MYSTICAL BUDDHIsM. 31 
perhaps, even more largely by the necessities of a certain class of 
literary men, who have to produce articles of an interesting and 
novel kind for their several publications from month to month, and 
who, therefore, ransack all sorts of subjects and bring them to the 
front, so that people are obliged to know something, though probably 
too little, of these things; the little they are made to know being 
somewhat startling to them, particularly if the matter relate to 
religion, while they do not learn enough to enable them to compare 
what is put before them with that which they were aware of long 
ago. It seems to me that this, tosome extent, accounts for the 
condition, almost of alarm, which appears to prevail in some quar- 
ters, from the facts I have mentioned ; and, on the other hand, for 
the premature pans of triumph which elsewhere resound in regard 
to these matters. If we knew a little more about such things, we 
should probably not witness this alarm, nor perceive these premature 
notes of triumph. Therefore, we are greatly indebted to those who 
present such subjects as that of this evening’s Address in all their 
details, so that we may come to see how vastly different are the 
systems they relate to from the Christianity in which we have re- 
joiced so long. It is said by those who would present these matters 
to us as conflicting with Christianity, that there are points of re- 
semblance between Buddhism and the Christian faith which they 
would have us believe are a proof that Christianity owes its 
origin to these more ancient philosophies. I do not intend 
to detain you to-night, after what we have heard,—indeed, it 
would be presumptuous in me to do so; but I may say, in 
passing, that the amount of mystery connected with the Yoga 
philosophy is one reason why it becomes so attractive, while, at 
the same time, the general ignorance which prevails in regard 
to these things renders it possible for any writer to indulge in 
such random expressions, and to enter into as many almost wild 
speculations with regard to them as he may deem fit, because he 
knows he is perfectly safe in presuming on the ignorance of those 
for whom he writes. I would here say a word or two on the 
relationship, or rather on the contrast, between Buddhism and 
Christianity. We are told there is a connexion between the Yoga 
philosophy and Buddhism, and that one has been largely adopted by 
the other. I think we may say it has been proved by those who 
have examined the subject that such resemblance as may exist 
between Buddhism and Christianity has been the resemblance 
which has grown up in the later rather than in the earlier ages of 
