d the fifth as an offset to the Brahmanical vow of
liberality.[30] The same writer shows that certain minor rules of the
Jain sect are derived from the same Brahmanical source.

The main differences between the two Jain sects have been catalogued
in an interesting sketch by Williams,[31] who mentions as the chief
Jain stations of the north Delhi (where there is an annual gathering),
Jeypur, and [=A]jm[=i]r. To these Mathur[=a] on the Jumna should be
added.[32] The Cvet[=a]mbaras had forty-five or forty-six [=A]gamas,
eleven or twelve Angas, twelve Up[=a]ngas, and other scriptures of the
third or fourth century B.C., as they claim. They do not go naked
(even their idols are clothed), and they admit women into the order.
The Digambaras do not admit women, go naked, and have for sacred texts
later works of the fifth century A.D. The latter of course assert that
the scriptures of the former sect are spurious.[33]

In distinction from the Buddhists the Jains of to-day keep up caste.
Some of them are Brahmans. They have, of course, a different
prayer-formula, and have no St[=u]pas or D[=a]gobas (to hold relics);
and, besides the metaphysical difference spoken of above, they differ
from the Buddhists in assuming that metempsychosis does not stop at
animal existence, but includes inanimate things (as these are regarded
by others). According to one of their own sect of to-day,
_ahi[.m]s[=a] paramo dharmas_, 'the highest law of duty is not to hurt
a living creature.'[34]

The most striking absurdity of the Jain reverence for life has
frequently been commented upon. Almost every city of western India,
where they are found, has its beast-hospital, where animals are kept
and fed. An amusing account of such an hospital, called Pi[=n]jra Pol,
at Saurar[=a]shtra, Surat, is given in the first number of the
_Journal of the Royal Asiatic Society_.[35] Five thousand rats were
supported in such a temple-hospital in Kutch.[36]

Of all the great religious sects of India that of N[=a]taputta is
perhaps the least interesting, and has apparently the least excuse for
being.[37] The Jains offered to the world but one great moral truth,
withal a negative truth, 'not to harm,' nor was this verity invented
by them. Indeed, what to the Jain is the great truth is only a
grotesque exaggeration of what other sects recognized in a reasonable
form. Of all the sects the Jains are the most colorless, the most
insipid. They have no literature worthy of th