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of monks outside the pale of Brahmanism, present some resem blance in outward appearance, so that even Indian writers occasionally have confounded them. It is, therefore, not be wondered at that some European scholars, who became acquainted with Jainism through inadequate samples of Jaina literature easily persuaded themselves that it was an off-shoot of Buddhism. But it has since been proved beyond doubt that their theory is wrong and that Jainism is at least as old as Buddhism. For the Canonical books of the Buddhists frequently mention the Jainas as a rival sect, under their old name Nigantha............... and their leader in Buddha's tinie, Nataputta (Nata or Natiputta being an epithet of the last prophet of the Jainas, Vardhmana Mahavira), and they name the place of the latter's death Pava, in agreement with Jaina tradition. On the other hand, the canonical books of the Jainas mention as contemporaries of Mahavira the same kings as reigned during Buddhas career, and one of the latters' rivals. Thus it is established that Mahavira was a contemporary of Buddha and probably somewhat older than the latter who outlived his rival's decease at Pava. Mahavira, however, unlike Buddha, was probably not the founder of the sect which reveres him as their prophet, nor the author of their religion ............His predecessor Parsva, the last Thirthamkara but one, seems to have better claims to the title of the founder of Jainism ............... but in the absence of historical documents we cannot venture to go beyond a conjecture."
With respect to the next proposition oi Dr. Gour that the Jainas have borrowed from Buddhism its doctrines and religicus practice, the truth is precisely the opposite of this. It is pointed out by the latest authority (see the "Encyclopaedia of Religion and Ethics Vol. VII p. 472) :... "A question must now he answered which will present itself to every critical reader viz. Is the karma theory (of the Jainas) .............an original and integral part of the Jaina system? It seems so abtruse and highly artificial that one would readily believe it a later metaphysical doctrine which was grafted on an original religious system based on animistic notions and intent on sparing all living beings. But such a hypothesis would be in conflict with the fact that this Karma theory, if not in all details, certainly in the main outlines, is acknowledged in the oldest parts
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