One may now ask, "Why did people think that it was part of the Christian's privileges or powers to speak with tongues?" The only answer which I can discover is indicated in Acts ii. 18, wherein we find it given as the opinion of Peter, that a certain vaticination in Joel applied to the followers of Jesus. The philosopher may wonder at the ignorance--possibly at the knowledge--which confounded "prophesying" with the utterance of unintelligible rubbish; but the philologist should be led to investigate more strictly the real signification of words, and to inquire into the theories which are traceable to false interpretations. Considerations such as these, which might be multiplied indefinitely, I have come to the belief that the Apostles of Jesus were no better, as regards their knowledge of foreign tongues, than their predecessors, the missionaries sent by Asoka, or than the modern envoys sent out by a London Society. What renders it probable that Buddhist ascetics found their way, probably amongst the camp followers of Antiochus the Great, and endeavoured to promulgate their doctrines in western Asia, is the fact that a sect sprang up amongst the Jews after the Grecian conquest of Palestine--called "The Essenes," to which we have before referred, amongst whose tenets Buddhism and Judaism were closely mingled The asceticism practised by this sect was, so far as we know, different to anything known at that time in Greece or Western Asia, and as it came into fashion at the same time in Palestine as Indian elephants and Hindoo Mahouts, there is some reason for the belief that it was brought by disciples of Siddartha. Without dwelling upon this again, we return to the well ascertained fact that Buddhism was promulgated most widely in Eastern and Northern Asia about 250 b.c., that a collection of religious books was made about two hundred years prior to that date, and that these were revised again during Asoka's reign. But, however earnest were the teachers and the taught, the scriptures which they respected were so voluminous and the facilities for multiplying them were so small, that it happened, as it did amongst early Christians, that many a church had no written book of the law. As a consequence of this, one part or another of Sakya's doctrines became exalted unduly in one locality, whilst in another a portion was left out of sight. Stories, also, of miracles became varied, just as we find that they have been by the writers in the New Testament, the tendency being, as in the history of the blind man near Jericho, to exaggerate the wonder--for example, Mark and Luke, chap. x. and xviii, give an account of one man being cured of blindness, whilst Matthew, chap, xx., tells us that there were two. The narrators under such circumstances act as if they thought that it is as easy for a divinity to heal two or two thousand as to cure one, and we who tolerate the practice in a Christian evangelist must not ridicule it in Buddhist disciples.