FOOTNOTES:

FOOTNOTES:[A]This is Cudworth’s interpretation, but he has rather strained the passage, which must be that beginning,Οὐδέν οὖν οἶμαι διαφέρειν(Adv. Celsum, v.). The passages from Aristotle and Cleanthes are in Stobæus. Compare Maximus Tyrius, Diss. I.:Θεὸς εἷς πάντων βασιλεὺς καὶ πατὴρ.[B]Compare Augustine, De Vera Relig., c. iv.: “Paucis mutatis verbis atque sententiis Christiani fierent.” The Parsee creed is given as above in avaluablearticle in Martin’s Colonial Magazine, No. 18.[C]See Vishnu Sarman (tr. by Johnson), pp. 16, 28. Bhagvat Geeta (tr. by Wilkins), ch. 12. Vishnu Purana (tr. by Wilson), p. 291. Confucius, Lun-yu (tr. by Pauthier), ch. iv. § 16. Also Davis’ Chinese, ii. 50. [Legge’s Confucian Analects, xv. 23, gives the negative form.] Thales, in Diogenes Laertius, B. I., § 36:Πῶς ἂν ἄριστα καὶ δικαιότατα βιώσαιμεν? ἐὰν ἃ τοῖς ἄλλοις ἐπιτιμῶμεν, αὑτοὶ μὴ δρῶμεν. Stobæus reads instead (c. 43),ὃσα νεμεσεῖς τὸν πλησίον, αὑτὸς μὴ ποίει. Leviticus xix. 18. Iamblichus de Pythag. vita, c. 16 and 33:Φιλίαν δὲ διαφανέστατα πάντων πρὸς ἅπαντας Πυθαγόρας παρέδωκε. Terence, Heaut. I., 1, 25: “Homo sum, humani nihil a me alienum puto.” Quintilian, Declamations, quoted by Denis. Juvenal, Sat. xv. 140-142:—“Quis enim bonus ...Ulla aliena sibi credat mala?”Lucan, Pharsalia, I. 60, 61:—“Tunc genus humanum positis sibi consulat armisInque 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:Φίλησον τὸν ἀνθρώπινον γένος. Epictetus, B. III., c. xxiv.:Ὅτι ὁ κόσμος οὗτος μία πόλις ἐστὶ...πάντα δὲ φίλων μεστὰ,πρῶτον μὲν Θεῶν,εἶτα καὶ ἀνθρώπων,φύσει πρὸς ἀλλήλοις ᾠκειωμένων.[D]Dhammapada (tr. by Max Müller), 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, § 78:Ἀεὶ τὸν ἀδικοῦντα τοῦ ἀδικουμένου ἀθλιώτερον εἶναι. Crito, § 10:Ὡς οὐδέποτε ὀρθῶς ἔχοντος οὔτε τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν. Cleobulus in Diog. Laertius, B. I., § 91:Ἔλεγέ τε τὸν φίλον δεῖν εὐεργετεῖν,ὅπως ᾖ μᾶλλον φίλος. τὸν δὲ ἐχθρὸν, φίλον ροιεῖν. Pittacus in Diog. Laertius, B. I., § 78:Φίλον μὴ λέγειν κακῶς, ἀλλὰ μηδὲ ἐχθρόν. Val. Maximus, iv. 2, 4: “Quia speciosius aliquanto injuriae beneficiis vincuntur quam mutui odii pertinacia pensantur.” Max. Tyrius, Diss. II.:Καὶ μὲν εἰ ὁ ἀδικῶν κακῶς ποιεῖ,ὁ ἀντιποιῶν κακῶς οὐδὲν ἧττον ποιεῖ κακῶς, κἂν ἀμύνηται. Plutarch’s Morals (tr. by Goodwin, I., 293). Epictetus, B. IV., c. 23:Δαίρεςθαι δεῖ αὐτὸν, ὡς ὄνον,καὶ δαιρόμενον φιλεῖν αὐτοὺς τοὺς δαίροντας,ὡς πατέρα πάντων, ὡς ἀδελφόν. Marcus Antoninus, Medit. v. 31. vii. 22:Ἴδιον ἄνθρωπον φίλον καὶ τοὺς πταίοντας....Εἰς ὅσους δὲ ἀγνώμονας εὐγνώμων ἐγένες.[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 Müller, Chips, &c., I., 187.[F]“Nec hoc ullis Mosis libris debent. Ante anima quam prophetia. Animæ enim a primordio conscientia Dei dos est.”—Tertullian,adv. Marcion, 1, 10.Οἱ μετὰ Λόγου βιώσαντες χριστιανοί εἰσι, κἂν ἄθεοι ἐνομίσθησαν,οἷον ἐν Ἕλληοι μὲν Σωκράτης καὶ Ἡρακλεῖτος καὶ οἱ ὁμοῖοι αὐτοῖς, κ. τ. λ.—Justin Martyr,Apol.i. 46.Πρὸς δὲ καὶ ὅτι ὁ αὐτὸς θεὸς ἀμφοῖν ταῖν διαθήκαιν χορηγὸς,ὁ καὶ τῆς Ἑλληνικῆς φιλοσοφίας δοτὴρ τοῖς Ἕλλησιν,δι’ ἧς ὁ παντοκράτωρ παρ’ Ἕλλησι δοξάζεται, παρέστησεν, δῆλον δὲ κἀνθένδε.—Clem. Alex. Strom., VI. v. 42.“Totam igitur veritatem et omne divinæ 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, quæ nunc religio Christiana nuncupatur, erat apud antiquos, nec defuit ab initio generis humani, quousque Christus veniret in carnem, unde vera religio, quæ jam erat, cœpit appellari Christiana.”—Augustine,Retr., i. 13.“Natura omnibus Dei inesse notitiam, nec quemquam sine Deo nasci, et non habere in se semina sapientiæ et justitiæ reliquarumque virtutum.”—Hieron.,Comm. in Gal., I., 1, 15.[G]Ἐγὼ δὲ φοβοῦμαι μὴ ὑπὸ φιλανθρωπίας δοκῶ αὐτοῖςὅ τί περ ἔχω ἐκκεχυμένως παντὶ ἀνδρι λέγειν.—Plato,Euthyphron, § 3.“Quodque a Græcisφιλανθρωρίαdicitur, 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., § 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 Scævola, 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, butMohammedanismstops 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 Müller’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,isat 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 quæ 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. Schmölders, 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 præstamus.”—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 Chrétien, quoi qu’on en dise.... Les honnetes Anglais l’exècrent parce que, disent-ils, c’est un affreux déiste.”—Letters, I., 288.

