When the Buddha was dying Ânanda wept because he was about to lose so kind a master and the Buddha's own language to him is even more affectionate. He cared not only for the organization of the order but for its individual members. He is frequently represented as feeling that some disciple needed a particular form of instruction and giving it. Nor did he fail to provide for the comfort of the sick and weary. For instance a ballad[385] relates how Panthaka driven from his home took refuge at the door of the monastery garden. "Then came the Lord and stroked my head and taking me by the arm led me into the garden of the monastery and out of kindness he gave me a towel for my feet." A striking anecdote[386] relates how he once found a monk who suffered from a disagreeable disease lying on the ground in a filthy state. So with Ânanda's assistance he washed him and lifting him up with his own hands laid him on his bed. Then he summoned the brethren and told them that if a sick brother had no special attendant the whole order should wait on him. "You, monks, have no mothers or fathers to care for you. If you do not wait one on the other, who is there who will wait on you? Whosoever would wait on me, he should wait on the sick." This last recalls Christ's words, "Inasmuch as ye have done it unto the least of these brethren, ye have done it unto me." And, if his approval of monks being deaf to the claims of family affection seems unfeeling, it should also be mentioned that in the book called _Songs of the Nuns_[387] women relate how they were crazy at the loss of their children but found complete comfort and peace in his teaching. Sometimes we are told that when persons whom he wished to convert proved refractory he "suffused them with the feeling of his love" until they yielded to his influence[388]. We can hardly doubt that this somewhat cumbrous phrase preserves a tradition of his personal charm and power. The beauty of his appearance and the pleasant quality of his voice are often mentioned but in somewhat conventional terms which inspire no confidence that they are based on personal reminiscence, nor have the most ancient images which we possess any claim to represent his features, for the earliest of them are based on Greek models and it was not the custom to represent him by a figure until some centuries after his death. I can imagine that the truest idea of his person is to be obtained not from the abundant effigies which show him as a somewhat sanctimonious ascetic, but from statues of him as a young man, such as that found at Sarnath, which may possibly preserve not indeed the physiognomy of Gotama but the general physique of a young Nepalese prince, with powerful limbs and features and a determined mouth. For there is truth at the bottom of the saying that Gotama was born to be either a Buddha or a universal monarch: he would have made a good general, if he had not become a monk.