ds to the gate of hell,' ii. 87. The
Digambaras do not admit women into the order, as do the
Cvet[=a]mbaras.]

[Footnote 9: _Die Bharata-sage_, Leumann, ZDMG. xlviii.
p.65. See also above in the S[=u]tras. With the Jains there
is less of the monastic side of religion than with the
Buddhists.]

[Footnote 10: Jains are sometimes called Arhats on account
of their veneration for the Arhat or chief Jina (whence
Jain). Their only real gods are their chiefs or Teachers,
whose idols are worshipped in the temples. Thus, like the
Buddhist and some Hindu sects of modern times, they have
given up God to worship man. Rather have they adopted an
idolatry of man and worship of womanhood, for they also
revere the female energy. Positivism has ancient models!]

[Footnote 11: The Jain sub-sects did not differ much among
themselves in philosophical speculation. Their differences
were rather of a practical sort.]

[Footnote 12: See the list of the Bertin MSS.; Weber,
_Berlin MSS_. vol. ii. 1892; and the thirty-third volume of
the German Oriental Journal, pp. 178, 693. For an account of
the literature see also Jacobi's introduction to the SBE.
vol. xxii; and Weber, _Ueber die heiligen Schriften der
Jaina_ in vols. xvi, xvii of the _Indische Studien_
(translated by Smyth in the Indian Antiquary); and the
Bibliography (below).]

[Footnote 13: A case of connection in legends between
Buddhist and Jain is mentioned below. Another is the history
of king Paesi, elaborated in Buddhistic literature
(Tripitaka) and in the second Jain Up[=a]nga alike, as has
been shown by Leumann.]

[Footnote 14: The Jain's spirit, however, is not a
world-spirit. He does not believe in an All-Spirit, but in a
plurality of eternal spirits, fire-spirits, wind-spirits,
plant-spirits, etc.]

[Footnote 15: Compare Colebrooke's _Essays_, vol. II. pp.
404, 444, and the Yogac[=a]stra cited above.]

[Footnote 16: This is not in the earlier form of the vow
(see below).]

[Footnote 17: II. 37 and 41. Although the Brahman ascetic
took the vow not to kill, yet is he permitted to do so for
sacrifice, and he may eat flesh of animals killed by other
animals (Gautama, 3. 31).]

[Footnote 18: _Loc. cit_. III. 37-38. The evening and night
are not times t