from the Jewish doctors, his contemporaries, such as we read them in the “Pirke Aboth.”  His teachings were not very extended, and formed a species of sorites in the style of the Koran, which, joined together, afterward composed those long discourses which were written by Matthew.[1] No transition united these diverse pieces; generally, however, the same inspiration penetrated them and made them one.  It was, above all, in parable that the master excelled.  Nothing in Judaism had given him the model of this delightful style.[2] He created it.  It is true that we find in the Buddhist books parables of exactly the same tone and the same character as the Gospel parables;[3] but it is difficult to admit that a Buddhist influence has been exercised in these.  The spirit of gentleness and the depth of feeling which equally animate infant Christianity and Buddhism, suffice perhaps to explain these analogies.

[Footnote 1:  This is what the [Greek:  Logia kuriaka] were called.  Papias, in Eusebius, H.E., iii. 39.]

[Footnote 2:  The apologue, as we find it in Judges ix. 8, and following, 2 Sam. xii. 1, and following, only resembles the Gospel parable in form.  The profound originality of the latter is in the thought with which it is filled.]

[Footnote 3:  See especially the Lotus of the Good Law, chap. iii. and iv.]

A total indifference to exterior life and the vain appanage of the “comfortable,” which our drearier countries make necessary to us, was the consequence of the sweet and simple life lived in Galilee.  Cold climates, by compelling man to a perpetual contest with external nature, cause too much value to be attached to researches after comfort and luxury.  On the other hand, the countries which awaken few desires are the countries of idealism and of poesy.  The accessories of life are there insignificant compared with the pleasure of living.  The embellishment of the house is superfluous, for it is frequented as little as possible.  The strong and regular food of less generous climates would be considered heavy and disagreeable.  And as to the luxury of garments, what can rival that which God has given to the earth and the birds of heaven?  Labor in climates of this kind appears useless; what it gives is not equal to what it costs.  The animals of the field are better clothed than the most opulent man, and they do nothing.  This contempt, which, when it is not caused by idleness, contributes greatly to the elevation of the soul, inspired Jesus with some charming apologues:  “Lay not up for yourselves treasures upon earth,” said he, “where moth and rust doth corrupt, and where thieves break through and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:  for where your treasure is, there will your heart be also.[1] No man can serve two masters:  for either he will hate the one and love the other; or