[11] Literally: “Even gaki are a multitude (or, ‘population’).” This is a popular saying used in a variety of ways. The ordinary meaning is to the effect that no matter how poor or miserable the individuals composing a multitude, they collectively represent a respectable force. Jocosely the saying is sometimes used of a crowd of wretched or tired-looking people,—sometimes of an assembly of weak boys desiring to make some demonstration,—sometimes of a miserable-looking company of soldiers.—Among the lowest classes of the people it is not uncommon to call a deformed or greedy person a “gaki.” 13.—_Gaki no mé ni midzu miézu._ To the eyes of gaki water is viewless.[12] [12] Some authorities state that those _prêtas_ who suffer especially from thirst, as a consequence of faults committed in former lives, are unable to see water.—This proverb is used in speaking of persons too stupid or vicious to perceive a moral truth. 14.—_Goshō wa daiji._ The future life is the all-important thing.[13] [13] The common people often use the curious expression “_gosho-daiji_” as an equivalent for “extremely important.” 15.—_Gun-mō no tai-zō wo saguru ga gotoshi._ Like a lot of blind men feeling a great elephant.[14] [14] Said of those who ignorantly criticise the doctrines of Buddhism.—The proverb alludes to a celebrated fable in the _Avadânas_, about a number of blind men who tried to decide the form of an elephant by feeling the animal. One, feeling the leg, declared the elephant to be like a tree; another, feeling the trunk only, declared the elephant to be like a serpent; a third, who felt only the side, said that the elephant was like a wall; a fourth, grasping the tail, said that the elephant was like a rope, etc. 16.—_Gwai-men nyo-Bosatsu; nai shin nyo-Yasha._ In outward aspect a Bodhisattva; at innermost heart a demon.[15] [15] _Yasha_ (Sanscrit _Yaksha_), a man-devouring demon. 17.—_Hana wa né ni kaeru._ The flower goes back to its root.[16] [16] This proverb is most often used in reference to death,—signifying that all forms go back into the nothingness out of which they spring. But it may also be used in relation to the law of cause-and-effect. 18.—_Hibiki no koë ni ozuru ga gotoshi._ Even as the echo answers to the voice.[17] [17] Referring to the doctrine of cause-and-effect. The philosophical beauty of the comparison will be appreciated only if we bear in mind that even the _tone_ of the echo repeats the tone of the voice. 19.—_Hito wo tasukéru ga shukhé no yuku._ The task of the priest is to save mankind. 20.—_Hi wa kiyurédomo tō-shin wa kiyédzu._ Though the flame be put out, the wick remains.[18] [18] Although the passions may be temporarily overcome, their sources remain. A proverb of like meaning is, _Bonnō no inu oëdomo sarazu:_ “Though driven away, the Dog of Lust cannot be kept from coming back again.” 21.—_Hotoké mo motowa bonbu._ Even the Buddha was originally but a common man.