[Footnote 44:  Indian Wisdom on the Brahmanas and Upanishads.  Also Hindu Philosophy, Bose.]

[Footnote 45:  Colebrook’s Essays, foot-note, p. 85.]

[Footnote 46:  See Introduction to the Sacred Books of the East, vol. i.]

[Footnote 47:  Vaiseshika Philosophy, in Indian Wisdom.]

[Footnote 48:  Mimansa Philosophy.  Ibid.]

[Footnote 49:  Sir Monier Williams assigns the Code of Manu in its present form to the sixth century B.C. Indian Wisdom, p. 215.  Other Oriental scholars consider it older.]

[Footnote 50:  These tendencies were more intensely emphasized in some of the later codes, which, however, were only variations of the greater one of Manu.]

[Footnote 51:  See p. 82.]

[Footnote 52:  Quoted on p. 76.]

[Footnote 53:  See note, p. 80.]

[Footnote 54:  Sir Monier Williams declares that some of Mann’s precepts are worthy of Christianity. Indian Wisdom, p. 212.]

[Footnote 55:  It should be set down to the credit of the Code of Manu that with all its relentless cruelty toward woman it nowhere gives countenance to the atrocious custom of widow-burning which soon afterward became an important factor in the Hindu system and desolated the homes of India for more than two thousand years.

There would seem to be some dispute as to whether or not widow-burning is sanctioned in the Rig Veda.  Colebrooke, in his Essays (Vol.  I., p, 135), quotes one or two passages which authorize the rite, but Sir Monier Williams (Indian Wisdom, p. 259, note) has shown that changes were made in this text at a much later day for the purpose of gaining Vedic authority for a cruel system, of which even so late a work as the Code of Manu makes no mention, and (page 205 Ibid.) he quotes another passage from the Rig Veda which directs a widow to ascend the pyre of her husband as a token of attachment, but to leave it before the burning is begun.]

[Footnote 56:  As the spread of Buddhism had owed much to the political triumph of King Ashoka, so the revival of Hinduism was greatly indebted to the influence of a new dynasty about a century B.C.]

[Footnote 57:  Indian Wisdom, p. 314.]

[Footnote 58:  Ibid., p. 317.]

[Footnote 59:  Brahmanism and Hinduism are often used interchangeably, but all confusion will be avoided by confining the former to that intense sacerdotalism which prevailed during the Brahmana period, while the latter is used more comprehensively, or is referred particularly to the later and fully developed system.]

[Footnote 60:  Hinduism, pp. 12, 13.]

[Footnote 61:  The Brahmans were careful, however, to brand the Buddha, while admitting him as an avatar.  Their theory was that Vishnu appeared in Gautama for the purpose of deluding certain demons into despising the worship of the gods, and thus securing their destruction.  This affords an incidental proof that Gautama was regarded as an atheist.—­See Indian Wisdom, p. 335.]