Page:The New International Encyclopædia 1st ed. v. 11.djvu/112

JAIL DELIVERY. commissions issued to judges of assize in Eng- land, under which they disuliarge their duties on circuit. The commission cmimwers the judges to try and deliver every prisoner who shall be in the jail when they arrive at the circuit town. It is directed to the judges, with whom are coupled the sergeants-atlaw and Icing's counsel on the circuit, the clerk of assize, and the asso- ciate. Similar authority is conferred upon courts of oyer and terminer in the United States by general statutes. See AssiZE, and consult the authorities referred to under Cbiminal Law. JAIL FEVER. See Tyi-ius Feteb. JAINISM, jin'iz'm (from Skt. juina, from jina, conqueror, a name given to the founder of the religion, from //, to conquer). The name given to a schismatic religion of early ]n<lia, which arose as a protest against Urahnianism about the same time as did .JJuddhisni, and be- came an important rival of the latter, allhough resembling it in many" respects. It still retains a position as one of the most important among the living sects of the Hindus, and claims no less than a million believers. JIany adherents to its teachings are found in every province of Upi)cr Hindustan, in the cities along the Ganges, and in Calcutta, but more especially to the westward, in the States of Mewar anil Marwar, in (iuzerat. and southward along the upper part of the ilalabar coast and scattered throughout the peninsula. The Jains are among the wealthiest and most influential members of the Hindu conununity, as they are devoted largely to mercantile |)ur- suits. In their vaxy of living they are refined and simple, and in their manners they are gentle and attractive. It is now generally believed that Jainism antedated Buddhism in its be- ginnings, and that its chief expounder, Ma- havira, was an older contemporary of the Bud- dha. The name Mfiluiiini itself is appellative and moans 'The Great Hero.' Another name given to the deified saints of the faith is Arliaf, "Venerable'; accordingly, the followers of these spiritual leaders are sometimes called Arhatas. JIahavira, the founder of .Tainism, arose in the sixth century B.C. in the region not far from the holy city of Benares, which was the territory likewise that gave birth to Buddhism. His family name was .Jnatriputra. and he is referred to in the Buddhist writings as Xatapntta. which ■was the form of the name in his own dialect of Magadha (q.v.). His father's name in the same vernacular appears as Siddhattha : his mother's as Trisala. It is said that on their death, in liis thirtieth year, he renounced his home and kingdom, gave up his wife and his daughter, and became a religious devotee and recluse. For twelve years he practiced the most rigorous kind of asceticism, and then devoted the remainincr thirty years of his life to preach- ing and teaching, and. like Buddha, to organizing his faith and the religious order of his com- munity. His death must have occurred before Buddha's, as the latter refers to that event. The reputed teacher of llahavira was Parsva or Pars'vanatha, who Ijolonged to the Pre-Buddhistic sect of the Xirgranthas. 'Without Bonds.' or 'Free from Ties.' and this religious master must have flourished not later than the seventh cen- tury B.C. There is evidence also of !Mahivira's having also been influenced by a stem ascetic named Gosala, who was for a time his associate 96 JAINISM. and pupil, but afterwards his rival and the leader (jf another sect of minor importance. '1 he leni'ts of the Jainas or Arhala-- are in sev- eral respects analogous to those of the Buddhists (see BlUDUis.i ) , but they resemble in others those of the Brahmanical Hindus. With the Buddhists they share in the denial of the divine origin and authority of the 'edas, and in the worship of certain saints, whom they consider superior to the other beings of the pantheon. They diller, indeed, from them in regard to the history of these personages, but the original notion which ])revails in both worships is the same. With the Brahmanical Hindus, on the other hand, they agree in admitting the institu- tion of caste, in j)erforming the essential cere- monies called iSaiiislcOras (q.v.), and in recogniz- ing some of the subordinate deities of the Hindu Iiantheon, at least ajiparently, as they do not paj- especial homage to them, and as they disre- gard completely all those Brahmanical rites which involve the destruction of animal life. It deserves notice, too, that though rejecting in gen- eral the authority of the Vcdas, they admit it and quote Vedic texts if the doctrines of the latter arc conformable to the Jaina tenets. According to their doctrine, all objects, ma- terial or abstract, are arranged under nine categories, called tattvas, truth, or principles, of which the ninth and last is called mOkfta, de- liverance or liberation of the vital spirit from the bonds of action, i.e. final emancipation, sal- vation. To reach such an emancipation the most stringent asceticism and selfmortilication for twelve years is essential. Salvation can be ob- tained only through such observances and the 'Three Gems' which are the treasures of the faith. These are 'right knowledge, right conception, and right actions.' These latter, which are synony- mous with virtue, are fivefold: (1) non-injury; (2) kindness, and true but pleasant speaking; (.■?) uprightness, especially shown by non-steal- ing; (4) purity in thought, word, and deed; (5) reimnciation of worldly interests. This freeing of the spirit from the bonds of material things will come through successive reincarnations; it will mean true release, but the spirit will retain its individuality. The principles of faith, as mentioned before, are connnon to all classes of Jainas, but some differences occur in the practice of their duties, as they are divided into religious and lay orders, Yatis and Sraralax. Both, of course, must place implicit belief in the doctrines of their saint«; but the Yut! has to lead a life of ab- stinence, silence, and continence ; he should wear a thin cloth over his mouth to prevent in- sects from flying into it, and he should carry a brush to sweep the place on which he is about to sit, to remove any living creature out of the way of danger. Their highest law of duty is not to harm any living creature, and their doctrine of metempsychosis does not stop at animal exist- ences, but it includes the inanimate world as well. The saintly Ynfi may dispense with all acts of worship : while the Srfivaka has to add to the observance of the religious and moral duties the practical worship of the saints, and a profound reverence for his more pious brethren. The .secular .Tain must, like the ascetic, practice the four virtues — liberality, gentleness, piety, and penance ; he must govern his mind, tongue, and acts; abstain at certain seasons from salt,