For about 150 years scholars of unusual temerity have asserted that themes found in Buddhist texts, many of them celebrated in surviving Buddhist sculpture, can be found in the New Testament in more or less recognizable forms. If this were true, as in the case of Japanese philosophy showing through the work of M. Heidegger, students of the New Testament, already overburdened with conspissated conjectures, would be obliged to enter into a field which is not only unfamiliar to them, but, as a rival, unsympathetic. Few would take on such an adventure gratis. It has been shown elsewhere that parallels can be sorted into those which could have arisen anywhere, being invented many times over (such as the Golden Rule); those which are unlikely to have been invented more than once, but which can be attributed to one culture or the other, without hope of our deciding which is earlier; and finally those which are completely at home in one culture (say the Jewish) and exotic in the other (say the Buddhist), so that the conjecture that the latter “borrowed” from the former is attractive.