[A]This is Cudworth’s interpretation, but he has rather strained the passage, which must be that beginning,Οὐδέν οὖν οἶμαι διαφέρειν(Adv. Celsum, v.). The passages from Aristotle and Cleanthes are in Stobæus. Compare Maximus Tyrius, Diss. I.:Θεὸς εἷς πάντων βασιλεὺς καὶ πατὴρ.

[B]Compare Augustine, De Vera Relig., c. iv.: “Paucis mutatis verbis atque sententiis Christiani fierent.” The Parsee creed is given as above in avaluablearticle in Martin’s Colonial Magazine, No. 18.

[C]See Vishnu Sarman (tr. by Johnson), pp. 16, 28. Bhagvat Geeta (tr. by Wilkins), ch. 12. Vishnu Purana (tr. by Wilson), p. 291. Confucius, Lun-yu (tr. by Pauthier), ch. iv. § 16. Also Davis’ Chinese, ii. 50. [Legge’s Confucian Analects, xv. 23, gives the negative form.] Thales, in Diogenes Laertius, B. I., § 36:Πῶς ἂν ἄριστα καὶ δικαιότατα βιώσαιμεν? ἐὰν ἃ τοῖς ἄλλοις ἐπιτιμῶμεν, αὑτοὶ μὴ δρῶμεν. Stobæus reads instead (c. 43),ὃσα νεμεσεῖς τὸν πλησίον, αὑτὸς μὴ ποίει. Leviticus xix. 18. Iamblichus de Pythag. vita, c. 16 and 33:Φιλίαν δὲ διαφανέστατα πάντων πρὸς ἅπαντας Πυθαγόρας παρέδωκε. Terence, Heaut. I., 1, 25: “Homo sum, humani nihil a me alienum puto.” Quintilian, Declamations, quoted by Denis. Juvenal, Sat. xv. 140-142:—“Quis enim bonus ...Ulla aliena sibi credat mala?”Lucan, Pharsalia, I. 60, 61:—“Tunc genus humanum positis sibi consulat armisInque 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:Φίλησον τὸν ἀνθρώπινον γένος. Epictetus, B. III., c. xxiv.:Ὅτι ὁ κόσμος οὗτος μία πόλις ἐστὶ...πάντα δὲ φίλων μεστὰ,πρῶτον μὲν Θεῶν,εἶτα καὶ ἀνθρώπων,φύσει πρὸς ἀλλήλοις ᾠκειωμένων.

