[Footnote 118: Caldwell, _Tinnevelly Shanars_, p. 35.] [Footnote 119: _Cf._ Montefiore, _Hibbert Lectures_, p. 531.] [Footnote 120: Lane, _Modern Egyptians_, p. 293.] [Footnote 121: Paley, _Principles of Moral and Political Philosophy_, i. 7 (_Complete Works_, ii. 38).] Such views, however, cannot hold their ground against the verdict of the scrutinising moral consciousness. They have been repeatedly contradicted by the great teachers of morality. Confucius required an inward sincerity in all outward practice, and poured scorn on the pharisaism which contented itself with the cleansing of the outside of the cup and platter.[122] He said that, "in the rites of mourning, exceeding grief with deficient rites is better than little demonstration of grief with superabounding rites; and that in those of sacrifice, exceeding reverence with deficient rites is better than an excess of rites with but little reverence."[123] "Sacrifice is not a thing coming to a man from without; it issues from within him, and has its birth in his heart. When the heart is deeply moved, expression is given to it by ceremonies."[124] The virtuous man offers his sacrifices "without seeking for anything to be gained by them."[125] "The Master said, 'See what a man does. Mark his motives.'"[126] The popular Taouist work, called 'The Book of Secret Blessings,' inculcates the necessity {301} of purifying the heart as a preparation for all right-doing.[127] The religious legislator of Brahmanism, whilst assuming in accordance with the popular view that the fulfilment of religious duty will be always rewarded to some extent, whatever may be the motive, maintains that the man who fulfils his duties without regard to the rewards which follow the fulfilment, will enjoy the highest happiness in this life and eternal happiness hereafter.[128] According to the Buddhistic Dhammapada, "if a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. . . . If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him."[129] In his description of the Buddhists of Mongolia, the Rev. James Gilmour observes:--"Mongol priests recognise the power of motive in estimating actions . . . . The attitude of the mind decides the nature of the act. He that offers a cup of cold water only, in a proper spirit, has presented a gift quite as acceptable as the most magnificent of donations."[130] With reference to the Hebrews, Mr. Montefiore says:--"If it were true that the later Judaism of the law laid exclusive stress in its moral teaching upon the mere outward act and not upon the spirit--upon doing rather than being, as we might nowadays express it--we should scarcely find that constant harping upon the heart as the source and seat of good and evil. What more legal book than Chronicles? Yet it is there that we find the earnest supplication for a heart directed towards God. . . .