e name. They were not
original enough to give up many orthodox features, so that they seem
like a weakened rill of Brahmanism, cut off from the source, yet
devoid of all independent character. A religion in which the chief
points insisted upon are that one should deny God, worship man, and
nourish vermin, has indeed no right to exist; nor has it had as a
system much influence on the history of thought. As in the case of
Buddhism, the refined Jain metaphysics are probably a late growth.
Historically these sectaries served a purpose as early protestants
against ritualistic and polytheistic Brahmanism; but their real
affinity with the latter faith is so great that at heart they soon
became Brahmanic again. Their position geographically would make it
seem probable that they, and not the Buddhists, had a hand in the
making of the ethics of the later epic.

* * * * *

FOOTNOTES:

[Footnote 1: We retain here and in Buddhism the usual
terminology. Strictly speaking, Jainism is to Jina (the
reformer's title) as is Bauddhism to Buddha, so that one
should say Jinism, Buddhism, or Jainism, Bauddhism. Both
titles, Jina and Buddha ('victor' and 'awakened'), were
given to each leader; as in general many other mutual titles
of honor were applied by each sect to its own head, Jina,
Arhat ('venerable'), Mah[=a]v[=i]ra ('great hero'), Buddha,
etc. One of these titles was used, however, as a title of
honor by the Jains, but to designate heretics by the Buddhists,
viz., T[=i]rthankara (T[=i]rthakara in the original), 'prophet'
(see Jacobi, SBE. xxii. Introd. p. xx).]

[Footnote 2: It is possible, however, on the other hand,
that both Vishnuite and Civaite sects (or, less anglicized,
Vaishnavas, Caivas, if one will also say Vaidic for Vedic),
were formed before the end of the sixth century B.C. Not
long after this the divinities Civa and Vishnu receive
especial honor.]

[Footnote 3: The Beggar (Cramana, Bhikshu), the Renunciator
(Sanny[=a]s[=i]n), the Ascetic (Yati), are Brahmanic terms
as well as sectarian.]

[Footnote 4: The three great reformers of this period are
Mah[=a]v[=i]ra, Buddha, and Gos[=a]la. The last was first a
pupil and then a rival of Mah[=a]v[=i]ra. The latter's
nephew, Jam[=a]li, also founded a distinct sect and became
his uncle's opponent, the spe