"Tunc genus humanum positis sibi consulat armis
Inque vicem gens omnis amet."
Cicero, de Legibus i. 15: "Nam haec nascuntur ex eo, quia natura
propensi sumus ad diligendos homines, quod fundamentum juris est."
Also de Republica, iii. 7, 7 (fragment): "Quae virtus, praeter
ceteras, tota se ad alienas porrigit utilitates et explicat." Marcus
Antoninus, vii, 31: +Phileson ton anthropinon genos+. Epictetus, B.
III., c. xxiv.: +Hoti ho kosmos houtos mia polis esti ... panta de
philon mesta, proton men Theon, eita kai anthropon, physei pros
allelois okeiomenon+.
[D] Dhammapada (tr. by Max Mueller), in Rogers' Buddhagosha's Parables.
Akhlak-i-Jalaly (tr. by Thompson), p. 441. Saadi's Gulistan (tr. by
Ross), p. 240; (tr. by Gladwin, Am. ed.), p. 209. Proverbs xxv. 21.
Plato, Gorgias, Sec. 78: +Aei ton adikounta tou adikoumenou athlioteron
einai+. Crito, Sec. 10: +Hos oudepote orthos echontos oute tou adikein
oute tou antadikein+. Cleobulus in Diog. Laertius, B. I., Sec. 91: +Elege
te ton philon dein euergetein, hopos e mallon philos. ton de echthron,
philon poiein+. Pittacus in Diog. Laertius, B. I., Sec. 78: +Philon me
legein kakos, alla mede echthron+. Val. Maximus, iv. 2, 4: "Quia
speciosius aliquanto injuriae beneficiis vincuntur quam mutui odii
pertinacia pensantur." Max. Tyrius, Diss. II.: +Kai men ei ho adikon
kakos poiei, ho antipoion kakos ouden etton poiei kakos, kan
amynetai+. Plutarch's Morals (tr. by Goodwin, I., 293). Epictetus, B.
IV., c. 23: +Dairesthai dei auton, hos onon, kai dairomenon philein
autous tous dairontas, hos patera panton, hos adelphon+. Marcus
Antoninus, Medit. v. 31. vii. 22: +Idion anthropon philon kai tous
ptaiontas.... Eis hosous de agnomonas eugnomon egenes+.
[E] Balmes, Protestantism and Catholicity, c. xxvii. and note.
Mackenzie's Iceland, p. 26. De Quincey, Autobiographical Sketches, p.
17, and Essay on the Essenes. The condemnation of Huc's book is
mentioned by Max Mueller, Chips, &c., I., 187.
[F] "Nec hoc ullis Mosis libris debent. Ante anima quam prophetia.
Animae enim a primordio conscientia Dei dos est."--_Tertullian_, _adv.
Marcion_, 1, 10.
+Hoi meta Logou biosantes christianoi eisi, kan atheoi enomisthesan,
hoion en Hellesi men Sokrates kai Herakleitos kai hoi homoioi autois,
k. t. l.+--_Justin Martyr_, _Apol._ i. 46.
+Pros de kai hoti ho autos theos amphoin tain diathekain choregos, ho
kai tes Hellenikes philosophias doter tois Hellesin, di' hes ho
pantokrator par' Hellesi doxazetai, parestesen, delon de
kanthende.+--_Clem. Alex. Strom._, VI. v. 42.
"Totam igitur veritatem et omne divinae religionis arcanum philosophi
attigerunt."--_Lactantius_, _Inst._ viii. 7.
"Ut quivis arbitretur, aut nunc Christianos philosophos esse, aut
philosophos fuisse jam tunc Christianos."--_Minucius Felix_,
_Octavius_, c. xx.
"Res ipsa, quae nunc religio Christiana nuncupatur, erat apud antiquos,
nec defuit ab initio generis humani, quousque Christus veniret in
carnem, unde vera religio, quae jam erat, coepit appellari
Christiana."--_Augustine_, _Retr._, i. 13.
"Natura omnibus Dei inesse notitiam, nec quemquam sine Deo nasci, et
non habere in se semina sapientiae et justitiae reliquarumque
virtutum."--_Hieron._, _Comm. in Gal._, I., 1, 15.
[G] +Ego de phoboumai me hypo philanthropias doko autois ho ti per
echo ekkechymenos panti andri legein.+--_Plato_, _Euthyphron_, Sec. 3.
"Quodque a Graecis +philanthropia+ dicitur, et significat dexteritatem
quandam benevolentiamque erga omnes homines promiscuam."--_Aulus
Gellius_, B. XIII., c. xvi. 1.
How much more frank and scholarlike are the admissions of Dean Milman:
"If we were to glean from the later Jewish writings, from the
beautiful aphorisms of other Oriental nations, which we cannot fairly
trace to Christian sources, and from the Platonic and Stoic philosophy
their more striking precepts, we might find, perhaps, a counterpart to
almost all the moral sayings of Jesus."--_Hist. Christianity_, B. I.,
c. iv., Sec. 3.
[H] Digby's Ages of Faith, II., 174, 178, 287-289, &c. Digby's
inconsistent method has ample precedent in the early Christian
apologists. Tertullian, for instance, glorifies the Christian martyrs,
and then, to show that they are not foolish or desperate men, cites
the precedents of Regulus, Zeno, Mutius Scaevola, and many others
(Apol. c. 50)!
[I] Compare Neander (Am. tr.), I., 450. Huc's Thibet, II., 50.
Tennent's Christianity in Ceylon, pp. 219, 220.
