Footnote 24: _Buddhist Birth Stories_, translated by T. W. Rhys Davids, vol. i Introd. p. xli. Footnote 25: Foucher de Careil, _Hegel et Schopenhauer_, p. 306. Footnote 26: _Vie de Jésus_, p. 98, 4th ed.; Paris, 1863. Footnote 27: The Buddhists, as Professor Kuenen remarks, do not believe in angels, and they have no _Messiah_. Tathagata, which Mr. de Bunsen translates “The Coming One,” _i.e._ Messiah, means “One _who has gone_” or “has arrived at” (Nirvana), like his predecessors. So Oldenberg, Rhys Davids, Bigandet, Edkins, Rajendralal Mitra: see too Dr. Kellogg, _Light of Asia and the Light of the World_, pp. 106, 107. Footnote 28: See for these and other curious instances his article on “The Obligations of the New Testament to Buddhism,” _Nineteenth Century_, Dec. 1880. Footnote 29: _Natural and Universal Religions_, Hibbert Lectures, 1882. Footnote 30: _Strom._ i. 15; Porphyry, _de Abstin._ iv. 17. Footnote 31: Schwanbeck, _Megasthenes Indica_, p. 20; Lassen, _Ind. Alterthumskunde_, 209; H. H. Wilson, _Essays_, ii. p. 314 _seq._; Reinaud, _Relations Politiques et Commerciales de l’Empire Romain avec l’Asie Central_, Paris, 1863; Priaulx, _Travels of Apollonius and the Indian Embassies to Rome_, Paris, 1873. Footnote 32: The question of the disciples in John ix. 2, concerning the man who was born blind, “Who did sin, this man or his parents, that he was born blind?” is alleged by Professor Seydel (_Das Evangelium von Jesu in seinen Verhältnissen zu Buddha-Sage und Buddha-Lehre_) to indicate an idea introduced into the Gospel from a foreign source, as the doctrine of the pre-existence of souls was then unknown among the Jews. Meyer in his critical and exegetical Handbook to St. John’s Gospel has shown that no one required to go outside the sphere of Jewish thought for an explanation of this part of the disciples’ question. In addition to his quotations from the Rabbinical books illustrating this Jewish belief, Kuenen in his brief criticism of Seydel adduces another from the Wisdom of Solomon viii. 20, as also rendering the Buddhist derivation of this “thought quite superfluous” (Hibbert Lectures, 1882, Appendix). Many instances of agreement in thought and phraseology with the Gospels in passages in Buddhist works are adduced by Dr. Kellogg, _Light of Asia, etc._, p. 137 _seq._, and are satisfactorily accounted for by the similarity of circumstances under which Buddha and the Saviour taught and the condition of men which they both perceived and described. Footnote 33: Lucius, _Die Therapeuten und ihre Stellung in der Geschichte der Askese_, Strassburg, 1880; also _Der Essenismus in seinem Verhältniss zum Judenthum_, Strassburg, 1881. Footnote 34: Dissertation in Commentary on _Colossians_, pp. 119, 157. Footnote 35: _Jewish Wars_, ii. 8. 2-13; _Antiq._ xiii. 5. 9; xv. 10. 4, 5; xviii. 1. 2-6. Footnote 36: