realization of that hope that we should cast aside the notion that the
escape from pain and sorrow is the proper object of life。
We have long since emerged from the heroic childhood of our race； when
good and evil could be met with the same 〃frolic welcome；〃 the
attempts to escape from evil； whether Indian or Greek； have ended in
flight from the battle…field； it remains to us to throw aside the
youthful overconfidence and the no less youthful discouragement of
nonage。 We are grown men； and must play the man
〃。。。strong in will
To strive； to seek； to find； and not to yield；〃
cherishing the good that falls in our way； and bearing the evil； in
and around us； with stout hearts set on diminishing it。 So far； we all
may strive in one faith towards one hope：
〃。。。 It may be that the gulfs will wash us down；
It may be we shall touch the Happy Isles；
。。。 but something ere the end；
Some work of noble note may yet be done。〃 ＇Note 24＇
＇187＇
NOTES。
Note 1 （p。 49）。
I have been careful to speak of the 〃appearance〃 of cyclical evolution
presented by living things； for； on critical examination； it will be
found that the course of vegetable and of animal life is not exactly
represented by； the figure of a cycle which returns into itself。 What
actually happens； in all but the lowest organisms； is that one part of
the growing germ （A） gives rise to tissues and organs； while another
part （B） remains in its primitive condition； or is but slightly
modified。 The moiety A becomes the body of the adult and； sooner or
later； perishes； while portions of the moiety B are detached and； as
offspring； continue the life of the species。 Thus； if we trace back
an organism along the direct line of descent from its remotest
ancestor； B； as a whole； has never suffered death； portions of it；
only； have been cast off and died in each individual offspring。
Everybody is familiar with the way in which the 〃suckers〃 of a
strawberry plant behave。 A thin cylinder of living tissue keeps on
growing at its free end； until it attains a considerable length。 At
＇88＇ successive intervals； it develops buds which grow into strawberry
plants； and these become independent by the death of the parts of the
sucker which connect them。 The rest of the sucker； however； may go on
living and growing indefinitely； and； circumstances remaining
favourable； there is no obvious reason why it should ever die。 The
living substance B； in a manner； answers to the sucker。 If we could
restore the continuity which was once possessed by the portions of B；
contained in all the individuals of a direct line of descent； they
would form a sucker； or stolon； on which these individuals would be
strung； and which would never have wholly died。
A species remains unchanged so long as the potentiality of development
resident in B remains unaltered； so long； e。g。； as the buds of the
strawberry sucker tend to become typical strawberry plants。 In the case
of the progressive evolution of a species； the developmental
potentiality of B becomes of a higher and higher order。 In
retrogressive evolution； the contrary would be the case。 The phenomena
of atavism seem to show that retrogressive evolution that is； the
return of a species to one or other of its earlier forms； is a
possibility to be reckoned with。 The simplification of structure；
which is so common in the parasitic members of a group； however； does
not properly come under this head。 The worm…like； limbless Lernoea has
no resemblance to any of the stages of development of the many…limbed
active animals of the group to which it belongs。 ＇89＇ Note 2 （p。 49）。
Heracleitus says；＇Greek phrase Potamo gar ouk esti dis embenai to suto＇
but； to be strictly accurate； the river remains； though the water of
which it is composed changesjust as a man retains his identity
though the whole substance of his body is constantly shifting。
This is put very well by Seneca （Ep。 lvii。 i。 20； Ed。 Ruhkopf）：
〃Corpora nostra rapiuntur fluminum more； quidquid vides currit cum
tempore； nihil ex his quae videmus manet。 Ego ipse dum loquor mutari
ista； mutatus sum。 Hoc est quod ait Heraclitus 'In idem flumen bis non
descendimus。' Manet idem fluminis nomen； aqua transmissa est。 Hoc in
amne manifestius est quam in homine； sed nos quoque non minus velox
cursus praetervehit。〃
Note 3 （p。 55）。
〃Multa bona nostra nobis nocent； timoris enim tormentum memorin
reducit； providentia anticipat。 Nemo tantum praesentibus miser est。〃
（Seneca； Ed。 v。 7。）
Among the many wise and weighty aphorisms of the Roman Bacon； few sound
the realities of life more deeply than 〃Multa bona nostra nobis
nocent。〃 If there is a soul of good in things evil； it is at least
equally true that there is a soul of evil in things good： for things；
like men； have 〃les defauts de leurs qualites。〃 It is one of the last
lessons one learns from experience； but not the least important； that
a ＇90＇ heavy tax is levied upon all forms of success； and that failure
is one of the commonest disguises assumed by blessings。
Note 4 （p。 60）。
〃There is within the body of every man a soul which； at the death of
the body； flies away from it like a bird out of a cage； and enters
upon a new life 。。。 either in one of the heavens or one of the hells
or on this earth。 The only exception is the rare case of a man having
in this life acquired a true knowledge of God。 According to the
pre…Buddhistic theory； the soul of such a man goes along the path of
the Gods to God； and； being united with Him； enters upon an immortal
life in which his individuality is not extinguished。 In the latter
theory his soul is directly absorbed into the Great Soul； is lost in
it； and has no longer any independent existence。 The souls of all
other men enter； after the death of the body； upon a new existence in
one or other of the many different modes of being。 If in heaven or
hell； the soul itself becomes a god or demon without entering a body；
all superhuman beings； save the great gods； being looked upon as not
eternal； but merely temporary creatures。 If the soul returns to earth
it may or may not enter a new body； and this either of a human being；
an animal； a plant； or even a material object。 For all these are
possessed of souls； and there is no essential difference between these
souls and the souls of menall being alike mere sparks of the Great
Spirit； who is ＇91＇ the only real existence。〃 （Rhys Davids； Hibbert
Lectures； 1881； p。 83。）
For what I have said about Indian Philosophy； I am particularly
indebted to the luminous exposition of primitive Buddhism and its
relations to earlier Hindu thought； which is given by Prof。 Rhys
Davids in his remarkable Hibbert Lectures for 1881； and Buddhism
（1890）。 The only apology I can offer for the freedom with which I have
borrowed from him in these notes； is my desire to leave no doubt as to
my indebtedness。 I have also found Dr。 Oldenberg's Buddha （Ed。 2；
1890） very helpful。 The origin of the theory of transmigration stated
in the above extract is an unsolved problem。 That it differs widely
from the Egyptian metempsychosis is clear。 In fact； since men usually
people the other world with phantoms of this； the Egyptian doctrine
would seem to presuppose the Indian as a more archaic belief。
Prof。 Rhys Davids has fully insisted upon the ethical importance of
the transmigration theory。 〃One of the latest speculations now being
put forward among ourselves would seek to explain each man's
character； and even his outward condition in life； by the character he
inherited from his ancestors； a character gradually formed during a
practically endless series of past existences； modified only by the
conditions into which he was born； those very conditions being also；
in like manner； the last result of a practically endless series of
past causes。 Gotama's； speculation might be stated in the same words。
But it attempted also to explain； in a way different from ＇92＇ that
which would be adopted by the exponents of the modern theory； that
strange problem which it is also the motive of the wonderful drama of
the book of Job to explainthe fact that the actual distribution here
of good fortune； or misery； is entirely independent of the moral
qualities which men call good or bad。 We cannot wonder that a teacher；
whose whole system was so essentially an ethical reformation； should
have felt it incumbent upon him to seek an explanation of this
apparent injustice。 And all the more so； since the belief he had
inherited； the theory of the transmigration of souls； had provided a
solution perfectly sufficient to any one who could accept that
belief。〃 （Hibbert Lectures； p。 93。） I should venture to suggest the
substitution of 〃largely〃 for 〃entirely〃 in the foregoing passage。
Whether a ship makes a good or a bad voyage is largely independent of
the conduct of the captain； but it is largely affected by that
conduct。 Though powerless before a hurricane he may weather a bad
gale。
Note 5 （P。 61）。
The outward condition of the soul is； in each new birth； determined by
its actions in a previous birth； but by each action in succession； and
not by the balance struck after the evil has been reckoned off against
the good。 A good man who has once uttered a slander may spend a
hundred thousand years as a god； in consequence of his goodness； and
when the power of his good actions is exhausted； may be born ＇93＇ as a
dumb man on account of his transgression； and a robber who has once
done an act of mercy； may come to life in a king's body as the result
of his virtue； and then suffer torments for ages in hell or as a ghost
without a body； or be re…born many times as a slave or an outcast； in
consequence of his evil life。
〃There is no escape； according to this theory； from the result of any
act； though it is only the consequences of its own acts that each soul
has to endure。 The force has been set in motion by itself and can
never stop； and its effect can never be foretold。 If evil； it can
never be modified or prevented； for it depends on a cause already
completed； that is now for ever beyond the soul's control。 There is
even no continuing consciousnes