s time
Krishna does not appear.]

[Footnote 79: Never before has there been so much danger as now that the
lines of truth will be washed out by the flood-tides of sentimental and
semi Christian substitutes and makeshifts. As with commodities, so with
religion, dilution and adulteration are the order of the day and a
little Christianity is made to flavor a thousand shams.]

LECTURE V.

BUDDHISM AND CHRISTIANITY

New interest has recently been awakened in old controversies concerning
the relations of Christianity and Buddhism. The so-called Theosophists
and Esoteric Buddhists are reviving exploded arguments against
Christianity as means of supporting their crude theories. The charge of
German sceptics, that Christianity borrowed largely from Buddhism, is
made once more the special stock in trade of these new and fanatical
organizations. To this end books, tracts, and leaflets are scattered
broadcast, and especially in the United States and Great Britain.

Professor Max Mueller says, in a recent article published in _Longman's
New Review_: "Who has not suffered lately from Theosophy and Esoteric
Buddhism? Journals are full of it, novels overflow with it, and one is
flooded with private and confidential letters to ask what it all really
means. Many people, no doubt, are much distressed in their minds when
they are told that Christianity is but a second edition of Buddhism. 'Is
it really true?' they ask. 'Why did you not tell us all this before?
Surely, you must have known it, and were only afraid to tell it.' Then
follow other questions: 'Does Buddhism really count more believers than
any other religion?' 'Is Buddhism really older than Christianity, and
does it really contain many things which are found in the Bible?'" And
the learned professor proceeds to show that there is no evidence that
Christianity has borrowed from Buddhism. In this country these same
ideas are perhaps more widely circulated than in England. They are
subsidizing the powerful agency of the secular press, particularly the
Sunday newspapers, and thousands of the people are confronting these
puzzling questions. There is occasion, therefore, for a careful and
candid review of Buddhism by all leaders of thought and defenders of
truth.

In the brief time allotted me, I can only call attention to a few
salient points of a general character. In the outset, a distinction
should be drawn between Buddhist history and Buddhist legend, for just
at