“Quis enim bonus ...Ulla aliena sibi credat mala?”

Lucan, Pharsalia, I. 60, 61:—

“Tunc genus humanum positis sibi consulat armisInque 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:Φίλησον τὸν ἀνθρώπινον γένος. Epictetus, B. III., c. xxiv.:Ὅτι ὁ κόσμος οὗτος μία πόλις ἐστὶ...πάντα δὲ φίλων μεστὰ,πρῶτον μὲν Θεῶν,εἶτα καὶ ἀνθρώπων,φύσει πρὸς ἀλλήλοις ᾠκειωμένων.

[D]Dhammapada (tr. by Max Müller), 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, § 78:Ἀεὶ τὸν ἀδικοῦντα τοῦ ἀδικουμένου ἀθλιώτερον εἶναι. Crito, § 10:Ὡς οὐδέποτε ὀρθῶς ἔχοντος οὔτε τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν. Cleobulus in Diog. Laertius, B. I., § 91:Ἔλεγέ τε τὸν φίλον δεῖν εὐεργετεῖν,ὅπως ᾖ μᾶλλον φίλος. τὸν δὲ ἐχθρὸν, φίλον ροιεῖν. Pittacus in Diog. Laertius, B. I., § 78:Φίλον μὴ λέγειν κακῶς, ἀλλὰ μηδὲ ἐχθρόν. Val. Maximus, iv. 2, 4: “Quia speciosius aliquanto injuriae beneficiis vincuntur quam mutui odii pertinacia pensantur.” Max. Tyrius, Diss. II.:Καὶ μὲν εἰ ὁ ἀδικῶν κακῶς ποιεῖ,ὁ ἀντιποιῶν κακῶς οὐδὲν ἧττον ποιεῖ κακῶς, κἂν ἀμύνηται. Plutarch’s Morals (tr. by Goodwin, I., 293). Epictetus, B. IV., c. 23:Δαίρεςθαι δεῖ αὐτὸν, ὡς ὄνον,καὶ δαιρόμενον φιλεῖν αὐτοὺς τοὺς δαίροντας,ὡς πατέρα πάντων, ὡς ἀδελφόν. Marcus Antoninus, Medit. v. 31. vii. 22:Ἴδιον ἄνθρωπον φίλον καὶ τοὺς πταίοντας....Εἰς ὅσους δὲ ἀγνώμονας εὐγνώμων ἐγένες.

[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 Müller, Chips, &c., I., 187.

[F]“Nec hoc ullis Mosis libris debent. Ante anima quam prophetia. Animæ enim a primordio conscientia Dei dos est.”—Tertullian,adv. Marcion, 1, 10.Οἱ μετὰ Λόγου βιώσαντες χριστιανοί εἰσι, κἂν ἄθεοι ἐνομίσθησαν,οἷον ἐν Ἕλληοι μὲν Σωκράτης καὶ Ἡρακλεῖτος καὶ οἱ ὁμοῖοι αὐτοῖς, κ. τ. λ.—Justin Martyr,Apol.i. 46.Πρὸς δὲ καὶ ὅτι ὁ αὐτὸς θεὸς ἀμφοῖν ταῖν διαθήκαιν χορηγὸς,ὁ καὶ τῆς Ἑλληνικῆς φιλοσοφίας δοτὴρ τοῖς Ἕλλησιν,δι’ ἧς ὁ παντοκράτωρ παρ’ Ἕλλησι δοξάζεται, παρέστησεν, δῆλον δὲ κἀνθένδε.—Clem. Alex. Strom., VI. v. 42.“Totam igitur veritatem et omne divinæ 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, quæ nunc religio Christiana nuncupatur, erat apud antiquos, nec defuit ab initio generis humani, quousque Christus veniret in carnem, unde vera religio, quæ jam erat, cœpit appellari Christiana.”—Augustine,Retr., i. 13.“Natura omnibus Dei inesse notitiam, nec quemquam sine Deo nasci, et non habere in se semina sapientiæ et justitiæ reliquarumque virtutum.”—Hieron.,Comm. in Gal., I., 1, 15.

