[63] _Tāranātha’s_ ‘Geschichte des Buddhismus’ (a Tibetan work of the eighteenth century, translated into German by Schiefner), p. 92. [64] _Fausböll’s_ ‘Five Jātakas,’ pp. 58-68, where the full text of one Jātaka is given, and _Léon Feer_, ‘Etude sur les Jātakas,’ p. 57. [65] See Table, below. [66] See the list of these Buddhas below, p. 52, where it will be seen that for the last three Buddhas we have no Birth Story. [67] This will hold good though the Buddhavaŋsa and the Cariyā Piṭaka should turn out to be later than most of the other books contained in the Three Pāli Piṭakas. That the stories they contain have already become Jātakas, whereas in most of the other cases above quoted the stories are still only parables, would seem to lead to this conclusion; and the fact that they have preserved some very ancient forms (such as locatives in _i_) may merely be due to the fact that they are older, not in matter and ideas, but only in form. Compare what is said below as to the verses in the Birth Stories. [68] The question is discussed at length in my ‘_Ancient Coins and Measures of Ceylon_’ in ‘Numismata Orientalia,’ vol. i. [69] Dīpavaŋsa, V. 32 and foll. [70] There are several works enumerated by Mr. Beal in his Catalogue of Chinese Buddhistic Works in the India Office Library (see especially pp. 93-97, and pp. 107-109), from which we might expect to derive this information. [71] Thus, No. 41 is called both LOSAKA JĀTAKA and MITTA-VINDAKA JĀTAKA (Feer, ‘Etude sur les Jātakas,’ p. 121); No. 439 is called CATUDVĀRA JĀTAKA and also MITTA-VINDAKA JĀTAKA (_Ibid._ p. 120); No. 57 is called VĀNARINDA JĀTAKA and also KUMBHĪLA JĀTAKA (Fausböll, vol. i. p. 278, and vol. ii. p. 206); No. 96 is called TELAPATTA JĀTAKA and also TAKKASĪLA JĀTAKA (_Ibid._ vol. i. p. 393, and vol. i. pp. 469, 470); No. 102, there called PAṆṆIKA JĀTAKA, the same story as No. 217, there called SEGGU JĀTAKA; No. 30, there called MUṆIKA JĀTAKA, is the same story as No. 286, there called SĀLŪKA JĀTAKA; No. 215, the KACCHAPA JĀTAKA, is called BAHU-BHĀṆI JĀTAKA; in the Dhammapada (p. 419); and No. 157 is called GUṆA JĀTAKA, SĪHA JĀTAKA, and SIGĀLA JĀTAKA [72] _Cunningham_, ‘The Stupa of Bharhut,’ pl. xlvii. The carving illustrates a fable of a cat and a cock, and is labelled both Biḍala Jātaka and Kukkuṭa Jātaka (Cat Jātaka and Cock Jātaka). [73] See the authorities quoted in my manual, ‘Buddhism,’ pp. 214, 215; and Dr. Morris, in the _Academy_ for May, 1880. [74] In his Dictionary, Preface, p. ix, note. [75] Turnour, pp. 250-253. [76] Fausböll, vol. i. p. 62 and p. 488; vol. ii. p. 224. [77] See the translation below, p. 82. [78] I judge from _Turnour’s_ analysis of that work in the Journal of the Bengal Asiatic Society, 1839, where some long extracts have been translated, and the contents of other passages given in abstract. [79] ‘Etude sur les Jātakas,’ pp. 62-65. [80] _Ibid._ pp. 66-71.