The Church was the fruit of Christianity, but the Sangha was the root out of which Buddhism sprang. In a Sangha its founder lived and learned and taught, till as Buddha he founded his own; but just as he gave a new significance to the doctrines in which he had been instructed, so he gave the Sangha an application which accounts for, though it does not justify, the designation often accorded to it of a church. As an order without worship, a brotherhood without any recognition of the uniting Fatherhood in heaven, a confraternity in which seniority was assigned only to age,[246] and whose leaders never pretended to hold any priestly office or to exercise any hierarchical authority, the Sangha at first and for long was not a church; yet when we examine its constitution and aims we need not wonder that the religious instincts of Buddhists, proving stronger than their creed, should have developed their Sangha into something like a church, with a cult which, at first consisting only of veneration for his images and relics, for long has been almost second to none in the world for solemnity and dignity and pomp.[247] We have seen that philosophic schools and religious sects originating in secessions from the national religion abounded in India long before Buddha’s day. In the Gangetic valley, as in Greece, the new sages attracted their disciples by the fame of their teaching, but there, not as in Greece, the disciples lived with their masters apart, and distinguished from the world by peculiar dress and manners. Of Monachism, an early outgrowth of Hindu religion, and indeed its essential adjunct, as being the state which marked the maturity and completion of a good man’s earthly life, there were already many forms, all held in high respect by the people. Celibacy and mendicancy were common to all Sanghas, but in regard to vows of silence, and fasting, and self-torture, they differed greatly from one another. The majority of them were Brahman in their constitution and in their recognition of caste: but long before the rise of Buddhism the Sraman fraternities, founded on the non-recognition of caste, were quite equal to the purest Brahman ones in public esteem. Now in organising the Sakya-putta-Samanas, the designation by which his disciples were first known by the people, Buddha adopted many features and details of discipline common to all these fraternities, while yet the peculiarity of his doctrines gave to the community of his own disciples a character quite distinctive.