[296] “Les paisibles sujets du Grand-Lama thibetain ont cessé d’aimer la guerre et presque de la faire” (Letourneau, _La guerre dans les diverses races humaines_ (1895), p. 213). [297] Edward A. Ross, _The Changing Chinese_ (1911), p. 29. [298] See above, p. 79. [299] Mozoomdar, a leader of the Brahmo-Somaj. [300] Buddhism, like Christianity, teaches that hatred must be overcome by love: “Let a man overcome anger by love, let him overcome evil by good” (_Dhammapada_, xvii. 223). “For hatred does not cease by hatred at any time; hatred ceases by love, this is an old rule” (_Ibid._ i. 5). [301] For the influence of Buddhism on the Japanese character, see Count Okuma, _Fifty Years of New Japan_ (1909), vol. ii, chap. iv, “Japanese Religious Beliefs: Buddhism.” [302] _Laws_, tr. Jowett, x. 896. And the thought is near even in the latest philosophy: “But it feels like a real fight,” says Professor William James, “as if there were something really wild in the universe which we, with all our idealities and faithfulness, are needed to reform.” [303] Is. xlv. 7. [304] This dualistic world philosophy is regarded by some students of the Zend-Avesta as being in the nature of a protest against “the inert asceticism of Buddhism and the ethical indifference of Brahmanism” (Darmesteter, “Introduction,” Sacred Books of the East, 2d ed., vol. iv, p. lxviii). Ranke views it as the product of environment: “If we keep well in view the contrasts between the various districts and nations included within the limits of Persia and her provinces, the incessant struggle between the settled populations and the inhabitants of the steppes, between the cultivated regions and the desolation of the desert, thrust back, indeed, yet ever resuming its encroachments, the ideas of the Zend-Avesta will appear to us natural and, as we may term it, autochthonic” (_Universal History_, vol. i (1885), p. 105). [305] The way in which such a conception acts upon the moral life is well illustrated in the history of English Puritanism. The ethical strenuousness of the Puritan was the outcome of his deeply felt consciousness of the ineradicable antagonism between good and evil. It is all brought vividly before us in Bunyan’s _Holy War_, in the struggle between Immanuel and Diabolus--of which the myth of Ahura and Ahriman was the prototype. [306] _Mihir Yasht_ (Sacred Books of the East, vol. xxiii), vii. 26. [307] See Jackson, _Zoroaster, the Prophet of Ancient Iran_. [308] See above, p. 115. [309] Zoroastrian ethics, as Wedgwood says, is best understood when viewed as a protest against the Hindu conception of the universe and life. “The injunction to industry, the elaborate provisions for agriculture, the constant stimulus to exertion of every kind, are most intelligible when we see in them a recoil from the faith which appeared to this active race [the Iranian] a confusion of good and evil” (_The Moral Ideal_, 3d ed., p. 59).