Sutta Nipata, translated by Fausböll in vol. x. of _Sacred Books of the East_, Part ii. pp. 23, 76, 109, 113. Footnote 85: _Ibid._ vol. x., _ibid._ Part ii. p. 40. We are also reminded that a man is not a Bikkhu because he puts on yellow robes, unless he has cleansed himself from evil (Dhammapada, i. 9, 10). Footnote 86: T. W. Rhys Davids, _Buddhism_, pp. 5, 145. Footnote 87: Sir Monier Williams, _Buddhism_, pp. 162, 163. Footnote 88: Émile Burnouf, _Science de Religions_, p. 24. Footnote 89: M. Vivien de St. Martin, _Mémoires sur les contrées occidentales_. Footnote 90: Oldenberg, _Buddha, etc._, p. 10. Footnote 91: _Sacred Books of the East_, vol. i. p. xxii. Footnote 92: Tylor, _Primitive Culture_, vol. ii. p. 338; Weber, _Indian Literature_, p. 38; Sir Monier Williams, _Religious Thought and Life in India_, p. 18. Footnote 93: See Satapatha-Brâhmana, translated by Professor Eggeling in vols. xii. and xxvi. of _Sacred Books of the East_. Max Müller places the age of these books within the ninth and seventh centuries B.C. Footnote 94: E. Quinet, _Le Génie des Religions_, p. 185; Paris, 1857. Footnote 95: Sir Monier Williams, _Religious Thought and Life in India_, p. 24, referring to the Aitareya-Brahmana, vii. 13. Footnote 96: Oldenberg, _Buddha, etc._, p. 15; T. W. Rhys Davids, Hibbert Lectures, p. 25. Footnote 97: Gough, _Philosophy of the Upanishads_, pp. 41, 42. Footnote 98: _Sacred Books of the East_, vols. i. and xv. No one has dated any of the Upanishads earlier than 600 B.C., and some of them are very late. Footnote 99: _Sacred Books of the East_, vol. i. p. lxvi. Footnote 100: Svetâsvatara-Upanishad, iii. 7, iv. 14, 16, v. 13, vi. 7, 9, _Sacred Books of the East_, vol. xv. Footnote 101: Oldenberg, _Buddha, etc._, pp. 47, 48; Gough, _Phil. Upan._ pp. 61, 67. Footnote 102: T. W. Rhys Davids, Hibbert Lectures, p. 28. Footnote 103: _History of Israel_, vol. i. pp. 41, 47. Footnote 104: Gifford Lectures, _Natural Religion_, p. 563. Footnote 105: It is significant that in the beginning of the Bible Nature-worship seems stamped as accursed in its symbol, the serpent, and that the whole Bible from beginning to end is a Divine protest against that worship in all its forms. Mankind in all ages is tempted to become as the gods, and in a low condition he has almost everywhere succumbed to the temptation. He feasts his gods, compels them to serve him, is really higher than they, and thus he degrades himself or falls from the ideal of one made in the image and after the likeness of God. Footnote 106: Ewald, _History of Israel_, vol. i. pp. 320-322. Footnote 107: Some ascribe it to the Deuteronomist, ch. vi. 4. Footnote 108: