As in Judea so in India the conception formed of the Supreme Being reacted potently upon morality. Hence in naming the influences under which the moral ideal of Brahmanism was molded we must speak first of the Indian conception of the First Cause.
The Aryan conquerors of India originally held notions of the gods in general like those held by their kinsmen, the early Greeks and Romans. When they entered India they were ancestor worshipers and polytheists. They had earth gods and sky gods. The gods of the celestial phenomena gradually acquired ascendancy. Then, as in Egypt, there came a tendency toward unity. The various gods came to be looked upon by the loftier minds as merely different manifestations of one primal being.225
It is right at this point that we find the great antithesis between Indian modes of thought and those of all or almost all other peoples. When the thinkers of Egypt, of the Semitic lands, of Persia, of Greece and Rome, had at last through reflection evolved the lofty conception of a single great First Cause, they endowed this cause with conscious personal life. This mode of thought is our heritage from the past. It is to us almost or quite impossible to conceive of conscious personal life as springing from an unconscious impersonal cause. Hence we place behind the manifold phenomena of the universe a conscious personal being as the origin and source of all things and all life.226
It is wholly different with the thinkers of India. They seem to be able to postulate as the beginning of things an impersonal cause, a cause without perception, thought, or consciousness. They affirm that out of unconsciousness consciousness arises. They teach that out of Brahma, the unconscious, impersonal, passionless One, emanate all material worlds and sentient beings, gods as well as men.
How profoundly this conception of the First Cause has reacted on the ethical speculations of the Hindu sages and on the moral life of India will appear a little further on.
But this incomprehensible, unconscious, passionless Brahma is not the Brahma of the popular faith. The masses and even the philosophers themselves must have something more concrete. So this impersonal, neuter Brahma is conceived as giving existence to the personal, masculine God Brahma (Brahman), “the progenitor of all worlds, the first-born among beings.”227
It is very necessary for the student of Brahmanic ethics to keep in mind the distinction between the uncreated, unconditioned, impersonal Brahma and the created, conditioned, personal Brahma, since there is here laid the foundation of a double goal for rational moral striving: the goal of the ascetic whose ultimate aim is deliverance from individual existence and absorption into the absolute, unchangeable, impersonal Brahma, which means a state of eternal unconsciousness—dreamless sleep; and the goal of the multitude, whose hope and aim is blissful, though temporary, union with the personal Brahma in the heaven of the mortal, conditioned gods.228
The ethical evolution in India was also profoundly influenced by a prehistoric event, namely, the subjection of the original non-Aryan population of the land by an intruding Aryan people. As a result of the long and bitter struggle the two races became separated by a sharp line of race prejudice and hatred. The dark-skinned natives were reduced to a state of servitude or dependence upon their conquerors. Intermarriages between the two races were strictly prohibited, and thus the population of the conquered districts of the peninsula became divided into two sharply defined classes. These constituted a model upon which Indian society was framed. Other classes were formed, and these gradually hardened into castes, that is, into classes between which marriages were prohibited. Four great castes arose: namely, priests or Brahmans, warriors and rulers, peasants and merchants, and sudras. Below these castes were the pariahs, or outcasts, made up of the most degraded of the natives. As time passed, still other divisions were formed, every occupation coming to constitute the basis of a new caste, till society was stratified like a geologic deposit.
Religion came in to consecrate this division of the people into privileged and nonprivileged classes.229 The sacred scriptures declare that the Brahmans sprang from the mouth of Brahma, the warriors from his arms, the peasants and traders from his thighs, and the sudras from his feet.230
No institution known among men ever exercised a more fateful and sinister influence upon morality than this caste system has exercised upon the morality of the peoples of India. The rooted belief and dogma of the natural inequality of men has made Brahmanic ethics a thing of grades and classes, and has thus rendered impossible the evolution of a true morality, which requires for its basis genuine sentiments of equality and brotherhood.
