It is peculiar to man to love even those who have wronged him. This you will be inclined to do if you reflect that the offenders are your kinsmen.a The wise are the friends of the wise even if they be strangers to each other; for nothing is more lovable than virtue, and those who possess virtue must be loved by us, to whatever nation they belong.b As sacred edifices are abodes for religious devotions, so are men's faithful hearts, as it were, temples filled with a holy spirit for the exercise of friendship and charity.c a M. Aurel. vii. 22, dov avрáжον τὸ φιλεῖν καὶ τοὺς πταίοντας κ.τ.λ.; comp. c. 26; ix. 22; Epict. Disp. i. 19. ... quam b Cic. Nat. Deor. i. 44, § 121, Censent stoici sapientes sapientibus etiam ignotis esse amicos. (virtutem) qui adeptus erit, ubicunque erit gentium a nobis diligatur. -The last four sentences combined are at least analogous to the Biblical precept, "Thou shalt love thy neighbour as thyself' (comp., however, Eurip. Med. 86, 'Qs πãs τις αὑτὸν τοῦ πέλας μᾶλλον φιλεῖ; Poet. Gr. Gnom. p. 192 ed. Tauchn., Οὐκ ἔστιν οὐδεὶς ὅστις οὐχ αὑτὸν φιλεῖ. —Φιλεῖ δ ̓ ἑαυτοῦ πλεῖον οὐδεὶς οὐδένα). Nor is a parallel to Hillel's cardinal maxim (supra p. 95 note c) wanting: 'That which thou art unwilling to suffer, that do not attempt to do to others' (Epict. Fr. 42, peúyeis παθεῖν, τοῦτο μὴ ἐπιχείρει διατιθέναι; comp. Tobit iv. 15, μiosis μndevi Toons). See Comm. on Lev. ii. 418. To the sentences there quoted a few others may be added: Quinctil. Inst. Or. xi. 1, § 66, nunquam decebit sic adversus alios (tales personas) agere quomodo contra nos agi ab hominibus condicionis ejusdem iniquo animo tulissemus; Auson. Ephemer. Orat. 61, 62, non faciam cuiquam, quae tempore eodem Nolim facta mihi; also Isocrat. Ad Demonic. § 21, Taрandyσίως ἔχῃς πρὸς τοὺς ἁμαρτάνοντας ὥσπερ ἂν πρὸς σεαυτὸν ἁμαρτάνοντα καὶ τοὺς ἄλλους ἔχειν ἀξιώσειας. 'Hear the chief lesson of virtue, and take it well to heart: "That which is displeasing to thyself, that do not practise towards others": (Aufrecht, Blossoms from Hindostan, p. 79).-The first of all precepts of Buddhism and the kernel of the whole system is the command to love our neighbour (maitri), which means compassion and true benevolence towards all classes of men' (Bastian, Buddhists, p. 8.) c Val. Max. IV. vii. 1 extr., fida hominum pectora quasi quaedam sancto spiritu referta templa sunt; comp. Philo, De Somn. i. 23, Opp. i. 643, σπούδασον οὖν, ὦ ψυχή, Θεοῦ οἶκος γενέσθαι, ἱερὸν ἅγιον, καὶ ἰσω χυρὰ μὲν ἐξ ἀσθενεστάτης κ.τ.λ.; Cor. iii. 16, 17, οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ Θεοῦ κ.τ.λ. The whole world has well been called a temple of God;. let everyone who is introduced into this temple know that he should live like a priest.a We are all members of one great body: nature has made us kindred, as she has created us out of the same elements and for the same duties.b Such a relation as the members of the body have to each other in their connection, such have the rational beings to each other, though existing separate; for they are all constituted for one common co-operation. This idea will be more intelligible if you often say to yourself that you are an organic member (os) of the system of rational beings. But if you say that you are merely a part of it (uέpos), you do not yet love men with all your heart; doing good does not yet delight you for its own sake; you do it barely as a matter of propriety and not in the conviction of thereby doing good to yourself.c Humanity means a certain helpful readiness towards all men alike.d Nature commands us to be useful to men as men... WHEREVER THERE IS A MAN, THERE IS A PLACE FOR A KIND SERVICE.e a Macrob. Somn. Scip. i. 14, bene universus mundus dei templum vocatur etc.; comp. Senec. Epist. 