The opposite of Ritualism and Asceticism, represented by Judaism and Brahmanism, is the Rationalism which such reforming religions may be said to beget of themselves; and if its spirit of inquiry be uncontrolled, it will certainly dissipate their energy. As early as St. Paul’s day we see Rationalism working upon the development of Christianity, and necessitating the rise of a theology, which, perhaps inevitably, has often been confounded with, and, in the estimation of many, has supplanted the Christian religion. The many sects which Rationalism produced in the first centuries do not so much indicate hostility to the new faith, as the mighty ferment through which the minds of men were passing in regard to it. Now though Buddhist scriptures manifest rationalistic movements in the Sanghas from the first, they seem to have proceeded in quite a different direction. Of conflict as to fundamentals of creed there appears to be very little trace, but there are abundant indications of considerable controversy as to practice. The first quarrel traceable in the Christian Church arose over the peculiar institution of community of goods; and though the Sanghas avoided that mistake, their earliest troubles were concerning the possession of property. The original rule enjoined upon the brethren absolute poverty, and the regulations in regard to food and shelter were equally stringent. Very soon after Buddha’s decease a reaction set in, and a feeling began to prevail that his standard of morality and his ideal of the Order were too lofty for all but exceptional men to realise. He may have succeeded as the fully Enlightened One, but common men could not hope to “wind themselves so high;” so out of consideration for human infirmity there commenced a constant and increasing relaxation in their interpretation of his precepts of perfection.[350] The law of absolute poverty was modified to the extent that property might be held in common, and the laws regulating diet, dress, and even meditation, were soon subjected to the same treatment. The wealth which poured in upon them, and the consequent improvement of their position, was not followed by corresponding spiritual growth. The more they prospered, the more the fundamental principles of the Order were neglected, evaded, or explained away. The friendly conferences of the rainy season gave place to controversy, and controversy proved so fruitful of schism, that very early in its career Buddhism is said to have produced eighteen different sects, ranged in four great divisions. Yet in no one schism seemed there a great principle to be involved; they were but Pharisee quarrels at best, in which though they strained out the gnat they swallowed the camel.[351]