We easily realize the importance for morality of a belief in a life after death. But a belief in preëxistence may exert an even greater influence upon the moral code of a people than a belief in post-existence.231 Now the morality of the Hindus has been molded by both these doctrines, for according to the teachings of Brahmanism a man has lived through many lives before his “birth,” and may wander through “ten thousand millions of existences” after death has freed him from his present body.232 The class and the condition into which he is born here on earth is believed to be determined by the sum total of his merits or demerits earned in preceding existences. As a result of sin he may in his next birth be reborn in a lower caste, or may be imprisoned in some animal or vegetable form. He may pass a thousand times through the bodies of spiders, snakes, and lizards, and hundreds of times through the forms of grasses, shrubs, and creepers. And all this experience may come after the soul has passed through dreadful and innumerable hells for vast cycles of years.233
This transmigration theory was framed by the thinkers of India to explain among other things the seemingly unjust inequalities of human life.234 It afforded an explanation why one man should be born a Brahman and another a sudra, one born in a hovel and another in a palace, by conceiving the place of every person born into the world as being determined by the manner of his life in former existences.235
It is unnecessary to dwell upon the profound influence which this doctrine of transmigration, or round of births, has exerted upon the moral life of India. The tendency of this theory, as soon as elaborated, was to render still more intolerable the position of the lower castes, particularly that of the sudras, since it made their low place and hard lot to be the merited punishment of crimes and misdoings in previous lives; while at the same time it fed the pride and enhanced the arrogance of the Brahmans, since their superior lot was, according to the theory, attributable to merit acquired in other existences. Thus did the theory tend to give a more sinister aspect to the baneful caste system, to make it appear a part of the unchangeable order of things, and to render impossible the growth of any other than a class morality.
Hardly less important than the doctrine of transmigration for Hindu morality is the Indian conception of life—of all individual, conscious existence whether here on earth or in other worlds—as inseparable from misery, pain, decay, and death.
The Aryan immigrants into India seem to have been, like their kinsmen the Greeks, a light-hearted folk, filled with a strong joy in life. But as in their journeyings they pressed southward into the valleys of the Indus and the Ganges and came under the influences of the hot, depressing climate, and of an oppressive social and political system,236 they appeared to have lost their buoyant spirits. The skies seemed less bright and life less worth living, and, weary of it all, they at last came to regard eternal death, annihilation, as the greatest of boons.
This pessimistic view of the world and of life, as we shall see a little further on, forms the basis of large sections of Indian ethics, since it makes the ultimate goal of rational or moral effort to be the getting rid of conscious existence.
Another conception which has exerted a profound influence upon the religious ethics of Brahmanism is that respecting sacrifice. This conception is that the gods need sustenance, and can only exist through the gifts and offerings made to them by men.237 “The gods live by sacrifice” say the sacred scriptures; “the sun would not rise if the priests did not make sacrifice.”
To understand this teaching we must connect it with the belief of primitive man that the spirits of the dead have absolute need of meat and drink offerings at the hands of the living, and remember that in India there is no sharp distinction drawn between the gods and the souls of men. The gods, like the spirits of the dead, are dependent for life and strength upon the offerings laid on their altars. Without these gifts they would die or pine away, and all the movements of the universe controlled by them would cease.238
From this conception of the gods came the emphasis laid by Brahmanism upon sacrifice, and the prominence given the religious duty of bringing rich gifts to the priests and keeping the altars of the gods heaped with food.239
The fundamental fact of Brahmanic morality is that as a result of the caste system it is a class morality; that is, there is a different moral standard or code for each of the different castes.
In the account given in the Laws of Manu of the origin of the four chief castes, the occupation and the duties of each class are carefully prescribed. To the Brahman was assigned teaching and offering sacrifice; to the warriors and rulers the protection of the people; to the peasants and merchants the tilling of the ground and trading; and to the sudras—“One occupation only,” reads the sacred law, “is prescribed to the sudra, to serve meekly the other three castes.”240
The Brahman is by right the lord of the whole creation.241 His name must express something auspicious, but the first part of the sudra’s name must express something contemptible, and the second part must be a word denoting service.242
For a man of a lower caste to affect equality with a person of a higher caste is a crime: “If a man of an inferior caste, proudly affecting an equality with a man of superior caste, should travel by his side on the road, or sit or sleep upon the same carpet with him, the magistrate shall take a fine from the man of inferior caste to the extent of his ability.”243
For a Brahman to explain to a sudra the sacred Vedas is a sin: “Let him [the Brahman] not give to a sudra advice nor the remnants of his meal ...; nor let him explain the sacred law to such a man; ... for he who explains the sacred law to such ... will sink together with that man into hell.”244
In the matter of punishments for crimes the laws are grossly unequal, the punishment of a person of inferior caste being always more severe than that of a person of a superior caste for the same offense. Thus for a crime punishable with death if committed by a person of an inferior caste, tonsure only is ordained if committed by a Brahman;245 for a Brahman must never be slain, “though he have committed all horrible crimes.”246 There is no crime in all the world as great as that of slaying a Brahman.247
A knowledge of the inequality of these sacred laws of the Brahmans and the burdensomeness of this caste morality as it pressed upon the lower classes is necessary to an understanding of the rise and rapid spread of Buddhism, and the fervor with which its teachings of equality and brotherhood were embraced by the masses of Brahmanic India.
