What nobler or grander moral teachings can be found anywhere than breathe through the following passages, taken from the "bibles of all nations" so ably collected for us by Mr. Corway in the "Sacred Anthology" quoted from above? "Let a man continually take pleasure in truth, in justice, in laudable practices and in purity; let him keep in subjection his speech, his arm, and his appetites. Wealth and pleasures repugnant to law, let him shun; and even lawful acts which may cause pain, or be offensive to mankind. Let him not have nimble hands, restless feet, or voluble eyes; let him not be flippant in his speech, nor intelligent in doing mischief. Let him walk in the path of good men" (Manu, p. 7). "He who neglecteth the duties of this life is unfit for this, much less for any higher world" ("Bhagavat Gita," p. 26). "Charity is the free gift of anything not injurious. If no benefit is intended, or the gift is harmful, it is not charity. There must also be the desire to assist, or to show gratitude. It is not charity when gifts are given from other considerations, as when animals are fed that they may be used, or presents given by lovers to bind affection, or to slaves to stimulate labour. It is found where man, seeking to diffuse happiness among all men—those he loves, and those he loves not—digs canals and pools, makes roads, bridges, and seats, and plants trees for shade. It is found where, from compassion for the miserable and the poor, who have none to help them, a man erects resting-places for wanderers, and drinking-fountains, or provides food, raiment, medicine for the needy, not selecting one more than another. This is true charity, and bears much fruit" ("Katha Chari," pp. 219, 220). "Never will I seek, nor receive, private individual salvation—never enter into final peace alone; but for ever, and everywhere, will I live and strive for the universal redemption of every creature throughout the world" (Kwan-yin, p. 233). "All men have in themselves the feelings of mercy and pity, of shame and hatred of vice. It is for each one by culture to let these feelings grow, or to let them wither. They are part of the organisation of men, as much as the limbs or senses, and may be trained as well. The mountain Nicon-chau naturally brings forth beautiful trees. Even when the trunks are cut down, young shoots will constantly rise up. If cattle are allowed to feed there, the mountain looks bare. Shall we say, then, that bareness is natural to the mountain? So the lower passions are let loose to eat down the nobler growths of reverence and love in the heart of man; shall we, therefore, say that there are no such feelings in his heart at all? Under the quiet peaceful airs of morning and evening the shoots tend to grow again. Humanity is the heart of man; justice is the path of man. To know heaven is to develop the principle of our higher nature" (Mencius, pp. 275, 276). "The first requisite in the pursuit of virtue is, that the learner think of his own improvement, and do not act from a regard to (the admiration of) others" ("The She-King," p. 286). "Benevolence, justice, fidelity, and truth, and to delight in virtue without weariness, constitute divine nobility" (Mencius, p. 339). "Virtue is a service man owes himself; and though there were no heaven, nor any God to rule the world, it were not less the binding law of life. It is man's privilege to know the right and follow it. Betray and prosecute me, brother men! Pour out your rage on me, O malignant devils! Smile, or watch my agony with cold disdain, ye blissful gods! Earth, hell, heaven, combine your might to crush me—I will still hold fast by this inheritance! My strength is nothing—time can shake and cripple it; my youth is transient—already grief has withered up my days; my heart—alas! it seems well nigh broken now! Anguish may crush it utterly, and life may fail; but even so my soul, that has not tripped, shall triumph, and dying, give the lie to soulless destiny, that dares to boast itself man's master" ("Ramayana," pp. 340, 341). What Christian apostle left behind him the records of such words as those of Confucius, boldly spoken to a king: "Ke K'ang, distressed about the number of thieves in his kingdom, inquired of Confucius how he might do away with them? The sage said, 'If you, sir, were not covetous, the people would not steal, though you should pay them for it.' Ke K'ang asked, 'What do you say about killing the unprincipled for the good of the principled?' Confucius said, 'In carrying out your government, why use killing at all? Let the rulers desire what is good, and the people will be good. The grass must bend when the wind blows across it.' How can men who cannot rectify themselves, rectify others?" ("Analects of Confucius," p. 358).
