The gradually diminishing popularity of the religious war sentiment which actuates people to perpetrate such iniquities as Crusades and Jehads will, it is presumed, afford relief in the future, at least to some sections of the Christian world, by removing an opportunity out of the way for the reproach of those who take their stand by the non-resistance principle as enunciated by the founder of the Christian faith. The carrying out of the non-resistance principle in its totality seems to increase in impracticability in proportion to the advancing complexity of social and national life. A very near approach to the achievement of the object embodied in the principle can only be imagined possible under the most primitive conditions of existence, notably in such cases where the country inhabited provides the necessities of life without involving any violent struggle for their acquisition. Christian nations, by the force of circumstances and the nature of their environment, are unfortunately impelled, it would seem, to disregard and set aside the very distinct teaching of Jesus on this point; and some of us, facing both ways, endeavour to escape from the dilemma, and pour balm upon our consciences, by assuming that war is amply justified by Scripture and expressly sanctioned by the Almighty. In this connection it would perhaps be the most straightforward course for us to frankly admit with Tolstoi that war is as fundamentally un-Christian as it is un-Buddhistic, and to be prepared to face the consequences of its unlawfulness in the sight of God rather than to dislocate the teaching of Jesus with a view to the selfish satisfaction of our consciences, and for the ultimate purpose of settling down into a comfortable frame of mind when brought into contact with this unpleasant subject. In spite of the many detractors Buddhism has had, it has been appreciated in cultivated centres of Europe and America to an extent which is the surest token of its intrinsic worth. In Asia it is difficult to realize how profound and enduring has been its influence for good. Perhaps, on account of the presence of dogmas, such as the negation of soul as a permanent individual entity and of immortality as it is known among us, which are to the average European intellect absurd and most repugnant, it has been more readily assimilated as a belief by races which, unlike ourselves, are philosophic by nature and by birth. But by far the most important part of Buddhism in its practical significance is the doctrine of Karma, which has proved so great a stumbling-block to many, and a medium of contempt for those professing other faiths. It would hardly be exaggeration to describe this as one of the grandest ethical theories ever devised by the brain of man, ranging as it does over the whole sphere of human activity and existence, and policing, as it were, the actions of human creatures.