Perhaps there is no single point in the moral teaching of Jesus which has been more celebrated than this. It is thought to represent the very acme of perfection, and Christianity takes credit to itself for the embodiment of so magnificent a doctrine in its moral system. And certainly the words of Jesus are so sublime as almost to extort admiration and disarm criticism. Nor would it at all detract from his merits if the principle here laid down should turn out to be no new discovery of his own, but one already reached by great teachers in other lands; for it was through him that it was made known to the Jews of his own age, and thus to the whole of Christendom. Moreover, we cannot suppose that he had ever heard of those who had anticipated the sentiments, and almost the words, of these beautiful sentences in the Sermon on the Mount. Nevertheless, these anticipations exist; and whatever glory this rule may confer on the religion of Christ must belong equally, and even by prior right, to the religion of Lao-tsze and the religion of Buddha. Thus Lao-tsze says, "Return enmity by doing good" (T. t. k., 63). Or again, "I treat the good man well; the man who is not good I also treat well" (Ibid., 49). The very perfection of patience under injustice, extending to the length of blessing those who curse, and turning the other cheek to those who smite the one—is exhibited in the old Buddhistic legend of Pûrna. Pûrna is a convert who spontaneously betakes himself as a missionary to a savage nation. The Buddha asks him what he will do if they address him in coarse and insolent language. He replies that he will consider them good and gentle people not to strike him with their fists or stone him. Should they strike him with their fists or stone him, he will still think them good and gentle neither to strike him with sticks or swords; should they strike him with sticks or swords, he will equally praise them for not killing him; should they even kill him, he will still say, "They are certainly good people, they are certainly gentle people, they who deliver me with so little pain from this body full of impurity" (H. B. I., p. 253). This is certainly a most consistent application of the principle of non-resistance to evil, and of loving one's enemies. No Christian saint or martyr could have followed his master's precepts more faithfully than this Buddhist apostle. But whether those precepts admit of general adoption into the scheme of human morals is a much more difficult question than whether in occasional instances here and there they have led to admirable conduct. Let us call in another Chinese philosopher to our assistance on this point.