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[Footnote 31: This view is not one universally accepted by Sanskrit scholars. See, for instance, Weber, Die Griechen in Indien. But to us the minute resemblance appears too striking to be accidental.]
[Footnote 32: Lassen, and Weber, Indische Skizzen, p. 91.]
[Footnote 33: Garbe, in a recent number of the Monist, where is given a résumé of the relations between Greek and Hindu philosophical thought.]
[Footnote 34: Weber, loc. cit.]
[Footnote 35: The existence of a soul (spirit) in man is always assumed in the Upanishads. In the pantheistic system (the completed Ved[=a]nta) the verity of traditional belief is also assumed. The latter assumption is made, too, though not in so pronounced a manner, in the Upanishads.]
[Footnote 36: The Upanishad philosopher sought only to save his life, but the Buddhist, to lose it.]
[Footnote 37: This is not a negative 'non-injury' kindness. It is a love 'farreaching, all*pervading' (above, p. 333). The Buddhist is no Stoic save in the stoicism with which he looks forward to his own end. Rhys Davids has suggested that the popularity of Tibet Buddhism in distinction from Southern Buddhism may have been due to the greater weight laid by the former on altruism. For, while the earlier Buddhist strives chiefly for his own perfection, the spiritualist of the North affects greater love for his kind, and becomes wise to save others. The former is content to be an Arhat; the latter desires to be a Bodhisat, 'teacher of the law' (Hibbert Lectures, p. 254). We think, however, that the latter's success with the vulgar was the result rather of his own greater mental vulgarity and animism.]
[Footnote 38: Hurst's Indika, chap. XLIX, referring to India Christiana of 1721, and the correspondence between Mather and Ziegenbalg, who was
