"That part of the then prevalent transmigration theory which could not be proved false seemed to meet a deeply felt necessity, seemed to supply a moral cause which would explain the unequal distribution here of happiness or woe, so utterly inconsistent with the present characters of men." Gautama "still therefore talked of men's previous existence, but by no means in the way that he is generally represented to have done." What he taught was "the transmigration of character." He held that after the death of any being, whether human or not, there survived nothing at all but that being's "Karma," the result, that is, of its mental and bodily actions. Every individual, whether human or divine, was the last inheritor and the last result of the Karma of a long series of past individuals--"a series [95] so long that its beginning is beyond the reach of calculation, and its end will be coincident with the destruction of the world." (Rhys Davids, Hibbert Lectures, p. 92.) In the theory of evolution, the tendency of a germ to develop according to a certain specific type, e.g. of the kidney bean seed to grow into a plant having all the characters of Phaseolus vulgaris, is its "Karma." It is the "last inheritor and the last result" of all the conditions that have affected a line of ancestry which goes back for many millions of years to the time when life first appeared on the earth. The moiety B of the substance of the bean plant (see Note 1) is the last link in a once continuous chain extending from the primitive living substance: and the characters of the successive species to which it has given rise are the manifestations of its gradually modified Karma. As Prof. Rhys Davids aptly says, the snowdrop "is a snowdrop and not an oak, and just that kind of snowdrop, because it is the outcome of the Karma of an endless series of past existences." (Hibbert Lectures, p. 114.) Note 7 (p. 64). "It is interesting to notice that the very point which is the weakness of the theory--the supposed concentration of the effect of the Karma in one new being--presented itself to the early Buddhists themselves as a difficulty. They avoided it, partly by explaining that it was a particular thirst in the creature dying (a craving, Tanha, which plays other [96] wise a great part in the Buddhist theory) which actually caused the birth of the new individual who was to inherit the Karma of the former one. But, how this too place, how the craving desire produced this effect, was acknowledged to be a mystery patent only to a Buddha." (Rhys Davids, Hibbert Lectures, P. 95.) Among the many parallelisms of Stoicism and Buddhism, it is curious to find one for this Tanha, "thirst," or "craving desire" for life. Seneca writes (Epist. lxxvi. 18): "Si enim ullum aliud est bonum quam honestum, sequetur nos aviditas vitae aviditas rerum vitam instruentium: quod est intolerabile infinitum, vagum." Note 8 (P. 66).