Mr. Hughes goes on to say that "our common humanity" is "a perfectly new idea." "Max Muller," he tells us, "says that there was no trace of it until Christ came. It is a purely Christian conception." Professor Max Muller, however, is not infallible. He sometimes panders to Christian prejudices, and this is a case in point. What he says about "humanity" is an etymological quibble. Certainly the Greeks knew nothing about it, simply because they did not speak Latin. But they had an equivalent word in _philanthropia_, which was in use in the time of Plato, four hundred years before the birth of Christ.* * Mr. Hughes talks so much that he must have little time for reading. Every educated man, however, is supposed to be acquainted with Bacon's _Essays_, the thirteenth of which opens as follows:--"I take goodness in this sense, the affecting of the weal of men, which is that the Grecians called Philanthropia; and the word humanity (as it is used) is a little too light to express it." Bacon not only knew the antiquity of _Philanthropia_, but preferred it to the later and less weighty term so ignorantly celebrated by Mr. Hughes. Max Muller or no Max Muller, we tell Mr. Hughes that he is either reckless or ignorant in declaring that the idea of human brotherhood owes its origin to Christ, Paul, or Christianity. To say nothing of Buddha, whose ethics are wider than the ethics of Christ, and confining ourselves to Greece and Rome, with the teaching of whose thinkers Christianity comes into more direct comparison--it is easy enough to prove that Mr. Hughes is in error, or worse. Four centuries before Christ, when Socrates was asked on one occasion as to his country, he replied, "I am a citizen of the world." Cicero, the great Roman writer, in the century before Christ, uses the very word _caritas_, which St. Paul borrowed in his fine and famous chapter in the first of Corinthians. Cicero, and not St. Paul, was the first to pronounce "charity" as the tie which unites the human race. And after picturing a soul full of virtue, living in charity with its friends, and taking as such all who are allied by nature, Cicero rose to a still loftier level. "Moreover," he said, "let it not consider itself hedged in by the walls of a single town, but acknowledge itself a citizen of the whole world, as though one city." In another treatise he speaks of "fellowship with the human race, charity, friendship, justice." We defy Mr. Hughes to indicate a single cosmopolitan text in the New Testament as strong, clear, and pointed as these sayings of Socrates and Cicero--the one Greek, the other Roman, and both before Christ. Let him ransack gospels, epistles, acts, and revelations, and produce the text we call for.