[J] Capt. Canot, pp. 153, 180, 181. Wilson's Western Africa, 75, 79,
92. Richardson's Great Desert, II., 63, 129. Johnstone's Abyssinia,
I., 267; Allen's Niger Expedition, I., 383. Du Chaillu, Ashango Land,
xiii., 129. Barth, _passim_, especially (I., 310): "That continual
struggle, which always continuing further and further, seems destined
to overpower the nations at the very equator, if Christianity does not
presently step in to dispute the ground with it." He says "that a
great part of the Berbers of the desert were once Christians, and that
they afterwards changed their religion and adopted Islam" (I., 197,
198). He represents the slave merchants of the interior as complaining
that the Mohammedans of Tunis have abolished slavery, but that
Christians still continue it (I., 465). "It is difficult to decide how
a Christian government is to deal with these countries, where none but
Mohammedans maintain any sort of government" (II., 196). "There is a
vital principle in Islam, which has only to be brought out by a
reformer to accomplish great things" (I., 164).
Reade, in his Savage Africa, discusses the subject fully in a closing
chapter, and concludes thus: "Mohammed, a servant of God, redeemed the
eastern world. His followers are now redeeming Africa.... Let us aid
the Mohammedans in their great work, the redemption of Africa.... In
every Mohammedan town there is a public school and a public library."
He complains that Christianity utterly fails to check theft, but
Mohammedanism stops it entirely (pp. 135, 579, English ed.).
For Asiatic Mohammedanism see Sleeman's Recollections, II., 164, and
compare Tennent's Christianity in Ceylon, p. 330, and Max Mueller's
Chips from a German Workshop, II., 351. The London Spectator, in
April, 1869, stated that "Mohammedanism gains thousands of converts
every year," and thus described the activity of its organization, the
statement being condensed in the Boston Journal: "Of all these
societies, the largest, the most powerful, the most widely diffused,
is the Mohammedan population. Everywhere it has towns, villages,
temples, places within which no infidel foot ever is or can be set.
Its missionaries wander everywhere, keeping up the flame of
Islam,--the hope that the day is coming, is at hand, when the white
curs shall pass away, and the splendid throne which Timour won for the
faithful shall again be theirs. They have their own papers, their own
messengers, their own mail carriers, and they trust no other.
Repeatedly, before the telegraph was established, their agents
outstripped the fastest couriers the government could employ. The
government express was carried by Mussulmans, who allowed the private
messengers to get on a few hours ahead. Every dervish, moollah, or
missionary, is a secret agent. This organization, which has always
existed, has of late been drawn closer, partly as the result of their
great mutiny, which taught the priests their hold over the soldiery,
partly by the expiration of the 'century of expiation,' and partly by
the marvelous revival of the Puritan element in Mohammedanism itself."
[K] See Southey's Wesley, chap. III. Report of Joint Delegation of the
Society of Friends, 1869. Hedge's Primeval World of Hebrew Tradition,
p. 83. Coffin's New Way Round the World, pp. 270, 308, 361. Colden's
History of the Five Indian Nations (dedication). He says also, "We
have reason to be ashamed that those infidels, by our conversation and
neighborhood, are become worse than they were before they knew us." It
appears from this book (as from other witnesses), that one of the
worst crimes now practiced by the Indians has sprung up since that
day, being apparently stimulated by the brutalities practiced by
whites towards Indian women. Colden says, "I have been assured that
there is not an instance of their offering the least violence to the
chastity of any woman that was their captive" (Vol. I., p. 9, 3d ed.).
Compare Parkman's Pontiac, II., 236.
[L] "Cum ea quae Romani polluerant fornicatione, nunc mundent barbari
castitate."--_Salvian de Gubern. Dei._ ed. 1623, p. 254, quoted in
Gilly's Vigilantius, p. 360.
[M] "Neither history nor more recent experience can furnish any
example of the long retention of pure Christianity by a people
themselves rude and unenlightened. In all the nations of Europe,
embracing every period since the second century, Christianity must be
regarded as having taken the hue and complexion of the social state
with which it was incorporated, presenting itself unsullied,
contaminated, or corrupted, in sympathy with the enlightenment or
ignorance or debasement of those by whom it had been originally
embraced. The rapid and universal degeneracy of the early Asiatic
churches is associated with the decline of education and the
intellectual decay of the communities among whom they were
established."--_Tennent's Christianity in Ceylon_, p. 273. For the
influence of Mohammedanism on the revival of letters in Europe, see
Andres, Origine di ogni litteratura. Jourdain, Recherches critiques
sur les traductions latines d'Aristote. Schmoelders, Ecoles
philosophiques entre les Arabes. Forster, Mohammedanism Unveiled.
Urquhart, Pillars of Hercules. Lecky's Rationalism, II., 284.
[N] "Quid igitur nos antecellimus? Num ingenio, doctrina, morum
moderatione illos superamus? Nequaquam. Sed vera Dei agnitione,
invocatione et celebratione praestamus."--_Melancthon_, quoted by
Feuerbach, Essence of Christianity (Eng. tr.) p. 284. He also cites
the passage from Luther.
[O] Rabbi Wise's remarks may be found in the Report of the Free
Religious Association for 1869, p. 118. For Swaamee Narain, see
Heber's Journal, II., 109-121 (Am. ed.). For Ram Mohun Roy, see his
translation of the Sama Veda (Calcutta, 1816), his two tracts on the
burning of widows (Calcutta, 1818, 1820), and other pamphlets. Victor
Jacquemont wrote of him from Calcutta in 1830, "Il n'est pas Chretien,
quoi qu'on en dise.... Les honnetes Anglais l'execrent parce que,
disent-ils, c'est un affreux deiste."--_Letters_, I., 288.