THE NEW SCHAFF-HERZOG
convent in 1784, he was given a similar chair in the lyceum at Olmtitz, and in 1789 he was transferred to the University of Vienna as professor of Oriental languages, Old-Testament introduction, and Biblical archeology. To this professorship dogmatics was added in iS03. On account of his advanced views concerning the Bible he was honorably removed from his chair in 1805 and promoted to a canonry in St. Stephen's, Vienna. Henceforth he lived in retirement, devoting himself to Biblical and linguistic studies. His most important works are Einleitung in die gOttlichen Schriftcn des Alten Bundes (2 parts, Vienna, 1792; 2d ed., 4 vols., 1S02-03); Biblische Archdologie (5 vols., 1797- 1n05); Introductio in libros sacros Veteris Foederis in compendium redacta (1804; 2d ed., 1814; Eng. transl., Introduction to the 0. T., New York, 1827); Archceologia Biblica in compendium redacta (1804; 2d ed., 1814; Eng. transl., Biblical Archceology, Andover, 1823); Enchiridion hermeneuticce (1812); Appendix hermeneutica (2 fasc, 1813-15); and the posthumous Xachtrdge (Tiibingen, 1821). Jahn also published a number of grammars, lexicons, and text-books of Hebrew, Aramaic, Syriac, and Arabic, and an edition of the Hebrew Bible (4 vols., Vienna, 1S06). His Introductio, Archmologia , Enchiridion, and Appendix hermeneutica were placed upon the Index in ls22.
Bibliography: Vindiciae Joannis Jahn, Leipsic, 1822; F. H. Reusch, Index verbotenen Bilcher, ii. 1083-84, Bonn, 1885; KL, vi. 1208-10.
JAINISM.
The Founder (§ 1). Basis in Brahmanism (§ 4).
Relation to Buddhism The System and its History
'§ 2). (§ 5).
The Jain Philosophy (§ 3). The Literature (§ 6).
The remote origin of Jainism is traced to a teacher named Parsva who lived in north central India in
the eighth century before Christ and
i. The left a school of thought which did not
Founder, become active till two centuries later.
The immediate founder was a certain Yardhamana, a younger son of Siddartha, and a contemporary of Buddha. The Jain literature, following the usual tendency of religious books to exalt and glorify the founder, represents the father of Vardhamana as king of a large town named Kundagrama or Kundapura, identified as the modern Basukund. Investigation has shown that this place was a mere suburb of the town Vaisali, the modern Besarh. Siddartha could therefore have been at best only headman of a village, though he was connected with the king of Vaisali and with the dynasty then ruling Magadha. Vardhamana consequently belonged to the Kshatriya or warrior class, as did Buddha, therefore to the aristocracy. The traditions represent him as living with his parents till they died, when his elder brother, Nandivardhana, succeeded as head of the household. Vardhamana was then twenty-eight years of age, and he sought and gained permission to enter the spiritual career. For twelve years he followed the life of the meditative ascetic, after which he was recognized as a prophet, having claimed " perfect knowledge and faith," and was hailed Mahavira, ' great hero," Jina, " victor," and greeted with
other titles indicative of his success. He lived thirty years after this, following the career of a teacher and ascetic, preaching his doctrine and organizing his Church. He died at Papa or Pava, the modern Padraona. His contemporaneity with Buddha is established by the fact that the traditions of Jains and Buddhists alike refer to the same contemporaries, which brings out the farther coincidence that the two religions arose in approximately the same region, north of the center of India, and that Jainism became active and made its early conquests in a region comprising the modern Oudh and the districts of Tirhut and Bihar in western Bengal, where its progress can be traced by inscriptions from the time of Asoka in the third century b.c.
The rise of two religious leaders of the same caste in the same region and period, bearing the same
titles, which were gained in practically
2. Rela- the same manner, using a common
tion to stock of ideas expressed in a common
Buddhism, technic of names and epithets, and
founding churches with similar forms of organization, and having each a Nirvana as the goal of human striving, is a phenomenon which might well cause not only dispute between the later adherents of the religions, but also confusion and perplexity among scientific students. For long the resemblances between Buddhism and Jainism were explained by the supposition that one was a schism or an offshoot of the other, and the question of priority was hotly debated. Recent study has cleared the atmosphere not only in the matter of origins, but in exact knowledge of the details of the lives of the founders and of the religious and philosophical conceptions and modifications of such ideas as were inherited from the society and religion existent prior to the rise of these two sects. Thus of the founders it is now known that the birthplaces were different, that Buddha's mother died while he was an infant, while Vardhamana's lived to see him reach maturity; that Buddha entered the ascetic life against the will of his father, Vardhamana after his parent's death and with the consent of his family; and that Buddha lived this life for six years and contemned its results, while Vardhamana pursued it for twelve years and regarded the exercise as salutary, continuing the vocation after reaching sainthood. Among the common titles of the founders are Jina, Arhat, Mahavira, Tathagatha, Buddha, and Paranivrita, every one of which is in the sacred writings of the sects given to the founders. But each sect has a marked and unmistakable preference for a certain set of these different from that preferred by the other. Common to both sects as developed is the worship of the founders; but in Jainism this is consistent with the fundamental ideas of the system, while in Buddhism the primitive ideal rigidly excludes it — the practise there has been fostered by the people's inability to live up to the abstract ideal the Buddhist faith presents. A fundamental doctrine in both sects is that of Ahimsa or the sacredness of all life. In this the principal difference between the two religions is the irrational extreme to which the Jains have carried the practise. The Jain may eat even of vegetables and fruit only such as have no trace of