favorite,’ P[=a]rcva, and were followers of the Cramanas (ascetics).  In the same work (which contains nothing further for our purpose) it is said that Arhats, Cakravarts, Baladevas, and Vasudevas, present, past, and future, are aristocrats, born in noble families.  The heresies and sectaries certainly claim as much.]

     [Footnote 28:  [=A]c[=a]r[=a]nga S. ii. 15.  We give Jacobi’s
     translation, as in the verses already cited from this work.]

     [Footnote 29:  Acting, commanding, consenting, past, present,
     or future (Jacobi).]

     [Footnote 30:  SBE. xxii.  Introd. p. xxiv.]

     [Footnote 31:  JRAS. xx. 279.]

[Footnote 32:  See Buehler, the last volume of the Epigraphica Indica, and his other articles in the WZKM. v. 59, 175.  Jeypur, according to Williams, is the stronghold of the Digambara Jains.  Compare Thomas, JRAS. ix. 155, Early Faith of Acoka.]

[Footnote 33:  The redaction of the Jain canon took place, according to tradition, in 454 or 467 A.D. (possibly 527).  “The origin of the extant Jaina literature cannot be placed earlier than about 300 B.C.” (Jacobi, Introduction to Jain S[=u]tras, pp. xxxvii, xliii).  The present Angas (’divisions’) were preceded by P[=u]rvas, of which there are said to have been at first fourteen.  On the number of the scriptures see Weber, loc. cit.]

     [Footnote 34:  Williams, loc. cit. The prayer-formula is: 
     ’Reverence to Arhats, saints, teachers, subteachers, and all
     good men.’]

[Footnote 35:  ’A place which is appropriated for the reception of old, worn-out, lame, or disabled animals.  At that time (1823) they chiefly consisted of buffaloes and cows, but there were also goats and sheep, and even cocks and hens,’ and also ‘hosts of vermin.’]

     [Footnote 36:  JRAS. 1834, p. 96.  The town was taxed to
     provide the food for the rats.]

[Footnote 37:  Because the Jains have reverted to idolatry, demonology, and man-worship.  But at the outset they appear to have had two great principles, one, that there is no divine power higher than man; the other, that all life is sacred.  One of these is now practically given up, and the other was always taken too seriously.]

* * * * *

CHAPTER XIII.

BUDDHISM.

While the pantheistic believer proceeded to anthropomorphize in a still greater degree the [=a]tm[=a] of his fathers, and eventually landed in heretical sectarianism; while the orthodox Brahman simply added to his pantheon (in Manu and other law-codes) the Brahmanic figure of the Creator, Brahm[=a]; the truth-seeker that followed the lines of the earlier philosophical thought arrived at atheism, and in consequence became either stoic