Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 3.djvu/474

458 21) from that which they have in Matt. (v. 3), for only the latter adds to, and  to . Thus by him alone are the simple-minded, the humble, &c., meant, while by Luke are meant the literally poor; so that here the contrast is that between present suffering and future happiness. With the Ebionites it is a capital principle that whoever takes his portion in this age gets nothing in the future, and conversely. Accordingly in Luke the blessings are followed by as many , woes, which are addressed to the rich, , the full, , and to them that laugh, , in the Ebionite spirit. In the same spirit, he says, p. 604, is the parable (Luke xvi. 19) of the rich man and Lazarus given, which nowhere mentions any fault of the former or any merit of the latter, and takes as the standard of the future recompense, not the good done or the wickedness practised, but the evil suffered here and the good things enjoyed, in the Ebionite spirit. "A like estimation of outward poverty," Strauss goes on, "is also attributed to Jesus by the other synoptists (Matt. xix. 16; Mark x. 17; Luke xviii 18), in the story of the rich young man and the saying about the camel and the eye of a needle."

If we go to the bottom of the matter we will recognise that even in the most famous passages of the Sermon on the Mount there is contained an indirect injunction to voluntary poverty, and thereby to the denial of the will to live. For the precept (Matt. v. 40 seq.) to consent unconditionally to all demands made upon us, to give our cloak also to him who will take away our coat, &c., similarly (Matt. vi. 25-34) the precept to cast aside all care for the future, even for the morrow, and so to live simply in the present, are rules of life the observance of which inevitably leads to absolute poverty, and which therefore just say in an indirect manner what Buddha directly commands his disciples and has confirmed by his own example: throw everything away and become