itself; it describes in rather enigmatical language the progress of the faithful towards the highest perfection. The last lecture, a sort of popular ballad on the glorious suffering of the prophet, was perhaps added in later times, but as it stands now it serves well to illustrate and to set a high example of the true ascetic's life. But the greater part of the book is in prose of the most bewildering kind. Frequently we meet with fragments only of sentences, or with sentences which it is impossible to construe. This reminds us of the style of the Brahmanical Sutras; but there is this difference, that in the last-named works the single aphorisms are the necessary links in the logical concatenation of ideas, while in our book the single sentences or parts of sentences do not seem to be connected with one another in order to carry on the illustration of an idea. They do not read like a logical discussion, but like a sermon made up by quotations from some then well-known sacred books. In fact the fragments of verses and whole verses which are liberally interspersed in the prose text go far to prove the correctness of my conjecture; for many of these 'disjecta membra' are very similar to verses or Padas of verses occurring in the Sutrakritanga, Uttaradhyayana, and Dasavaikalika Sutras. They must therefore be taken as allusions to standard authorities. The same must be assumed of at least some prose sentences, especially those which are incomplete in themselves. Other passages again seem to be added to those quotations in order to explain or to complete them. I shall give a few specimens. I, 4, 1, 3 we read, aho ya rao gatamane dhire; this is a Pada of a Trishtubh, and accordingly a quotation. The words which follow, saya agayapannane, explain the meaning of that quotation, aho ya rao = saya, gatamane dhire = agayapannane. The text continues pamatte bahiya pasa. This is probably a Pada of a Sloka; the rest of the sentence, appamatte saya parakkamegga, is the moral application of the preceding one. We should therefore translate: 'Day and night exerting himself and steadfast,' i.e. always having ready wisdom. 'Look, the careless stand outside,' (therefore)

being careful he should always exert himself. The commentator however does not separate the quotations from the glosses, but takes all these passages as parts of one sentence, which he interprets in the way that it has been rendered in the text of my translation, <page 37>.