Of the different standards of morality of the several castes that of the Brahman is of course the highest. The study of the sacred books is for him the chief duty. “Let him,” says the sacred law, “without tiring daily mutter the Veda at the proper time; for that is one’s highest duty; all other observances are secondary duties.”248 Knowledge of the Veda destroys guilt as fire consumes fuel.249 Among the secondary duties are observance of the rules of purification, the practice of austerities, and doing no injury to created beings.250
By austerities, that is, by ascetic practices, by hideous self-torture, the Brahman may atone for all sins of whatsoever kind and may become so holy that at death, having conquered all desires, save only the desire for union with the Universal One, he may hope to fall away into unawakening unconsciousness and be absorbed into the absolute, impersonal Brahma, and thus escape forever from the weary round of births. This way of full salvation, and it is the only one, is open only to Brahmans and to the chosen few from other castes who, having gone forth “from home into homelessness,” as mendicants or forest hermits, follow this life of complete renunciation of all that is earthly.
The duties, the faithful performance of which avail most for persons of inferior castes, are those that have to do with religion, and chiefly with sacrifice. These duties are the bringing of gifts and offerings for the sacrifices and the giving of generous fees to the priests. Through the faithful performance of his assigned duties the man of inferior caste can make sure of salvation—not the full and perfect salvation attained by the Brahman through his austerities, but a qualified salvation. He may hope for rebirth in some higher caste or in some better state either on earth or in some other world.251
Duty to animals seems to have formed no part of the moral code of the early Indian Aryans. But chiefly through the influence of the doctrine of transmigration respect for every living thing became a high moral requirement. To take life wantonly became a crime. To kill a kine, a horse, a camel, a deer, an elephant, a goat, a sheep, a fish, a snake, a buffalo, insects, or birds is an offense which must be expiated by penances.252
In order that he may not harm any living creature, the ascetic is enjoined “always by day and by night, even with pain to his body, to walk carefully, scanning the ground.”253 Should he unintentionally injure any creature he must expiate its death by penitent austerities.254
Animals may, however, be slain for food255 and for sacrifices, since they were created for these special purposes. And then there is compensation for the victims of the altars: “Herbs, trees, cattle, birds, and all animals that have been destroyed for sacrifices receive, being reborn, higher existences.”256
The killing of animals for sport is an inexpiable sin: “He who injures innoxious beings from a wish to (give) himself pleasure never finds happiness, neither living nor dead.”257
Under the influence of Buddhism we shall see this consideration for animal life deepening into a genuine tenderness for every living creature, and duties toward the inferior animals becoming one of the most beautiful and characteristic features of the ethical ideal.
In Brahmanic as in Confucian ethics the military virtues are assigned a low place. Brahmanism, however, concedes the legitimacy of war and permits the employment of force by the king in augmenting his possessions,258 even enjoining upon him to be ever ready to strike; for “of him who is always ready to strike, the whole world stands in awe.”259
But the genuine spirit of Brahmanism is opposed to the fierce war spirit of the Aryan conquerors of India, and the sacred law attempts to ameliorate the cruelties and atrocities of primeval warfare, instilling in the warrior a spirit of magnanimity and chivalry. Thus the “blameless law for the warrior” forbids to him the use of barbed or poisoned weapons; he must spare the suppliant for mercy; he must not strike an enemy who has lost his armor or whose weapons are broken, or who has received a wound, or who has turned in flight. He must do no harm to the onlooker. The king must conduct war without guile or treachery.260
At the heart of Brahmanism, as at the heart of every other great religion of the world, there is a core of lofty spiritual teachings and true morality. The sacred scriptures of the Brahmans declare, “The soul itself is the witness of the soul, and the soul is the refuge of the soul; despise not thy own soul, the supreme witness of men.”261
The sacred law teaches that he is pure who is pure in thought and in deed: “Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is pure who gains wealth with clean hands, not he who purifies himself with earth and water.”262
Repentance and resolutions of amendment free the soul from its transgressions: “He who has committed a sin and has repented, is freed from that sin, but he is purified only by the resolution of ceasing to sin and thinking I will do so no more.”263
Brahmanism teaches the duty of forgiving injuries and of returning blessings for curses: “Against an angry man let him [the ascetic] not in return show anger; let him bless when he is cursed.”264 “A king must always forgive litigants, infants, aged and sick men, who inveigh against him.”265 “He who, being abused by men in pain, pardons them, will in reward of that act be exalted in heaven.”266
Here is a morality as pure and lofty as any taught by Hebrew prophets. But as in Judaism, so in Brahmanism, such was the stress laid by the priests upon sacrifice, upon the observance of the rites and ceremonies of the temple, and upon the performance of a thousand and one morally indifferent acts, that as time passed there resulted an almost complete overshadowing of natural by ritual morality. It was such a triumph of ritualism as marked the postexilic period in the history of Israel. As there came a protest and reaction in Judea issuing in Christianity, so did there come a protest and reaction in Brahmanic India issuing in Buddhism.
