Let us first observe the conditions under which these two lived their earthly lives.

One was born into royal prerogatives and splendour and was surrounded in youth with all the luxuries and blandishments of an Oriental court. The other, though of royal lineage, was born in poverty, cradled in a manger, earned a meagre subsistence as a carpenter, and was able to say at the end of His brief career that the foxes had holes and the birds of the air had nests, but that He had not where to lay His head.

Sidhartthan early married and became a father, but later renounced all the pleasures and responsibilities of a grihastan life. His great renunciation is one of the most striking and impressive acts in the history of mankind, and his subsequent asceticism was of the most thorough and rigid type.

Jesus of Nazareth avoided the entanglements of married life and had a supreme contempt for the wealth and the pomp of the world. Yet He was not an ascetic. So freely did He associate with men, participating even in their festivities, that His enemies falsely charged Him with being a "glutton and a winebibber." He never countenanced the idea that highest sainthood must come through asceticism.

He found His intimates not among the ascetic Essenes, but among householders and men of affairs.

Both these great souls were similarly oppressed by the prevalence and the tyranny of an exclusive ceremonialism. In the one case, it was the innumerable bloody sacrifices and the all-embracing and crushing ritual of the Brahmans which roused the anger and opposition of Gautama; while, on the other hand, the myriad rites, the childish ceremonies, and the hollow religious hypocrisy of the Scribes and Pharisees filled Jesus with hatred and led Him to a denunciation of that whole class. "Woe unto you, Scribes and Pharisees," was the oft-repeated expression of wrath which He heaped upon them.

Thus the religions which both established were, in part, reactions from the religious excesses and errors of the days in which they lived.

It is strange that neither Christ nor Buddha left any writings behind them, even though writing was a known art in their times. Their mighty influence was through oral teaching and example. This was different from the method of other such world-leaders as Moses, Mohammed, and Confucius. It proves that whenever any one has truths of saving power to commit to the world, there are many who, as his messengers, are ready to convey them. Better indeed than to convey one's thoughts by printed page is it to impart them through the living voice to disciples who will thrill the world by the message coloured by their own mind and transfigured by their own enthusiasm. This was the method of Christ and Buddha.

Both were surrounded by an Oriental environment. Their antecedents and their prepossessions were of the East, eastern; and at their births they were introduced to scenes and began to breathe the atmosphere of the Orient. All the great founders of the World Religions were men of the East. This was doubtless because the East kept more closely than the West in touch with deepest religious thought and was animated with highest religious emotions and heavenly aspirations. Certainly the world owes more to ancient Asia for its religious life and spiritual attainments than to all the other continents put together. And Asia is to be thanked, above all, because she gave to mankind the Christ and the Buddha. For the eastern flavour of their messages and the Oriental tints of their life we are deeply grateful. To those of the West, these have always brought quiet restraint and a hallowed, peaceful repose to counteract the hurry and worry of life to which they are so much exposed and which are a part of their very being.