e
limited their numbers: the laity were wealthy and practically formed a
caste; persecution acted as a tonic. As a result we have a sect
analogous in some ways to the Jews, Parsis, and Quakers[292], among all
of whom we find the same features, namely a wealthy laity, little or no
sacerdotalism and endurance of persecution.

Another question of some interest is how far Jainism should be regarded
as separate from Buddhism. Historically the position seems clear. Both
are offshoots of a movement which was active in India in the sixth
century B.C. in certain districts and especially among the aristocracy.
Of these offshoots--the survivors among many which hardly outlived their
birth--Jainism was a trifle the earlier, but Buddhism was superior and
more satisfying to the intellect and moral sense alike. Out of the
theory and practice of religious life current in their time Gotama
fashioned a beautiful vase, Mahavira a homely but still durable pot. The
resemblances between the two systems are not merely obvious but
fundamental. Both had their origin outside the priestly class and owed
much of their success to the protection of princes. Both preach a road
to salvation open to man's unaided strength and needing neither
sacrifice nor revealed lore. Both are universal, for though Buddhism set
about its world mission with more knowledge and grasp of the task, the
Jain sutras are addressed "to Aryans and non-Aryans" and it is said that
in modern times Mohammedans have been received into the Jain Church.
Neither is theistic. Both believe in some form of reincarnation, in
karma and in the periodical appearance of beings possessed of superhuman
knowledge and called indifferently Jinas or Buddhas. The historian may
therefore be disposed to regard the two religions as not differing much
more than the varieties of Protestant Dissenters to be found in Great
Britain. But the theologian will perceive real differences. One of the
most important doctrines of Buddhism---perhaps in the Buddha's own
esteem the central doctrine--is the non-existence of the soul as a
permanent entity: in Jainism on the contrary not only the human body but
the whole world including inanimate matter is inhabited by individual
souls who can also exist apart from matter in individual blessedness.
The Jain theory of fivefold knowledge is unknown to the Buddhists, as is
their theory of the Skandhas to the Jains. Secondly as to practice
Jainism teaches (with some concessio