Four tenets or principles, called the four truths, sum up the essentials of Buddhism.267 These are the truth of pain, the origin of pain, the destruction of pain, and the eightfold way that “leads to the quieting of pain.”268
The first three of these truths form the philosophical basis of Buddhist ethics, and to a brief exposition of these tenets we shall devote the immediately following sections. The fourth truth is a summary of the ethics of Buddhism,269 and therefore what we shall have to say about it will appropriately find a place under the next subdivision of this chapter when we come to speak of the moral ideal of Buddhism.
The truth of pain, in the language of the sacred scriptures, is this: “Birth is pain, death is pain, clinging to earthly things is pain.”
This is simply an expression, with added emphasis, of that world-weariness, of that despair of life, which we have seen pressing like an incubus upon the spirit of Brahmanic India. Buddhism teaches that life is an evil, that misery and sorrow and pain are inseparable from all modes of existence. We shall be able to get the Buddhist’s point of view if we bear in mind how we ourselves sometimes look upon this earthly life. In despondent moods we ask, “Is life worth living?” and make answer ourselves by declaring that if this earthly life is all, then there is in it nothing worth while. If now we extend this gloomy view so as to make it embrace the life to come as well as the life that now is, we shall have the viewpoint of the true Buddhist. To him life not only in this world but in all other possible worlds is transitory, illusive, and painful, and in utter despair and weariness he longs to be through with it all and to lay down forever the intolerable burden of existence.270 “As the glow of the Indian sun causes rest in cool shades to appear to the wearied body the good of goods, so also with the wearied soul, rest, eternal rest, is the only thing for which it craves.”271
The truth of the origin of pain is this: “It is the thirst for life, together with lust and desire, which causes birth and rebirth.”
It should be noted here that there are different interpretations given to this tenet. Some understand by it not that all desires, but simply evil desires, cause and feed the flame of life; others interpret it as teaching that desires or longings of every kind whatsoever possess this sinister potency of recreating life and keeping one entangled in the meshes of the net of existence.
The truth of the destruction of pain is this: “Pain can be ended only by the complete extinction of desire.” Desire being the root which feeds life and causes the round of births, existence can be ended only by getting rid of desire.
Here again there are different acceptations of the dogma. To most it means simply the getting rid of all unholy passions and desires, while to the thoroughgoing Buddhist it means freedom from every desire of whatsoever kind: “Not a few trees but the whole forest” of desires must be cut down, together with all “the undergrowth.”272
Besides these three philosophical principles,—the truth of pain, the origin of pain, and the extinction of pain,—there are two other speculative doctrines of orthodox Buddhism, a comprehension of which is necessary to an understanding of the ethics of the system. The first of these is the doctrine of karma. This is a denial of the soul theory. Orthodox Buddhism denies that man has a soul separable from the body. It teaches that when a person dies there does not go out of his body a spirit which lives elsewhere a conscious life, a continuation of the life just ended, but that all that goes out is karma, that is, something which is the net product of all the good and evil acts of the person in all his various existences—a sort of seed or germ from which will spring up here on earth or in some heaven or hell another being.273 There is no conscious identity, however, between the two beings. They stand related to each other as father to son.
