[74] Vishńu Puráńa, p. 208.
[75] Brunner, Deutsche Rechtsgeschichte, ii. 678.
[76] Lex Duodecim Tabularum, viii. 25.
[77] Lecky, History of European Morals, i. 420.
[78] Plato, Leges, xi. 933.
[79] Lecky, Rationalism in Europe, i. 18.
[80] Kingsley, West African Studies, p. 137. Rink, Greenland, p. 201.
[81] Kingsley, West African Studies, p. 135 sq.
The religious intolerance which has accompanied the rise of monotheism is, as we have just observed, the result of the nature attributed to its godhead. But the evolution of religion does not end with the triumph of a jealous and irritable heavenly despot. There is a later stage where men believe in a god or supernatural power which is absolutely free from all human weakness, and in such a religion intolerance has no place. It has been said that the tolerant spirit of Buddhism[82] is due to religious indifference,[83] but the original cause of it seems to be the absence of a personal god; and the increasing tolerance of modern Christianity is undoubtedly connected with the more ethical view it takes of the Deity when compared with the opinions of earlier ages. It should be remembered, however, that religious toleration does not mean passive indifference with regard to dissenting religious ideas. The tolerant man may be a great propagandist. He may do his utmost to eradicate, by means of persuasion, what he considers to be a false belief. He may even resort to stronger measures against those who do mischief in the name of their religion. But he does not persecute anybody for the sake of his faith; nor does he believe in an intolerant and persecuting god.
[82] Hardy, Eastern Monachism, p. 412. Monier-Williams, Buddhism, p. 126. Waddell, Buddhism of Tibet, p. 568. Edkins, Religion in China, p. 127. Gutzlaff, Sketch of Chinese History, i. 70. Forbes, British Burma, p. 322 sq.