An even more touching case occurred in the jungles of Ivory Coast. After a young chimpanzee nicknamed Oscar lost his mother, he struggled to survive on his own. None of the other females was willing to adopt and take care of him, because they were burdened with their own young. Oscar gradually lost weight, health and vitality. But when all seemed lost, Oscar was ‘adopted’ by the band’s alpha male, Freddy. The alpha made sure that Oscar ate well, and even carried him around on his back. Genetic tests proved that Freddy was not related to Oscar.7 We can only speculate what drove the gruff old leader to take care of the orphaned toddler, but apparently ape leaders developed the tendency to help the poor, needy and fatherless millions of years before the Bible instructed ancient Israelites that they should not ‘mistreat any widow or fatherless child’ (Exodus 22:21), and before the prophet Amos complained about social elites ‘who oppress the poor and crush the needy’ (Amos 4:1).
Even among Homo sapiens living in the ancient Middle East, the biblical prophets were not unprecedented. ‘Thou shalt not kill’ and ‘Thou shalt not steal’ were well known in the legal and ethical codes of Sumerian city states, pharaonic Egypt and the Babylonian Empire. Periodic rest days long predated the Jewish Sabbath. A thousand years before the prophet Amos reprimanded Israelite elites for their oppressive behaviour, the Babylonian king Hammurabi explained that the great gods instructed him ‘to demonstrate justice within the land, to destroy evil and wickedness, to stop the mighty exploiting the weak’.8
Meanwhile in Egypt – centuries before the birth of Moses – scribes wrote down ‘the story of the eloquent peasant’, which tells of a poor peasant whose property was stolen by a greedy landowner. The peasant came before Pharaoh’s corrupt officials, and when they failed to protect him, he began explaining to them why they must provide justice and in particular defend the poor from the rich. In one colourful allegory, this Egyptian peasant explained that the meagre possessions of the poor are like their very breath, and official corruption suffocates them by plugging their nostrils.9
Many biblical laws copy rules that were accepted in Mesopotamia, Egypt and Canaan centuries and even millennia prior to the establishment of the kingdoms of Judah and Israel. If biblical Judaism gave these laws any unique twist, it was by turning them from universal rulings applicable to all humans, into tribal codes aimed primarily at the Jewish people. Jewish morality was initially shaped as an exclusive, tribal affair, and has remained so to some extent to this day. The Old Testament, the Talmud and many (though not all) rabbis maintained that the life of a Jew is more valuable than the life of a Gentile, which is why, for example, Jews are allowed to desecrate the Sabbath in order to save a Jew from death, but are forbidden to do so merely in order to save a Gentile (Babylonian Talmud, Yoma 84:2).10
Some Jewish sages have argued that even the famous commandment ‘Love your neighbour as yourself’ refers only to Jews, and there is absolutely no commandment to love Gentiles. Indeed, the original text from Leviticus says: ‘Do not seek revenge or bear a grudge against anyone among your people, but love your neighbour as yourself’ (Leviticus 19:18), which raises the suspicion that ‘your neighbour’ refers only to members of ‘your people’. This suspicion is greatly strengthened by the fact that the Bible commands Jews to exterminate certain people such as the Amalekites and the Canaanites: ‘Do not leave alive a single soul’, decrees the holy book, ‘Completely destroy them – the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites – as the Lord your God has commanded you’ (Deuteronomy 20:16–17). This is one of the first recorded instances in human history when genocide was presented as a binding religious duty.
It was only the Christians who selected some choice morsels of the Jewish moral code, turned them into universal commandments, and spread them throughout the world. Indeed, Christianity split from Judaism precisely on that account. While many Jews to this day believe that the so-called ‘chosen people’ are closer to God than other nations are, the founder of Christianity – St Paul the Apostle – stipulated in his famous Epistle to the Galatians that ‘there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus’ (Galatians 3:28).
And we must again emphasise that despite the enormous impact of Christianity, this was definitely not the first time a human preached a universal ethic. The Bible is far from being the exclusive font of human morality (and luckily so, given the many racist, misogynist and homophobic attitudes it contains). Confucius, Laozi, Buddha and Mahavira established universal ethical codes long before Paul and Jesus, without knowing anything about the land of Canaan or the prophets of Israel. Confucius taught that every person must love others as he loves himself about 500 years before Rabbi Hillel the Elder said that this was the essence of the Torah. And at a time when Judaism still mandated the sacrifice of animals and the systematic extermination of entire human populations, Buddha and Mahavira already instructed their followers to avoid harming not only all human beings, but any sentient beings whatsoever, including insects. It therefore makes absolutely no sense to credit Judaism and its Christian and Muslim offspring with the creation of human morality.
The birth of bigotry