Some illustrations will help us to seize the thought. The Buddhist teacher likens the relation of the life going out here to the new life beginning elsewhere, to the relation of two candle flames, the second of which has been lighted from the first. Through the transmission of karma the flame of life is passed on from one being to another; but all these life flames are different. No abiding self-consciousness binds them together and makes them one. Again, this succession of lives is likened to the undulations of a wave in the ocean. The successive undulations are not the same, yet the first causes the second, the second the third, and so on.
Notwithstanding the important place this doctrine holds in Buddhist speculative philosophy and theoretical ethics, it was neither understood nor adopted by the masses. It was developed in the schools, but the people in general held to their old Brahmanic belief in the soul and its transmigrations, so that in most Buddhist lands to-day belief in a conscious personal existence after death is the prevailing one.274
The other philosophical doctrine of which we have to speak is that of Nirvana. This term is used with many different meanings. Often it denotes merely the extinguishment in the soul of lust and hate and ignorance, and the state of quiet contentment and blissful repose which results from such self-mastery. Buddha himself, says Rhys Davids, meant by the term just what Christ meant by the kingdom of God, that kingdom within the soul of calm and abiding peace.275
Again, it is used to express a state of eternal, unchanging, blissful rest and ineffable peace beyond all the realms—heavens and hells—of transmigration.
Still again the term is used to denote the absolute extinction of existence, annihilation. This is the view of Nirvana held to-day by the Buddhists of Ceylon, Siam, and Burma who claim to hold the ancient faith in its primitive purity.276
The ethics of Buddhism is summed up in the formula of the truth of the eightfold path.277 The truth of the eight-membered way is this: the only path which leads to the quieting of pain is the eightfold holy path—right belief, right resolve, right speech, right behavior, right occupation, right effort, right thought, right concentration.278
The essence of all this expressed in familiar ethical phrase is that the demands of morality are right thoughts, right words, and right deeds. As the eight requirements are interpreted and expounded by Buddhist teachers, they demand a mind free from all evil passions and unholy desires (and, according to the thoroughgoing Buddhist, of every desire whatsoever)279 and “a heart of love far-reaching, grown great, and beyond measure.” This is the path leading to deliverance from transmigration, this the path leading to the quieting of pain, this the path leading to the sweet rest and peace of Nirvana.
It will be worth our while to note with some attention some of the special primary duties and virtues which are included in these general demands of self-conquest and unmeasured love.
One of the primary duties of the true Buddhist is to seek knowledge, for true knowledge, insight, is the cure for desire. This knowledge which quenches all craving thirst is best attained, so Buddha taught, through meditation.280 One must meditate on the transitoriness of life, on pain, on death, on truth, on gentleness, on love. It was through profound meditation under the Bo tree that Gautama became the Buddha, “The Enlightened.”
Another cardinal virtue of the Buddhist ideal of character is universal benevolence. By no other ethical system has such stress been laid upon the duty of gentleness to everything that has life. The animal world is here brought within the sanctuary of morality and safeguarded by ethical sentiment. It is of course the doctrine of transmigration, which Buddhism inherits from Brahmanism, which gives animal ethics the prominent place it holds in Buddhist morality.281
Still a third requirement of the true Buddhist is toleration, which follows as a corollary from the virtue of universal benevolence. In the prominent place assigned this virtue in the ideal of character, Buddhism stands alone among the great world religions.
A fourth cardinal duty of the ideal is to make known to all men the eightfold way to salvation. Buddha’s command to his disciples was, “Go ye now and preach the most excellent Law, explaining every point thereof, unfolding it with diligence and care.” This is a duty which brings its own reward; for the exercise of compassion and charity produces that serenity of spirit which is the aim of moral striving; and hence nothing advances one more rapidly on the way to salvation than preaching the good tidings and laboring to lessen the sorrows and lighten the burdens of one’s fellow creatures. The moral requirement to preach to all the most excellent way made of Buddhism a missionary religion. In a few centuries after the death of Buddha devoted missionaries had spread the new faith throughout the Far East.
There are in Buddhism three grades of moral attainment. The lowest is that which may be reached by any one in the ordinary life. Through purity of thought and word and deed, through the exercise of universal kindliness, and by the fulfillment of every duty pertaining to his station in life, one attains such a degree of moral excellence that he may at least hope at death to avoid painful rebirth.
The second degree of moral excellence is that attained by the monk of Gautama’s Order. The idea of the Buddhist here is like that of the Christian respecting the monastic life. For centuries in the West the ascetic life was looked upon as more perfect than the ordinary life, and as the better and surer way to salvation. It is the same in Buddhist lands. The goal striven after, the extinction of unholy desires, the Buddhist believes is most quickly and surely reached by him who has rid himself of the cares and worries of domestic life, and withdrawn from all the distractions of the world.