[F]“Nec hoc ullis Mosis libris debent. Ante anima quam prophetia. Animæ enim a primordio conscientia Dei dos est.”—Tertullian,adv. Marcion, 1, 10.

Οἱ μετὰ Λόγου βιώσαντες χριστιανοί εἰσι, κἂν ἄθεοι ἐνομίσθησαν,οἷον ἐν Ἕλληοι μὲν Σωκράτης καὶ Ἡρακλεῖτος καὶ οἱ ὁμοῖοι αὐτοῖς, κ. τ. λ.—Justin Martyr,Apol.i. 46.

Πρὸς δὲ καὶ ὅτι ὁ αὐτὸς θεὸς ἀμφοῖν ταῖν διαθήκαιν χορηγὸς,ὁ καὶ τῆς Ἑλληνικῆς φιλοσοφίας δοτὴρ τοῖς Ἕλλησιν,δι’ ἧς ὁ παντοκράτωρ παρ’ Ἕλλησι δοξάζεται, παρέστησεν, δῆλον δὲ κἀνθένδε.—Clem. Alex. Strom., VI. v. 42.

“Totam igitur veritatem et omne divinæ 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, quæ nunc religio Christiana nuncupatur, erat apud antiquos, nec defuit ab initio generis humani, quousque Christus veniret in carnem, unde vera religio, quæ jam erat, cœpit appellari Christiana.”—Augustine,Retr., i. 13.

“Natura omnibus Dei inesse notitiam, nec quemquam sine Deo nasci, et non habere in se semina sapientiæ et justitiæ reliquarumque virtutum.”—Hieron.,Comm. in Gal., I., 1, 15.

[G]Ἐγὼ δὲ φοβοῦμαι μὴ ὑπὸ φιλανθρωπίας δοκῶ αὐτοῖςὅ τί περ ἔχω ἐκκεχυμένως παντὶ ἀνδρι λέγειν.—Plato,Euthyphron, § 3.“Quodque a Græcisφιλανθρωρίαdicitur, 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., § 3.

[G]Ἐγὼ δὲ φοβοῦμαι μὴ ὑπὸ φιλανθρωπίας δοκῶ αὐτοῖςὅ τί περ ἔχω ἐκκεχυμένως παντὶ ἀνδρι λέγειν.—Plato,Euthyphron, § 3.

“Quodque a Græcisφιλανθρωρίαdicitur, 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., § 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 Scævola, 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, butMohammedanismstops 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 Müller’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,isat 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.”

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, butMohammedanismstops 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 Müller’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,isat 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 quæ 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. Schmölders, 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 præstamus.”—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 Chrétien, quoi qu’on en dise.... Les honnetes Anglais l’exècrent parce que, disent-ils, c’est un affreux déiste.”—Letters, I., 288.

