Vol. x. The Dhammapada, containing the quintessence of Buddhist morality, and the Sutta-nipata, giving teachings of Buddha on religion. Vol. xi. Buddhist Suttas. Religious, moral, and philosophical discourses. Vol. xlix. Buddhist Mahayana Sutras. Vol. xiii. Vinaya Texts. The Patimokha or order of discipline, and the beginning of the Mahavagga, containing an account of the opening of the ministry of the founder. Vol. xvii. Vinaya Texts ii. Mahavagga continued. Kullavagga or discipline as established by the Master. Vol. xx. Kullavagga continued. Vols. xxii., xlv. contain Suttas of the religion of the Jainas. Vols. xxxv., xxxvi. Questions of King Milinda.] Was there a Personal Founder?--Senart in his _Essai sur la legende du Buddha_, and Kern in his _Het Buddhisme in Indie_, both hold that we have here to do with a sun-myth, and interpret the various features of the legend in a very ingenious way in accordance with that theory. This view has made few converts. Many incidents in the story are natural, and appear to be due to a real tradition; there is literary evidence of the early existence of the books, and the religion can be best understood if regarded as the work of a real personality of commanding greatness.[2] [Footnote 2: Recent archaeological discoveries, of which an account is given by Mr. Rhys Davids in the _Century Magazine_, April 1902, place it beyond doubt that the Buddha really existed, and that pious offices were paid to his ashes after his cremation by the members of his own clan as well as by others. Inscriptions brought to light in 1898 show that the Sakhya clan, of which he was a member, dwelt at the time of his death in what is now a frontier district of Nepal. Three years before that event they were driven from their old capital Kapilavastu; but they formed a new one fifteen miles further south, just beyond the present frontier of Nepal, and there they erected a _stupa_ or massive stone cairn, to guard the portion of the ashes of the Buddha which was committed to their keeping.] Scholars, however, are agreed as to the difficulty of drawing the line between what is history and what is legend. Even in the early Pali accounts the hero has become a religious figure, he wears titles which lift him above mankind, and he has supernatural powers at his command. A laborious critical process must be undertaken, comparing the various narratives with each other and testing them in other ways, before the real history can be regarded as made out beyond question. The slight sketch of the story which we give does not aim at such critical correctness; we merely indicate the outline of a narrative which is one of the principal sources of the strength of the religion.