^9:1 This incident is of importance as showing one of the best features of the creed as taught by S'akyamuni. The Brahman religion frankly left out of consideration all those who were not of the "Twice-born," which was the name given to the privileged castes. The Kshatriyas, or Warriors (amongst whom we must include the S'akyans), whilst eager to assert the privileges of their order as against the sacerdotal caste, were not perhaps equally eager to have emphasis laid on the universal character of the new faith. The Buddha was not fighting for the privileges of any class, but was busied with a salvation which was to be a blessing to all men alike. His mission to the cannibals must have been as distasteful to the Kshatriyas as it was to the Brahmans. See Watanabe's "Story of Kalmasapada," published by Pali Text Society, 1910.

^10:1 See Sylvain Levi, l.c., and the Analytical Index to the Tibetan "History of the Rise, Progress, and Downfall of Buddhism in India," edited by Sarat Chandra Das (Calcutta, 1908). See also article on "Serpent Worshiper India," by Surgeon-Major Oldham in J.R.A.S for July, 1891. For us the question of the Nagas will have special interest, because the Mahayana tradition asserts that it was a Naga king that revealed to Nagarjuna, in the Dragon Palace under the Sea, the holy text of the Avatamsaka, or Kegon Scriptures.

^10:2 I think it may be shown that there was very little philosophy before S'akyamuni's time, nothing like the six definite schools which appear in later centuries. The philosophy of the Hindoos arose partly from the need for definite thought brought out by the controversies between Brahmans, Buddhists, and sectaries, and partly also from contact with extraneous thought, especially Greek. It is interesting to trace the contemporaneous development of philosophy in India and in Greece.

^11:1 The order of the castes in Buddhist authors is (1) Kshatriyas, (2) Brahmans, (3) Vais'yas, (4) Sudras. See J.R.A.S, April, 1894, pp. 341 ff.

^11:2 And yet S'akyamuni's preaching was nothing new. He was appealing to truths which had been overlaid and forgotten. Nichiren speaks of a Buddhism before Buddha.

^12:1 It is quite in accordance with the proper fitness of things that in Kim Rudyard Kipling should make the old Lama seek a home for himself at Benares in a Jain monastery.

^12:2 A Chinese legend, undoubtedly false, says that Laotze was present on that occasion. It is perhaps also worthy of notice that later Chinese legend credits Laotze with a virgin birth from the side of his mother, which is very much like that ascribed to S'akyamuni in the Buddhist traditions. The same claim was made for Jinghis Khan and Christ.