Transcriber's NoteThe following amendments have been made:Page4—Budhhism amended to Buddhism—"... read Buddha, and you have Buddhism; ..."Page4, footnoteB—valuble amended to valuable—"The Parsee creed is given as above in a valuable article ..."Page9, footnoteD—omitted closing bracket added—"... (tr. by Goodwin, I., 293)."Page13—omitted opening quote added (cross-checked against a different edition)—"... description of Patroclus furnishes “language which might convey ...”"Page15, footnoteJ—Mohamedanism amended to Mohammedanism—"... fails to check theft, but Mohammedanism stops it entirely ..."Page15, footnoteJ—s amended to is—"... is at hand, when the white curs shall pass away, ..."Page20—omitted closing quote added (cross-checked against a different edition)—"“... has always been accustomed,” says the Roman Catholic Digby, ..."Page23—gorgeeous amended to gorgeous—"The priests kneeled in gorgeous robes, ..."Accent errors in the Greek text have been repaired without note. The following amendments have also been made:Page9, footnoteD—τονamended toτοῦ— "Ἀεὶ τὸν ἀδικοῦντα τοῦ ἀδικουμένου ἀθλιώτερον ..."Page9, footnoteD—ἀνταδυκεῖνamended toἀνταδικεῖν— "... τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν"Page9, footnoteD—῎Σλεγέamended toἜλεγέ— "Ἔλεγέ τε τὸν φίλον δεῖν εὐεργετεῖν, ..."Page12, footnoteG—τοamended toτί— "... φιλανθρωπίας δοκῶ αὐτοῖς ὅ τί περ ἔχω ..."

Transcriber's Note

The following amendments have been made:

Page4—Budhhism amended to Buddhism—"... read Buddha, and you have Buddhism; ..."Page4, footnoteB—valuble amended to valuable—"The Parsee creed is given as above in a valuable article ..."Page9, footnoteD—omitted closing bracket added—"... (tr. by Goodwin, I., 293)."Page13—omitted opening quote added (cross-checked against a different edition)—"... description of Patroclus furnishes “language which might convey ...”"Page15, footnoteJ—Mohamedanism amended to Mohammedanism—"... fails to check theft, but Mohammedanism stops it entirely ..."Page15, footnoteJ—s amended to is—"... is at hand, when the white curs shall pass away, ..."Page20—omitted closing quote added (cross-checked against a different edition)—"“... has always been accustomed,” says the Roman Catholic Digby, ..."Page23—gorgeeous amended to gorgeous—"The priests kneeled in gorgeous robes, ..."

Page4—Budhhism amended to Buddhism—"... read Buddha, and you have Buddhism; ..."

Page4, footnoteB—valuble amended to valuable—"The Parsee creed is given as above in a valuable article ..."

Page9, footnoteD—omitted closing bracket added—"... (tr. by Goodwin, I., 293)."

Page13—omitted opening quote added (cross-checked against a different edition)—"... description of Patroclus furnishes “language which might convey ...”"

Page15, footnoteJ—Mohamedanism amended to Mohammedanism—"... fails to check theft, but Mohammedanism stops it entirely ..."

Page15, footnoteJ—s amended to is—"... is at hand, when the white curs shall pass away, ..."

Page20—omitted closing quote added (cross-checked against a different edition)—"“... has always been accustomed,” says the Roman Catholic Digby, ..."

Page23—gorgeeous amended to gorgeous—"The priests kneeled in gorgeous robes, ..."

Accent errors in the Greek text have been repaired without note. The following amendments have also been made:

Page9, footnoteD—τονamended toτοῦ— "Ἀεὶ τὸν ἀδικοῦντα τοῦ ἀδικουμένου ἀθλιώτερον ..."Page9, footnoteD—ἀνταδυκεῖνamended toἀνταδικεῖν— "... τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν"Page9, footnoteD—῎Σλεγέamended toἜλεγέ— "Ἔλεγέ τε τὸν φίλον δεῖν εὐεργετεῖν, ..."Page12, footnoteG—τοamended toτί— "... φιλανθρωπίας δοκῶ αὐτοῖς ὅ τί περ ἔχω ..."

Page9, footnoteD—τονamended toτοῦ— "Ἀεὶ τὸν ἀδικοῦντα τοῦ ἀδικουμένου ἀθλιώτερον ..."

Page9, footnoteD—ἀνταδυκεῖνamended toἀνταδικεῖν— "... τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν"

Page9, footnoteD—῎Σλεγέamended toἜλεγέ— "Ἔλεγέ τε τὸν φίλον δεῖν εὐεργετεῖν, ..."

Page12, footnoteG—τοamended toτί— "... φιλανθρωπίας δοκῶ αὐτοῖς ὅ τί περ ἔχω ..."

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