on the cessation of karma ceases consciousness; on the cessation of consciousness cease name and form; on the cessation of name and form cease the six organs of sense; on the cessation of the six organs of sense ceases contact; on the cessation of contact ceases sensation; on the cessation of sensation ceases desire; on the cessation of desire ceases attachment; on the cessation of attachment ceases existence; on the cessation of existence ceases birth; on the cessation of birth cease old age and death, sorrow, lamentation, misery, grief, and despair.
Thus does this entire aggregation of misery cease. How does the Buddha begin his quest for enlightenment? Is he successful? What does the Buddha try in his second attempt? What opposes him? What knowledge does enlightenment bring? How is enlightenment described?
Henry C. Warrant, ed. The development of Buddhism, which stressed spiritual, rather than material, concerns, led to reform within the priestly caste in India. This movement is represented in the texts called the Upanishads, which are considered the end of the Vedas vedanta.
Composed by many different writers with many different philosophical viewpoints, the Upanishads stress that each individual soul atman is a part of the spiritual substance of the universe Brahman. The Need for a Competent Teacher of the Soul 7. He who by many is not obtainable even to hear of, He whom many, even when hearing, know not — Wonderful is the declarer, proficient the obtainer of Him!
Wonderful the knower, proficiently taught! Not, when proclaimed by an inferior man, is He To be well understood, [though] being manifoldly considered. Unless declared by another, there is no going thither; For He is inconceivably more subtle than what is of subtle measure.
Not by reasoning is this thought to be attained. Proclaimed by another, indeed, it is for easy understanding, dearest friend! Ah, thou art of true steadfastness! May there be for us a questioner the like of thee, O Naciketas! I know that what is known as treasure is something inconstant.
For truly, that which is steadfast is not obtained by those who are unsteadfast. Therefore the Naciketas-fire has been built up by me, And with means which are inconstant I have obtained that which is constant. Death: The obtainment of desire, the foundation of the world, The endlessness of will, the safe shore of fearlessness, The greatness of praise, the wide extent, the foundation having seen , Thou, O Naciketas, a wise one, hast with steadfastness let [these] go!
Him who is hard to see, entered into the hidden, Set in the secret place [of the heart], dwelling in the depth, primeval — By considering him as God, through the Yoga-study of what pertains to self, The wise man leaves joy and sorrow behind. The Absolutely Unqualified Soul When a mortal has heard this and fully comprehended, Has torn off what is concerned with the right, and has taken Him as the subtle, Then he rejoices, for indeed he has obtained what is to be rejoiced in.
Apart from the right and apart from the unright, Apart from both what has been done and what has not been done here, Apart from what has been and what is to be — What thou seest as that, speak that! The word which all the Vedas rehearse, And which all austerities proclaim, Desiring which men live the life of religious studentship — That word to thee I briefly declare. That is Om! That syllable, truly, indeed, is Brahma!
That syllable indeed is the supreme! Knowing that syllable, truly, indeed, Whatever one desires is his! That is the best support. That is the supreme support. Knowing that support, One becomes happy in the Brahma-world. The Eternal Indestructible Soul The wise one [i.
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