ome success. See _Census of India_,
1911, i. pp. 122 and 126.]

[Footnote 26: See the quotation in Schomerus, _Der Saiva Siddhanta_, p.
20 where a Saiva Hindu says that he would rather see India embrace
Christianity than the doctrine of Sankara.]

[Footnote 27: Some think that the sect called Nimavats was earlier.]

[Footnote 28: The determination of his precise date offers some
difficulties. See for further discussion Book v.]

[Footnote 29: The Kadianis and Chet Ramis in the N.W. Provinces are
mentioned but even here the fusion seems to be chiefly between Islam and
Christianity. See also the article Radha Soarai in _E.R.E._]

[Footnote 30: According to the Census of 1911.]

[Footnote 31: There are curious survivals of paganism in out of the way
forms of Christianity. Thus animal sacrifices are not extinct among
Armenians and Nestorians. See _E.R.E._ article "Prayer for the Dead" at
the end.]

[Footnote 32: The Buddhism of Siam and Burma is similar but in Siam it
is a mediaeval importation and the early religious history of Burma is
still obscure.]

[Footnote 33: Although stability is characteristic of the Hinayana its
later literature shows a certain movement of thought phases of which are
marked by the Questions of Milinda, Buddhaghosa's works and the
Abhidhammattha Sangaha.]

[Footnote 34: _E.g._ the way a monastic robe should be worn and the
Sima.]

[Footnote 35: I believe this to be the orthodox explanation but it is
open to many objections.

(1) It is a mere phrase. If to create means to produce something out of
nothing, then we have never seen such an act and to ascribe a sudden
appearance to such an act is really no explanation. Perhaps an act of
imagination or a dream may justly be called a creation, but the relation
between a soul and its Creator is not usually regarded as similar to the
relation between a mind and its fancies.

(2) The responsibility of God for the evil of the world seems to be
greatly increased, if he is directly responsible for every birth of a
child in unhappy conditions.

(3) Animals are not supposed to have souls. Therefore the production of
an animal's mind is not explained by this theory and it seems to be
assumed that such a complex mind ag a dog's can be explained as a
function of matter, whereas there is something in a child which cannot
be so explained.

(4) If a new immortal soul is created every time a birth takes place,
the universe must be receiving incalcul