The prime duty of the Buddhist monk is meditation, which takes the place of prayer in the code of the Christian recluse. Through following faithfully and patiently all the rules of the Order he may hope to attain such comparative perfection that at his death he will be reborn in some better state.
The third and highest degree of moral attainment can be reached only in the Arhatship. The Arhat is what we would call the perfect man. He is one who, like the Buddha, reaches a state of perfect insight or mental illumination and of perfect freedom from all desires282 save the desire for Nirvana. This state is reached only through absolute renunciation of the world. He who would be perfect must leave all earthly pleasures behind, and calling nothing his own, with all appetites stilled, passionless and desireless, go out from home into homelessness.283 In such a one karma becomes extinct, and for him there are no new births. “The living, moving body of the perfect man is visible still,” says Rhys Davids in explaining this state, ... “but it will decay and die and pass away, and as no new body will be formed, where life was, will be nothing.”284
It is impossible to conceive a higher altruism than that inculcated by the higher thoroughgoing Buddhism. Since it denies the existence of the soul,—nothing save the seed (karma) of another but different life remaining at death,—when one strives to break the chain of existence, to make an end of the weary cycle of births, such a one is seeking good not for himself but for another. In the words of Dr. Hopkins, “It is to save from sorrow this son of one’s acts that one should seek to find the end.”285 Thus orthodox Buddhism alone, of all the great ethical systems of history, refuses to sully virtue with promises of reward. Its morality stands absolutely alone, unsupported by the hope of recompense either in this world or in the world to come. “Buddhism alone teaches that to live on earth is weariness, that there is no bliss beyond, and that one should yet be calm, pure, loving, and wise.”286
Another thing especially noteworthy regarding the ethics of Buddhism is that it is the ethics of naturalism. “For the first time in the history of the world,” in the words of Rhys Davids, “Buddhism proclaimed a salvation which each man could gain for himself and by himself in this world, during this life, without the least reference to God or the gods, either great or small.” In this respect Buddhism is somewhat like the present-day socialism of the materialistic school, which ardently proclaims justice, equity, and universal brotherhood, but says nothing about God.
Buddhism has been called the Christianity of the Orient. Like Christianity, it has been a great moralizing force in history. Its ethical ideal has been just such a factor in the moral life of the East as the ethical ideal of Christianity has been in the moral life of the West.
To portray even in scantiest outline the influence of this ideal upon the different peoples who have accepted it as their standard of goodness, or whose moral codes have felt its modifying effects, would lead us far beyond the limits of our work. In what follows we shall aim at nothing more—after having first remarked the ethical kinship of the Buddhist reform with other contemporary reform movements—than to note briefly the practical outworkings of the ideal in three or four departments of the moral domain.
We shall understand best the import for the moral evolution of humanity of that remarkable revolution in Brahmanic India which resulted in the establishment of Buddhism throughout the peninsula and in other countries of the Far East, if we first notice its ethical kinship with other reform movements which, about the close of the sixth pre-Christian century, make a dividing line in the inner histories of so many of the progressive societies and cultures of that age.287
In Greece Pythagoreanism was rising. This movement was in its essential spirit a social and moral reform. It was an attempt to introduce a true ethics in Greek city life, and to find a basis for morality in the deep intuitions of the human soul.288
In Israel the Isaiah of the Exile was proclaiming the loftiest ethical doctrines ever taught by Hebrew prophet, and in his interpretation of the moral government of Yahweh was scattering the seed from which was to spring up a new ethical life among men.
In Persia the great teacher Zarathustra (Zoroaster), with like vision of moral things, was declaring to the followers of Ahura Mazda that what God requires of men is purity of purpose, truthfulness in word and act, and unceasing warfare against evil within and without.
In China the Master, Confucius, reaffirming the teachings of antiquity, was inculcating essentially the same truth—that the sum of true morality is reverence, obedience, and right living.
It probably would be unhistorical to suppose that there was any actual connection between these several ethical or religious reform movements in these widely separated lands. They are brought together here merely that they may be used to interpret one another in terms of ethical progress, and that they may bear witness to the substantial oneness of the expressions of the moral faculty of man in response to the same or similar intellectual and social stimulus.