[282] “To be a true Buddhist, one must renounce, as lust, all desire of evil, which brings evil; and must live without other hope than that of extinguishing all desire and passion, believing that in so doing he will at death be annihilated.”--HOPKINS, _The Religions of India_ (1895), p. 564. [283] _Dhammapada_, vii. 90–99. [284] But--and differing in this from Dr. Hopkins--Professor Rhys Davids makes this perfection which results in annihilation to consist not in the extinction of every desire, but only of craving desire and evil passions. [285] _The Religions of India_ (1895), p. 322. [286] Hopkins, _The Religions of India_ (1895), p. 317. Stoicism indeed approaches Buddhism in this respect; but its attitude toward the doctrine of a future life was in general merely agnostic--it made no positive denial of immortality. [287] Cf. Rhys Davids, _Hibbert Lectures_ (1881), p. 123. [288] Zeller represents Pythagoreanism as springing from an effort to give an ethical content to life. “We may consider it proved,” he says, “that the school of Pythagoras, believing in the almighty favor of the gods, and in future retribution, enforced purity of life, moderation and justice, minute self-examination and discretion in all actions, and especially discouraged self-conceit” (_History of Philosophy_ (1881), vol. i, p. 496). Oldenberg (_Ancient India_ (1896), p. 87) conceives Pythagoreanism--together with the Orphic worship--as “a bit of Buddhism in the midst of Greek civilization.” [289] Gautama’s attitude toward ascetic practices is shown by the following: “Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires” (_Dhammapada_, x. 141). [290] Oldenberg, _Buddha_ (1882), p. 366. [291] This is well illustrated in the following incident related by Moncure Conway. In the island of Ceylon he was visited by an aged Buddhist priest, who came in a sedan borne by men. Asked why he did not use a carriage drawn by horses, the priest replied that “he was afraid a horse might be vitally injured by carrying him.” “But,” said Mr. Conway, “might it not be the same with one of those men while he is carrying you?” After a moment’s silence the priest answered, “But a man can tell me if he is suffering” (_My Pilgrimage to the Wise Men of the East_ (1906), pp. 116 f.). [292] Thousands of rats were formerly kept at public expense in a hospital at the Indian town of Kutel. [293] Toleration is not even recognized as a virtue in the moral codes of ancient Judaism, dogmatic Christianity, and Islam. [294] _Hibbert Lectures_ (1881), p. 231. [295] Under Asoka, it is true, Buddhism, like Christianity under Constantine the Great, became militant. But Asoka was a gentle warrior and made war gently. He neither killed his prisoners nor tortured them, a common practice with Oriental conquerors, nor did he sell them as slaves.