sins against God, a Hindu sins against himself.  The Christian may be punished by God; the Hindu punishes himself (the _karma_).  The latter may say that moral laws are of God, but he means that they are natural laws, the violation of which has the same effect as touching fire.]

     [Footnote 19:  The _lex talionis_ is in full force in Hindu
     law, even in the codes of Hinduism; for example, ‘Vishnu,’
     V. 19.]

     [Footnote 20:  Deceit of a foe is no sin in any system.  “All
     is fair in war.”]

[Footnote 21:  This idea may be carried out in other instances.  The bravery of civilization is not the bravado that savages call bravery, and modesty is now a virtue where boasting used to be reckoned as the necessary complement of bravery.  As for hospitality in the old sense, it is not now a ‘virtue’ not to kill a guest.]

     [Footnote 22:  India’s relations with Rome were late and
     wholly of mercantile character.]

[Footnote 23:  It is interesting, as showing incidentally the close connection between Buddhism and Civaism in other than philosophical aspects, that the first Indic grotto-temple mentioned by foreigners (in the third century A.D.) was one which contained a statue of an androgynous (Civaite) deity (Weber, Indische Skizzen, p. 86, note).]

     [Footnote 24:  Rosaries are first mentioned in the AV. 
     Paricista, XLIII. 4. 11 (Leumann, Rosaries).]

[Footnote 25:  In Lamaism there is also the tiara-crowned pope, and the transubstantiation theory; the reverence to Virgin and Child, confessions, fasts, purgatory, abbots, cardinals, etc.  Compare David’s Hibbert Lectures, p. 193.]

[Footnote 26:  The literature on this subject is very extensive (see the Bibliography).  On Buddhism and Christianity see Bohlen’s Altes Indien, I. 334 (Weber, Indische Skizzen, p. 92).  At a recent meeting of the British Association E.B.  Tylor presented a paper in which is made an attempt to show Buddhistic influence on pre-Columbian culture in America.  On comparing the Aztec picture-writing account of the journey of the soul after death with Buddhistic eschatology, he is forced to the conclusion that there was direct transmission from Buddhism.  We require more proof than Aztec pictures of hell to believe any such theory; and reckon this attempt to those already discussed in the eighth chapter.]

     [Footnote 27:  It is a mooted question in how far the
     influence in this line has been reciprocal.  See Indische
     Studien, iii. 128.]

     [Footnote 28:  The S[=a]nkhya has no systematic connection
     with the ‘numbers’ of Pythagoras.]