“But if they strike you, what would you think?” “I should think that those were good men who did not strike me with their staves or with their swords.”  “But if they did strike you with staff and sword, what would you think then?” “That those are good men who strike me with staff and sword, but do not take my life.”  “But if they should take your life?” “I should think them good men who delivered me with so little pain from this body filled as it is with pollution.”  “Well, well, Purna!  You may dwell in the country of the barbarians.  Go, proceed on the way to complete Nirvana and bring others to the same goal.”

=Fraternity.=—­The Brahmans, proud of their caste, assert that they are purer than the others.  Buddha loves all men equally, he calls all to salvation even the pariahs, even the barbarians—­all he declares are equal.  “The Brahman,” said he, “just like the pariah, is born of woman; why should he be noble and the other vile?” He receives as disciples street-sweepers, beggars, cripples, girls who sleep on dung-hills, even murderers and thieves; he fears no contamination in touching them.  He preaches to them in the street in language simple with parables.

=Tolerance.=—­The Brahmans passed their lives in the practice of minute rites, regarding as criminal whoever did not observe them.  Buddha demanded neither rites nor exertions.  To secure salvation it was enough to be charitable, chaste, and beneficent.  “Benevolence,” says he, “is the first of virtues.  Doing a little good avails more than the fulfilment of the most arduous religious tasks.  The perfect man is nothing unless he diffuses himself in benefits over creatures, unless he comforts the afflicted.  My doctrine is a doctrine of mercy; this is why the fortunate in the world find it difficult.”

=Later History of Buddhism.=—­Thus was established about 500 years before Christ a religion of an entirely new sort.  It is a religion without a god and without rites; it ordains only that one shall love his neighbor and become better; annihilation is offered as supreme recompense.  But, for the first time in the history of the world, it preaches self-renunciation, the love of others, equality of mankind, charity and tolerance.  The Brahmans made bitter war upon it and extirpated it in India.  Missionaries carried it to the barbarians in Ceylon, in Indo-China, Thibet, China, and Japan.  It is today the religion of about 500,000,000[26] people.

=Changes in Buddhism.=—­During these twenty centuries Buddhism has undergone change.  Buddha had himself formed communities of monks.  Those who entered these renounced their family, took the vow of poverty and chastity; they had to wear filthy rags and beg their living.  These religious rapidly multiplied; they founded convents in all Eastern Asia, gathered in councils to fix the doctrine, proclaimed dogmas and rules.  As they became powerful they, like the Brahmans, came to esteem themselves as above the rest of the faithful.  “The layman,” they said, “plight to support the religious and consider himself much honored that the holy man accepts his offering.  It is more commendable to feed one religious than many thousands of laymen.”  In Thibet the religious, men and women together, constitute a fifth of the entire population, and their head, the Grand Lama, is venerated as an incarnation of God.