In "The Wheel of the Law," by Henry Alabaster, we find some most interesting information on the moral teaching of Buddhism, and the following quotation is taken from one of the Sutras: "On a certain occasion the Lord Buddha led a number of his disciples to a village of the Kalamachou, where his wisdom and merit and holiness were known. And the Kalamachou assembled, and did homage to him and said, 'Many priests and Brahmins have at different times visited us, and explained their religious tenets, declaring them to be excellent, but each abused the tenets of every one else, whereupon we are in doubt as to whose religion is right and whose wrong; but we have heard that the Lord Buddha teaches an excellent religion, and we beg that we may be freed from doubt, and learn the truth.' And the Lord Buddha answered, 'You were right to doubt, for it was a doubtful matter. I say unto all of you, Do not believe in what ye have heard; that is, when you have heard anyone say this is especially good or extremely bad; do not reason with yourselves that if it had not been true, it would not have been asserted, and so believe in its truth. Neither have faith in traditions, because they have been handed down for many generations and in many places. Do not believe in anything because it is rumoured and spoken of by many; do not think that it is a proof of its truth. Do not believe merely because the written statement of some old sage is produced; do not be sure that the writing has ever been revised by the said sage, or can be relied on. Do not believe in what you have fancied, thinking that because an idea is extraordinary it must have been implanted by a Dewa, or some wonderful being. Do not believe in guesses, that is, assuming some thing at haphazard as a starting-point, draw your conclusions from it; reckoning your two and your three and your four before you have fixed your number one. Do not believe because you think there is analogy, that is, a suitability in things and occurrences, such as believing that there must be walls of the world, because you see water in a basin, or that Mount Meru must exist because you have seen the reflection of trees: or that there must be a creating God because houses and towns have builders.... Do not believe merely on the authority of your teachers and masters, or believe and practise merely because they believe and practise. I tell you all, you must of your own selves know that 'this is evil this is punishable, this is censured by wise men, belief in this will bring no advantage to one, but will cause sorrow.' And when you know this, then eschew it. I say to all you dwellers in this village, answer me this. Lopho, that is covetousness, Thoso, that is anger and savageness, and Moho, that is ignorance and folly—when any or all of these arise in the hearts of men, is the result beneficial or the reverse?' And they answered, 'It is not beneficial, O Lord!' Then the Lord continued, 'Covetous, passionate, and ignorant men destroy life and steal, and commit adultery, and tell lies, and incite others to follow their example, is it not so?' And they answered, 'It is as the Lord says.' And he continued, 'Covetousness, passion, ignorance, the destruction of life, theft, adultery, and lying, are these good or bad, right or wrong? Do wise men praise or blame them? Are they not unprofitable, and causes of sorrow?' And they replied, 'It is as the Lord has spoken.' And the Lord said, 'For this I said to you, do not believe merely because you have heard, but when of your own consciousness you know a thing to be evil, abstain from it.' And then the Lord taught of that which is good, saying, 'If any of you know of yourselves that anything is good and not evil, praised by wise men, advantageous, and productive of happiness, then act abundantly according to your belief. Now I ask you, Alopho, absence of covetousness, Athoso, absence of passion, Amoho, absence of folly, are these profitable or not?' And they answered, 'Profitable.' The Lord continued, 'Men who are not covetous, or passionate, or foolish, will not destroy life, nor steal, nor commit adultery, nor tell lies; is it not so?' And they answered, 'It is as the Lord says.' Then the Lord asked, 'Is freedom from covetousness, passion, and folly, from destruction of life, theft, adultery, and lying, good or bad, right or wrong, praised or blamed by wise men, profitable, and tending to happiness or not?' And they replied, 'It is good, right, praised by the wise, profitable, and tending to happiness.' And the Lord said, 'For this I taught you, not to believe merely because you have heard, but when you believed of your own consciousness, then to act accordingly and abundantly'" (pp. 35-38). In this wise fashion did Buddha found his morality, basing it on utility, the true measure of right and wrong. Buddhism has its Five Commandments, certainly equal in value to the Ten Commandments of Jews and Christians:—
"First. Thou shall abstain from destroying or causing the destruction of any living thing.
"Second. Thou shalt abstain from acquiring or keeping, by fraud or violence, the property of another.
"Third. Thou shalt abstain from those who are not proper objects for thy lust.
"Fourth. Thou shalt abstain from deceiving others either by word or deed.
"Fifth. Thou shalt abstain from intoxication" (Ibid, p. 57).
From Dr. Muir's translations of "religious and moral sentiments," already quoted from, we might fill page after page with purest morality. "Let a man be virtuous even while yet a youth; for life is transitory. If duty is performed, a good name will be obtained, as well as happiness, here and after death" ("Mahabharata," xii., 6538, p. 22). "Deluded by avarice, anger, fear, a man does not understand himself. He plumes himself upon his high birth, contemning those who are not well-born; and overcome by the pride of wealth, he reviles the poor. He calls others fools, and does not look to himself. He blames the faults of others, but does not govern himself. When the wise and the foolish, the rich and the poor, the noble and the ignoble, the proud and the humble, have departed to the cemetery and all sleep there, their troubles are at an end, and their bodies are stripped of flesh, little else than bones, united by tendons—other men then perceive no difference between them, whereby they could recognise a distinction of birth or of form. Seeing that all sleep, deposited together in the earth, why do men foolishly seek to treat each other injuriously? He who, after bearing this admonition, acts in conformity therewith from his birth onwards, shall attain the highest blessedness" (Ibid, xi. 116, p. 23).
Such are a few of the moral teachings current in the East before the time of Christ. Since that period, these non-Christian nations have gone on in their paths, and many a gem of pure morality might be culled from their later writings, but we have only here presented teachings that were pre-Christian, so as to prove how little need there was for a God to become incarnate to teach morality to the world. "Revealed morality" has nothing grander to say than this earth-born morality, nothing sublimer comes from Judæa than comes from Hindustan and from China. Just as the symbolism of Christianity comes from nature, and is common to many creeds, so does the morality of Christianity flow from nature, and is common to many faiths; when nations attain to a certain stage of civilisation, and inherit a certain amount of culture, they also develop a morality proportionate to the point they have reached, because morality is necessary to the stability of States, and utility formulates the code of moral laws. Christianity can no longer stand on a pinnacle as the sole possessor of a pure and high morality. The pedestal she has occupied is built out of the bricks of ignorance, and her apostles and her master must take rank among their brethren of every age and clime.