anism.[21] Something, too, of the former's
catholicity is apparent in the cult at an early date, only to be
suppressed afterwards. Thus in [=A]it. Br. II. 19, the slave's son
shares the sacrifice; and the slave drinks _soma_ in one of the
half-Brahmanical, half-popular festivals.[22] Whether human sacrifice,
sanctioned by some modern sects, is aught but pure Hinduism, Civaism,
as affected by the cult of the wild-tribes, it is hard to say. At any
rate, such sacrifices in the Brahmanic world were obsolete long before
one finds them in Hinduism. Of Buddhistic, Brahmanic, and Hinduistic
reciprocity we have spoken already, but we may add one curious fact,
namely, that the Buddhism of Civaism is marked by its holy numbers.
The Brahmanic Rudra with eight names[23] and eight forms[24] is
clearly Civaite, and the numbers are as clearly Buddhistic[25] Thus,
as Feer has shown, Buddhist hells are eight, sixteen, etc, while the
Brahmanic hells are seven, twenty-one, etc. Again, the use of the
rosary was originally Civaite, not Buddhisttc;[26] and Buddha in Bali,
where they live amicably side by side, is regarded as Civa's
brother.[27]

Two things result from this interlocking of sectarian Brahmanism with
other sects. First, it is impossible to say in how far each influenced
the other; and, again, the antiquity of special ideas is rendered
doubtful. A Brahmanic idea can pretty safely be allotted to its first
period, because the literature is large enough to permit the
assumption that it will appear in literature not much later than it
obtains. But a sectarian idea may go back centuries before it is
permanently formulated, as, for example, the doctrine of special grace
in a modern sect.

One more point must be noticed before we proceed to review the sects
of to-day. Hindu morality, the ethical tone of the modern sects, is
older than the special forms of Hindu viciousness which have been
received into the cult. A negative altruism (beyond which Brahmanism
never got) is characteristic of the Hindu sects. But this is already
embodied in the golden rule, as it is thus formulated in the epic
'Compendium of Duty':

Not that to others should one do
Which he himself objecteth to.
This is man's duty in one word;
All other rules may be ignored.[28]

The same is true of the 'Ten Commandments' of one of the modern sects.
It is one of the strong proofs that Christian morals did not have much
effect upon early Hinduism, that, althoug