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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[ra]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, windspirits, plant-spirits, etc.)
[Footnote 15: Compare Colebrooke's Essays, vol. II. pp. 404, 444, and the Yogaç[=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).]