Such toleration of the doctrines and ideas of co-existing systems had its advantages, especially in the early stages of the Buddhistic movement. It certainly had a prophylactic effect in warding off violent attacks, and helped to promote the diffusion of Buddhism throughout the numerous countries to which it ultimately spread. In India itself, as we have already seen, Buddhism was never aggressive or combative. Its motto everywhere was persuasion and conciliation. Composure, tranquillity, and absence of acrimony were stamped on all its features. The very foundation on which it was reared—the very establishment of a celibate monastic Order, by means of which true knowledge was to be propagated—had in it something altogether agreeable to the spirit and usages of Brāhmanism. We have seen, too, that the Buddha took care to show his respect for Brāhmanical traditions, even while promulgating a philosophical theory and preaching doctrines opposed to all sacerdotalism, priestly privileges, supernatural revelation, and Vedic ceremonial. It does not, of course, follow that the great teacher, to whom the majority of Asiatic races have for centuries looked as their chosen example, had not the courage of his opinions, and was not competent to fill the rôle of a religious reformer. The real fact was that he was too wise to enter upon any open crusade against inveterate customs and ideas. The peculiar calm of an Indian atmosphere, though occasionally disturbed by political storms sweeping from distant regions, has rarely been stirred by violent religious antagonisms. The various currents of Hindū religious life have flowed peacefully side by side, and reformers have generally done their work quietly. As for Gautama, there can be little doubt that his whole career was stamped with the impress of his early surroundings, and that he imbibed his tolerant ideas from the Brāhmanism in which he had been trained. It has been usual to blame the Brāhmans for their arrogant exclusiveness, but their arrogance has been rather shown in magnifying their own caste-privileges and carrying them to an extravagant pitch, than in preventing any discussion of their own dogmas, or in resenting any dissent from them. The very essence of Brāhmanism was tolerance. Every form of opinion was admissible under a system which made every person and every object in existence manifestations of the one Being, Brahmă. The only delicate ground, on which it was dangerous for any reformer to tread, was caste. The only unpardonable sin was infringement of caste-rules. Nor was any one tempted to adopt the rôle of a violent agitator, when all were free to express any opinion they liked without hindrance, provided they took care to abstain from any act of interference with caste-privileges.