Christ taught the duty of returning good for evil.  Buddha said:  “A man who foolishly does me wrong I will return to him the protection of my ungrudging love; the more evil comes from him, the more good shall go from me” ("Anthology,” by Moncure D. Conway, page 240).  In the Buddhist Dhammapada we read:  “Let a man overcome anger by love; let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth” (Ibid, p. 307).  Again:  “Hatred does not cease by hatred at any time; hatred ceases by love; this is an old rule” (Ibid, p. 131).  Lao-Tsze says:  “The good I would meet with goodness.  The not good I would meet with goodness also.  The faithful I would meet with faith.  The not faithful I would meet with faith also.  Virtue is faithful.  Recompense injury with kindness” (Ibid, p. 365).  Confucius struck a yet higher and truer note:  “Some one said, ’What do you say concerning the principle that injury should be recompensed with kindness?’ The Sage replied, ’With what, then, will you recompense kindness?  Recompense kindness with kindness, and injury with justice’” (Ibid, p. 6).  Manu places “returning good for evil” in his tenfold system of duties; in his code also we find:  “By forgiveness of injuries the learned are purified” (Ibid, p. 311).  The “golden rule” is as old as the generous and just heart.  The Saboean Book of the Law taught:  “Let none of you treat his brother in a way which he himself would dislike” (Ibid, p. 7).  “Tsze-Kung asked, ’Is there one word which may serve as a rule for one’s whole life?’ Confucius answered, ’Is not reciprocity such a word?  What you do not wish done to yourself, do not to others.  When you are labouring for others let it be with the same zeal as if it were for yourself’” (Ibid, pp. 6, 7).

If Christ taught humility, we read from Lao-Tsze:  “I have three precious things which I hold fast and prize—­Compassion, Economy, Humility.  Being compassionate, I can therefore be brave.  Being economical, I can therefore be liberal.  Not daring to take precedence of the world, I can therefore become chief among the perfect ones.  In the present day men give up compassion, and cultivate only courage.  They give up economy and aim only at liberality.  They give up the last place, and seek only the first.  It is their death” (Ibid, p. 216).  Lao-Tsze says again:  “By undivided attention to the passion-nature and tenderness it is possible to be a little child.  By putting away impurity from the hidden eye of the heart, it is possible to be without spot.  There is a purity and quietude by which we may rule the whole world.  To keep tenderness, I pronounce strength....  The fact that the weak can conquer the strong and the tender the hard, is known to all the world; yet none carry it out in practice.  The reason of heaven does not strive, yet conquers well; does not call, yet things come of their own accord; is slack, yet plans well” (Ibid, pp. 323, 324).  Again:  “The sage ... puts himself last, and yet is