"Karma" is undoubtedly one of the so-called mysteries of Buddhism; but is it in any sense more fantastic than any other religious mystery? Is this theory of the transmigration of character (as it has been somewhat loosely described) more fanciful in its conception than that of the transmigration of the soul, a "vaguely-apprehended, feebly-postulated ego," to a dim locality such as heaven? Then, again, it may be asked, what is there so objectionable in a quiet, unobtrusive resistance to evil, that it should prompt the lecturer to magnify the importance of a crude aggressiveness? It is by no means true that Buddhist monks are usually immured in cloisters; they, in fact, move about freely as examples, within human limits, of the highest morality, and they chiefly occupy themselves (as in Burma) with the education of children.[B] General Forlong, in his _Short Studies in the Science of Comparative Religions_, says: "Gotama's religion widened from Jaino-Buddhism into one of work and duty towards his fellows; his instructions to the order of monks were to the following effect: that they were not to _beg_ from door to door, but only to accept gifts in return for services performed; and this was their service--to be an example to all men." [B] Those who have not yet read that pathetically beautiful book, _The Soul of a People_, by H. Fielding, are referred to chapters x. and xi., wherein are set forth the true characteristics, functions, and aspirations of the Buddhist monkhood in Burma. Condemnation of these monks for passing their lives in poverty sounds strangely inappropriate coming from the lips of a Christian professor; and, as to the well-being of the race not demanding the wearing of yellow garments, one might reasonably ask if it demanded the wearing of a black gown. We must, in all fairness, I think, credit Gotama with possessing a large measure of that "Light which lighteth _every man_ that cometh into the world." Sir Edwin Arnold, I believe, refers to the mysteries of Buddhism as "blank abstractions," but I do not suppose he regards them as more "blank" than the mysteries of other religions. All mysteries are, in a sense, blank abstractions, and the blanker they are the nearer the truth; and what religion is without them? It may be conceded, however, that such a conception as "Ultimate Reality" upon which to fall back in time of need might prove to some minds a more comfortless one than that presented by the "Compassionate Father" of the Christian God-idea. But even this Christian symbolism has an element of mystery in it. Then there is the poetic phase of anthropomorphism, which is not altogether to be despised from an æsthetic point of view. Such as the Mohammedan Allah, who is described with exquisite imagery in the Bostān of Sâdi as a beautiful cup-bearer at Sufistic banquets, "So fair, They spill the wine and stare,"[C] which recalls the anthropomorphic Deity of the Psalms:--