In this story the revulsion is caused by pity, not by loathing. The instant he sees these poor animals, the kind-hearted prince feels sorry for them; then comes that unlucky word “lucky” which to the man of ignorance seems to be so particularly appropriate; it jars on Mahavira’s nerves as it would on the nerves of any sensitive or refined person. Nothing moves men to tears or laughter so surely as the antithetical shock of the incongruous. A rush of emotion overpowers Mahavira: he will not be happy at the cost of so much misery; he would become odious in his own sight. So he renounces all for the eternity of one moment of self-approving joy. The Jainas carefully exclude every excuse for taking animal life: none is valid. Animals must not be killed for offering up in sacrifice, not for their skin, flesh, tail feathers, brush, horns, tusks, sinews, bones. They must not be killed with a purpose or without a purpose. If we have been wounded by them, or fear to be wounded by them, or if they eat our flesh or drink our blood, still we should not only bear it, but also feel no anger. “This is the quintessence of wisdom, not to kill anything whatever: know this to be the legitimate conclusion from the principle of reciprocity.” No one denies that the principle of reciprocity is the basis of all morality, and by extending it from men to sentient things, the Jainas have safeguarded their doctrine of _Ahimsa_ with a stronger wall of defence than any built on the fantastic fear of devouring one’s ancestors. Nor can it be said of the Jainas that to a superstitious repugnance to taking life they join indifference to causing suffering: inflicting suffering is hardly distinguished from inflicting death. “All breathing, existing, living, sentient creatures should not be slain nor treated with violence, nor abused, nor tormented, nor driven away. This is the pure unchangeable law.” “Indifferent to worldly objects, a man should wander about treating all the creatures in the world as he himself would be treated.” Perhaps the most remarkable of Jaina stories is a real masterpiece of wit and wisdom in which this theory of reciprocity is enforced. For the whole of it I must refer the reader to Professor Jacobi’s translation; I can only give the leading points. Once upon a time three hundred and sixty-three philosophers, representing a similar number of philosophical schools, and differing in character, opinions, taste, undertakings and plans, stood round in a large circle, each one in his place. They discussed their various views, and at last one man took a vessel full of red-hot coals which he held at a distance from him with a pair of tongs. “Now, you philosophers,” said he, “just take this for a moment and hold it in your hands. No trickery, if you please; you are _not_ to hold it with the tongs or to put the fire out. Fair and honest!”