(2 and 3) Faith in the universality of inspiration and a hearty admission that spiritual pre-eminence is open to women. As to the former, Suzuki has well pointed out that Christ is conceived of by Buddhists quite as the Buddha himself. [Footnote: Suzuki, _Outlines of the Mahâyâna Buddhism_.] 'The Dharmakâya revealed itself as Sakya Muni to the Indian mind, because that was in harmony with its needs. The Dharmakâya appeared in the person of Christ on the Semitic stage, because it suited their taste best in this way.' As to the latter, there were women in the ranks of the Arahats in early times; and, as the _Psalms of the Brethren_ show, there were even child-Arahats, and, so one may presume, girl-Arahats. And if it is objected that this refers to the earlier and more flourishing period of the Buddhist religion, yet it is in a perfectly modern summary of doctrine that we find these suggestive words, [Footnote: Omoro in _Oxford Congress of Religions, Transactions_, i. 152.] 'With this desire even a maiden of seven summers [Footnote: 'The age of seven is assigned to all at their ordination' (_Psalms of the Brethren_, p. xxx.) The reference is to child-Arahats.] may be a leader of the four multitudes of beings.' That spirituality has nothing to do with the sexes is the most wonderful law in the teachings of the Buddhas.' India being the home of philosophy, it is not surprising either that Indian religion should take a predominantly philosophical form, or that there should be a great variety of forms of Indian religion. This is not to say that the feelings were neglected by the framers of Indian theory, or that there is any essential difference between the forms of Indian religion. On the contrary, love and intelligence are inseparably connected in that religion and there are fundamental ideas which impart a unity to all the forms of Hindu religion. That form of religion, however, in which love (_karunâ_) receives the highest place, and becomes the centre conjointly with intelligence of a theory of emancipation and of perfect Buddhahood, is neither Vedantism nor primitive Buddhism, but that later development known as the Mahâyâna. Germs indeed there are of the later theory; and how should there not be, considering the wisdom and goodness of those who framed those systems? How beautiful is that ancient description of him who would win the joy of living in Brahma (Tagore, _Sadhanâ_, p. 106), and not much behind it is the following passage of the Bhagavad-Gita, 'He who hates no single being, who is friendly and compassionate to all ... whose thought and reason are directed to Me, he who is [thus] devoted to Me is dear to Me' (Discourse xii. 13, 14). This is a fine utterance, and there are others as fine.