A KUX THROUGH KATHIAWAR. 299 



devotees than any other religion in the world does, 

 and which can be argued with at least some show 

 of reason on the soundest principles of modern phil- 

 osophy, is not to be lightly dismissed as a mere vagary 

 or a lingering superstition as the writing on a slate, 

 the tapping on a table, or a miracle of Lourdes. 



But to return. Budhisrn, as I have said, is Pan- 

 diabolism only as regards the phenomenal world, and 

 so is Jainism ; and both religions agree as to the 

 desirableness of deliverance from this earthly life, and 

 as to the possibility of accomplishing that deliverance 

 by abnegation. But the Jains are unphilosophical, 

 as all such later corrupt sects are, and assign a 

 phenomenal, and even a strictly -defined material, 

 heaven to emancipated souls. 



They are also at one with Schopenhauer in refusing 

 to admit more than the most insignificant appearance 

 that which it presents to our eyes to the individual, 

 and in refusing to regard it as to any appreciable ex- 

 tent separated from the jiva, or universal sentient 

 life. Practically, they are inconsistent on this point ; 

 but when pushed in regard to it, they allow no other 

 doctrine. They divide it and subdivide it in the 

 most elaborate manner, with a subtlety unrivalled by 

 any Middle Age treatise on the nature of angels : but, 

 in theory, always return to the doctrine that life is 

 indivisible, one ; and that all we see of it are only 

 different manifestations of its doomed diabolism. 



The antiquity of Jainism is a point of some interest 



