M. Notovitch had asked his Tibetan friends to give

him at least a reference to that part of the Catalogue where this story might be found, he would at once have discovered that they were trying to dupe him. Two things in their account are impossible, or next to impossible. The first, that the Jews from Palestine who came to India in about 35 A.D. should have met the very people who had known Issa when he was a student at Benares ; the second, that this Sutra of Issa, composed in the first century of our era, should not have found a place either in the Kandjur or in the Tandjur.
It might, of course, be said, Why should the Buddhist monks of Himis have indulged in this mystification ?— but we know as a fact that Pandits in India, when hard pressed, have allowed themselves the same liberty with such men as Wilford and Jacolliot ; why should not the Buddhist monks of Himis have done the same for M. Notovitch, who was determined to find a Life of Jesus Christ in Tibet? If this explanation, the only one I can think of, be rejected, nothing would remain but to accuse