BUDDHISM 55 



general welfare. True, their idea of the general is too 

 often circumscribed by a narrow tribal, national, or 

 sectarian feeling; as witnessed in Jewish prejudice 

 against Canaanite, Samaritan, and Gentile, or in Mos- 

 lem hatred of infidel dogs. But even in one of them there 

 are occasional premonitions of the idea that the general 

 ought to include the entire human race. Not till we 

 come to the visions of the Jewish prophets, to Bud- 

 dhism, and to Christianity, however, do we find this 

 idea in its full perfection. The higher teachings of 

 Israel, the teachings of Gautama, and those of Jesus, 

 for the first time in human history, appear to have in- 

 sisted upon the supreme necessity, the religious duty, 

 of subordinating each individual self to the good of the 

 entire race. 



BUDDHISM 



Buddhism was a revolt from Brahmanism, the 

 revolt of the spirit of humanity against the spirit and 

 tyranny of caste. Brahmanism had indeed inculcated 

 man's duties to a fellow-Brahman; Buddhism extended 

 and enlarged them to include all created beings. Says 

 Max Miiller: "Gautama addressed himself to castes 

 and outcasts. He promised salvation to all; and he 

 commanded his disciples to preach his doctrine in all 

 places and to all men. A sense of duty, extending 

 from the narrow limits of the house, the village, and 

 the country to the widest circle of mankind; a feeling 

 of sympathy and brotherhood towards all men; the 



