so Christianity, while having in it in fuller measure and clearer form every truth that has vivified any other religion, has in it, as the new creation to which the long travail of the soul under every form of faith has from the first been pointing, something peculiar and contrasted—which is the Divine answer to all their aspirations. This we do not need to demonstrate: indeed it may be a verity, as incapable of demonstration as is that of the existence of Deity or the immortality of the soul. It is sure eventually to be almost universally recognised, and meanwhile, whether accepted or denied, we may say—_E pur si muove_. * * * * * Very gratefully would I acknowledge my profound obligations to all who have instructed me in this subject. Though we no longer regard the Saddharma-Pundarika and Lalita Vistara as good specimens of Buddhism, we still venerate the great scholars who first introduced them to our notice. The splendid productions of Burnouf, Foucaux, Köppen, Stanislas Julien, Hodgson and Turnour; the excellent works of Spence Hardy, Gogerly, Bigandet and H. H. Wilson, and, among the best of all, the laborious and faithful Dictionary of Professor Childers, though several of them are unfortunately out of print, are not likely to be soon out of date. It is with pleasure that we find them so frequently quoted or referred to by our latest and best authorities. Still, ever since Professor Max Müller organised his truly catholic enterprise of the translation of the Sacred Books of the East, he has brought us very considerably nearer to real Buddhist teachers themselves. To praise the scholarship of himself, and Oldenberg, and Rhys Davids, and Kern, and Fausböll, and others of his _collaborateurs_, would be unwarrantable presumption on my part; but as a humble disciple very willing to learn, I am glad to have this opportunity of publicly expressing my appreciation of the great services which in their editions of old Eastern texts, and in these series of translations, they are rendering to the cause of religion. The lectures were drafted and in great part written before I read the very valuable works of Sir Monier Williams on _Buddhism_ and of Dr. Kellogg on the _Light of Asia and the Light of the World_. I specially mention these books as likely to prove very useful guides to any one desirous of prosecuting the subject of the present Lecture. In the notes I have marked my indebtedness to them, and to many authors of what has already become a great literature. Many others whose works have been of service to me in a course of reading extending over many years are not noted, simply because in the caprices of memory my peculiar obligations to them could not at the time be recalled.