90, § 28, ingens deorum omnium templum mundus ipse. b Senec. Epist. 95, § 22, membra sumus corporis magni; natura nos cognatos edidit, quum ex iisdem et in eadem gigneret; comp. Rom. xii. 4, 5, καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν . . . οὕτως οἱ πολλοὶ ἓν σῶμα ἐσμεν ἐν Χριστῷ κ.τ.λ. c M. Aurel. vii. 13; comp. ii. 1; Χ. 6, μέρος εἰμὶ τοῦ ὅλου, ὑπὸ φύσεως διοικουμένου. d Gell. Noct. Att. XIII. xvii. 1, Y humanitas significat dexteritatem quandam benevolentiamque erga omnes homines promiscuam; comp. Ammian. Marcell. xxx. 8, humanitatis et pietatis, quas sapientes consanguineas virtutum esse definiunt bonas. e Senec. De Vit. Beat. 24, quis enim liberalitatem tantum ad togatos vocat? Hominibus prodesse natura jubet, servi liberine sint . . . Ubicunque homo est, ibi beneficii locus est; comp. Id. De Ira, beneficiis humana vita consistit et concordia; but Herc. fur. 463, Quemcunque miserum videris, hominem scias. We leave these quotations for the present without any comment, hoping, if health be granted, to return to the subject in a larger connection. Readers who consider it a gain to understand the course of human culture in its totality, cannot fail to institute the most fruitful and most significant comparisons, and we should not be surprised if, in weighing these parallels, they were strongly reminded of the celebrated utterance of the philosopher Numenius: 'What else is Plato but Moses speaking Greek?' or of Augustin's view above cited: "The religion now called Christianity existed, in its essence, already among the ancients.'b If so, we may with some confidence address to them an old and profound thinker's invitation: Enter here, for here also are Gods!'c a a Clem. Alex. Strom. i, Opp. p. 342 C (ed. Col. 1688), Tí góp ἐστι Πλάτων ἢ Μωσῆς ἀττικίζων. b Supra p. 104. C Comp. Aristot. De Part. Anim. i. 5, Ηράκλειτος ... ἐκέλευσε αὐτοὺς (τοὺς ξένους) εἰσιέναι θαῤῥοῦντας, εἶναι γὰρ καὶ ἐνταῦθα θεούς; better known in the Latin form: 'Introite, nam et hic Dii sunt.' BIBLIOGRAPHY. For easier reference, and to serve as a basis for the literature of the subject, we subjoin, in alphabetical order, the complete titles of the works and treatises on the Book of Jonah referred to in this volume, followed by a chronological list of authors. [With the titles the years of the first editions are given; the dates of second and later editions are added in parenthesis]. I. ALPHABETICAL LIST OF AUTHORS AND THEIR WORKS. ABARBANEL (Is.), Commentary on 'the later prophets' (in Hebrew), Amsterdam 1641. See CHRIS TIANI. ABEN ESRA, see EBN EZRA. ACKERMANN (Four.), Introductio in libros sacros Veteris Testamenti usibus academicis accommodata, Viennae 1825, pp. 239 sqq.