An account of the Jain absurdities in the way of speculation would indeed give some idea of their intellectual frailty, but, as in the case of the Buddhists, such an account has but little to do with their religion. It will suffice to state that the 'ages' of the Brahmans from whom Jain and Buddhist derived their general conceptions of the ages, are here reckoned quite differently; and that the first Jina of the long series of pre-historic prophets lived more than eight million years and was five hundred bow-lengths in height. Monks and laymen now appear at large in India, a division which originated neither with Jain nor Buddhist,[9] though these orders are more clearly divided among the heretics, from whom, again, was borrowed by the Hindu sects, the monastic institution, in the ninth century (A.D.), in all the older heretical completeness. Although atheistic the Jain worshipped the Teacher, and paid some regard to the Brahmanical divinities, just as he worships the Hindu gods to-day, for the atheistical systems admitted gods as demi-gods or dummy gods, and in point of fact became very superstitious. Yet are both founder-worship and superstition rather the growth of later generations than the original practice. The atheism of the Jain means denial of a divine creative Spirit.[10] Though at times in conflict with the Brahmans the Jains never departed from India as did the Buddhists, and even Brahmanic priests in some parts of India serve today in Jain temples. In metaphysics as in religion the Jain differs radically from the Buddhist. He believes in a dualism not unlike that of the S[=a]nkhyas, whereas Buddhistic philosophy has no close connection with this Brahmanic system. To the Jain eternal matter stands opposed to eternal spirits, for (opposed to pantheism) every material entity (even water) has its own individual spirit. The Jain's Nirv[=a]na, as Barth has said, is escape from the body, not escape from existence.[11] Like the Buddhist the Jain believes in reincarnation, eight births, after one has started on the right road, being necessary to the completion of perfection. Both sects, with the Brahmans, insist on the non-injury doctrine, but in this regard the Jain exceeds his Brahmanical teacher's practice. Both heretical sects claim that their reputed founders were the last of twenty-four or twenty-five prophets who preceded the real founder, each successively having become less monstrous (more human) in form. The Jain literature left to us is quite large[12] and enough has been published already to make it necessary to revise the old belief in regard to the relation between Jainism and Buddhism.