Turning to the New Testament morality, we may attack it in various ways: we may argue that the better part of it is not new, and therefore cannot be regarded as especially inspired, or that it leaves out of account many virtues necessary to the well-being of families and states; or we may contend that much of it is harmful, and much of it impracticable. The better part is that which is NON-ORIGINAL. All that is fair and beautiful in Christian morality had been taught in the world ages before Christ was born. Buddha, Confucius, Lao-Tsze, Mencius, Zoroaster, Manu, taught the noble human morality found in some of the teaching ascribed to Christ (throughout this Section the morality put into Christ's mouth in the New Testament will be treated as his). 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).