te 733: Maro papima. See especially Windisch, _Mara and Buddha_,
1895, and Sam. Nik. I. iv.]

[Footnote 734: We sometimes hear of Maras in the plural. Like Brahma he
is sometimes a personality, sometimes the type of a class of gods. We
also hear that he has obtained his present exalted though not virtuous
post by his liberality in former births. Thus, like Sakka and other
Buddhist Devas, Mara is really an office held by successive occupants.
He is said to be worshipped by some Tibetan sects. It is possible that
the legends about Mara and his daughters and about Krishna and the Gopis
may have a common origin for Mara is called Kanha (the Prakrit
equivalent of Krishna) in Sutta-Nipata, 439.]

[Footnote 735: Ang. Nik. III. 35.]

[Footnote 736: This seems to be the correct doctrine, though it is hard
to understand how the popular idea of continual torture is compatible
with the performance of good deeds. The Katha-vatthu, XIII. 2, states
that a man in purgatory can do good. See too Ang. Nik. 1. 19.]

[Footnote 737: But even the language of the Pitakas is not always quite
correct on this point, for it represents evil-doers as falling down
straight into hell.]

[Footnote 738: Khud. Path. 7. In this poem, the word Peta (Sk. Preta)
seems to be used as equivalent to departed spirits, not necessarily
implying that they are undergoing punishment. In the _Questions of
Milinda_ (IV. 8. 29) the practice of making offerings on behalf of the
dead is countenanced, and it is explained exactly what classes of dead
profit by them. On the other hand the Katha-vatthu states that the dead
do not benefit by gifts given in this world, but two sects, the
Rajagirika and Siddhattika, are said by the commentary to hold the
contrary view.]

[Footnote 739: See Max Mueller's _Ramakrishna_, p. 40, for another
instance.]

[Footnote 740: In a passage of the Mahaparinib. Sut. (III. 22) which is
probably not very early the Buddha says that when he mixes with gods or
men he takes the shape of his auditors, so that they do not know him.]

[Footnote 741: Sam. Nik. II. 3. 10. Sadevakassa lokassa aggo.]

[Footnote 742: E.g. in the Lotus Sutra.]

[Footnote 743: One hundred and eight marks on the sole of each foot are
also enumerated in later writings.]

[Footnote 744: Artaxerxes Longimanus. Cf. the Russian princely name
Dolgorouki. The Chinese also attribute forty-nine physical signs of
perfection to Confucius, including long arms. See Dore, _Recher