despise him; but fix your attention only upon his sufferings, his
needs, his anxieties, his pains. Then you will always feel your
kinship with him; you will sympathise with him; and instead of hatred
or contempt you will experience the commiseration that alone is the
peace to which the Gospel calls us. The way to keep down hatred and
contempt is certainly not to look for a man's alleged "dignity," but,
on the contrary, to regard him as an object of pity.

The Buddhists, as the result of the more profound views which they
entertain on ethical and metaphysical subjects, start from the
cardinal vices and not the cardinal virtues; since the virtues make
their appearance only as the contraries or negations of the vices.
According to Schmidt's _History of the Eastern Mongolians_ the
cardinal vices in the Buddhist scheme are four: Lust, Indolence,
Anger, and Avarice. But probably instead of Indolence, we should read
Pride; for so it stands in the _Lettres édifiantes et curieuses_,[1]
where Envy, or Hatred, is added as a fifth. I am confirmed in
correcting the statement of the excellent Schmidt by the fact that my
rendering agrees with the doctrine of the Sufis, who are certainly
under the influence of the Brahmins and Buddhists. The Sufis also
maintain that there are four cardinal vices, and they arrange them in
very striking pairs, so that Lust appears in connection with Avarice,
and Anger with Pride. The four cardinal virtues opposed to them would
be Chastity and Generosity, together with Gentleness and Humility.

[Footnote 1: Edit, of 1819, vol. vi., p. 372.]

When we compare these profound ideas of morality, as they are
entertained by oriental nations, with the celebrated cardinal virtues
of Plato, which have been recapitulated again and again--Justice,