-Prophetae Minores perpetuis annotationibus illustrati. Viennae 1830. AMMON (Christp. Friedr.), Entwurf einer Christologie des Alten Testaments, ein Beitrag etc., Erlangen 1794, pp. 129 sqq. AUGUSTI (J. Ch. W.), Grundriss einer historisch-kritischen Einleitung in's Alte Testament, Leipzig 1806 (1827, pp. 279 sqq.). BAILEY (H.), in Smith's Dictionary of the Bible, London 1863, I. pp. 1119, 1120. BAUER (G. Lor.), Die kleinen Propheten übersetzt und mit Commentar erläutert. Leipzig 1786 (1790).-Entwurf einer historischkritischen Einleitung in die Schriften des Alten Testaments zu Vorlesungen, Nürnberg 1794 (1801, 1806, pp. 486 sqq.).— Hebräische Mythologie des Alten und Neuen Testaments, Leipzig 1802, i. 14 sqq.; ii. 213 sqq. BAUMGARTEN (M.), Ueber das Zeichen des Propheten Jonas, in Rudelbach und Guerike's Zeitschrift für die gesammte lutherische Theologie und Kirche, 1841, pp. 1 sqq. BAUR (Ferd. Chr.), Der Prophet Jonas, ein assyrisch-babylonisches Symbol, in Illgen's Zeitschrift für die historische Theologie, Neue Folge, vol. i, pp. 90 sqq., Leipzig 1837. BEARD (J. R.), The People's Dictionary of the Bible, 3rd ed., London 1850, ii. pp. 127-129. BERTHOLDT (Leonh.), Historisch kritische Einleitung in sämmtliche kanonische und apokryphische Schriften des Alten und Neuen Testaments, Erlangen 1815, v. 2, pp. 2359-2413. BIUR see BRIL. BLASCHE (J. Ch.), Systematischer Commentar über den Brief an die Hebräer, ingleichen über messianische Weissagungen der Propheten Jesaias, Jeremias, Ezechiel, Hoseas, Joel, Jonas, Haggai, Zacharias, Maleachi, nach einem aus den Prophezeiungen selbst entwickelten Erklärungssystem; Leipzig 1782, ii. 756 sqq. BLEEK (Fr.), Einleitung in das Alte Testament. Herausgegeben von Joh. F. Bleek und Ad. Kamphausen. Mit Vorwort von Carl Immanuel Nitzsch. Berlin 1860, pp. 569–577. BOEHME (Christ. Friedr.), Ueber das Buch Jona, in Illgen's Zeitschrift für die historische Theologie, vol. vi. pp. 195-280, Leipzig 1836. BRIL (Joel), The Book of Jonah translated into German and explained (in Hebrew), vol. ix of Sepher Minchah Chadashah, fol. 83-93, Vienna 1807. BUGENHAGEN (Joan.), Jonas propheta expositus. Wittenberg. 1550(1561). BUNSEN (Christ. C. Jos. v.), Bibelwerk für die Gemeinde: die Bibel übersetzt und für die Gemeinde erklärt, ii. pp. 754-758, Leipzig 1860.-Gott in der Geschichte, i. 349-382, Leipzig 1857. CAHEN (S.), La sainte Bible: Traduction nouvelle... avec des notes philologiques etc. Paris 1832 sqq. CALMET (August.), Dictionnaire historique, critique, chronologique, géographique et littéral de la Bible, Paris 1722 (ed. Abbé Migne 1859, ii. pp. 1073-1079). CALVIN (Joh.), Praelectiones in duodecim prophetas minores, ed. I. Budarus et K. Jonvillier. Genevae 1559. CARPZOV (L. Joh. Gottl.), Introductio ad libros canonicos bibliorum Veteris Testamenti omnes, Lipsiae 1721 (1731, 1741), iii. 344-370. CHRISTIANI (F. Alb.), Jonas illu stratus, sive hebraice et chaldaice, una cum Masora magna et parva, item Jarchii, Aben Esrae, Kimchii, Isaaci Abarbanel commentariis. Lipsiae 1683. COCCEJUS (J.), Opera omnia theo logica. Amstelodami 1675-1678. CYRILLUS ALEXANDRINUS, Commentarius in duodecim prophetas minores, graece et latine cum notis edidit Jac. Pontanus. Ingolst. 1607 (Opera ed. Aubert, Paris. 1638). DATHE (J. A.), Prophetae minores ex recensione textus Hebraei et versionum antiquarum latine versi |