perhaps of remoter relationships. More particularly, the sum of tendencies to act in a certain way, which we call 'character,' is often to be traced through a long series of progenitors and collaterals. So we may justly say that this 'character'—this moral and intellectual essence of a man—does veritably pass over from one fleshly tabernacle to another and does really transmigrate from generation to generation. In the new-born infant, the character of the stock lies latent and the Ego is little more than a bundle of potentialities. But, very early, these become actualities; from childhood to age they manifest themselves in dulness or brightness, weakness or strength, viciousness or uprightness; and with each feature modified by confluence with another character, if by nothing else, the character passes on to its incarnation in new bodies.
The Indian philosophers called character, as thus defined, 'karma.' (6) It is this karma which passed from life to life and linked them in the chain of transmigrations; and they held that it is modified in each life, not merely by confluence of parentage, but by its own acts. They were, in fact, strong believers in the theory, so much disputed just at present, of the hereditary transmission of acquired characters. That the manifestation of the tendencies of a character may be greatly facilitated, or impeded, by conditions, of which self-discipline, or the absence of it, are among the most important, is indubitable; but that the character itself is modified in this way is by no means so certain; it is not so sure that the transmitted character of an evil liver is worse, or that of a
