He quotes texts from St. Paul's epistles to the Corinthians: "I have planted, Apollos watered, but God gave the increase. So, then, neither is he that planteth anything, neither he that watereth, but God that giveth the increase. Now, he that planteth and he that watereth are one." In this connection the writer observes: "Here, apparently, everyone is supposed to have no separate existence whatever, except in God and through God." The self, soul, or individuality, which continues after the dissolution of the body, has been broadly described as character or disposition; therefore, in using the term "self" in a Buddhistic sense, we must put aside every idea beyond what is conveyed to the mind by this interpretation. This character or disposition does not come to an end as an activity until "Tanha," or the thirst to live for living's sake, is extinct. Therefore, when Buddhistic thought is converted into conventional language, we must be cautious how we interpret such a statement as "_We_ are saved by our individual merits." The "we" here means only "character," which, if improved during a lifetime, carries with it this improvement, of which a new being will reap the benefits. Professor Rhys Davids calls the mystery of Karma "a desperate expedient, a wonderful hypothesis, an airy nothing, an imaginary cause beyond the reach of reason." But he previously states that it affords an explanation quite complete, to those who can believe it, of the apparent anomalies and wrongs in the distribution here of happiness and woe. So it may be said, also, of the mysteries attaching to Christianity. They satisfy the believer, though they present difficulties to the reasoner. According to the Christian formula, we are, as Burton says, fallen beings, not through our own fault; condemned to death, not through our own demerits; ransomed by a Divine Being, not through our own merits. The Buddhist saying, "From birth came death," and the story of the Garden of Eden, seem to possess some figurative connection with the transition of micro-organisms from a fissiparous to a duogynous condition. The amœba is endowed with the potentialities of eternal life; but when the spermatozoid and ovule (the symbolic serpent and apple) appeared on the scene, when the luminous Adam passed successively through the fissiparous and androgynous states, and finally became man and woman, death entered into the world. The writer in the _Monist_ already referred to, commenting upon the text, "Every man shall receive his own reward according to his own labour" (1 Cor. i. 5), says: "The coincidence of Buddhism and Christianity is remarkable in this passage; for, as the Buddhist Scriptures speak of the fruits of Karma, so Paul speaks of the rewards of one's labour."