The Political Institutions and Theories of the Hindus: A Study in Comparative Politics c16.s2.t1.50

c16.s2.t1.50

There is nothing queer, archaic or unworkable in this conception of international relations. A simple illustration would show how humanly the political theorists of India approached the foreign policy of nations. Thus, for instance, according to the Kautiliyan doctrine of *mandala*, the "natural enemies" of France engaged in studying the *modus operandi* for "the next war" would be Spain, England and Germany, and her "natural allies" Portugal, Scotland, Ireland and Russia. A French *vijigîṣu*, e. g., a Napoleon, embarking on a war with Germany, should begin by taking steps to keep his "rear safe." With this object he should have Spain attacked by Portugal, and manage to play off the anti-English forces in Ireland and Scotland in such a manner that England may be preoccupied at home and unable to attack France in support of Germany. As Germany, on the other hand, is likely to have China as her natural ally (supposing there is no other state between Russia and the Far East), the French *vijigîṣu* should set Russia against China, and so on. It is obvious that the diplomatic feats conceived by the Hindu political philosophers could be verified almost to the letter by numerous instances in European and Asian history, especially in ancient and medieval times when Eur-Asia was divided into numberless nationalities.