The story of the Brâhman has the appearance of being the clumsy invention of some monk engaged in giving lessons of morality and in want of some story to illustrate the sinfulness of theft. I can scarcely believe it forms part of the old stock of traditional tales and folklore, as little as the story of the sacrifice (X). In its parallel in the Pâli _G_âtaka, No. 305, sîlavîma_m_sana_g_âtaka (Fausb. III, pp. 18, 19), the old teacher's trial of his disciples is better accounted for. XIII. THE STORY OF UNMÂDAYANTÎ. (Cp. Pâli _G_âtaka, No. 529; Fausb. V, 210-227.) Even when sick with heavy sorrow, the virtuous are disinclined to follow the road of the low-minded, being prevented from such actions by the firmness of their constancy[112]. This will be taught as follows. [112] Compare the note on p. 44. In the time when the Bodhisattva by the practice of his surpassing virtues, veracity, liberality, tranquillity of mind, wisdom &c., was exerting himself for the benefit of the creatures, he was, it is said, a king of the _S_ibis, behaving like the embodied Righteousness and Discipline, and being intent on promoting the welfare of his subjects like a father. 1. Being withheld from sinful actions and put in the possession of virtues by their king, (who was solicitous of their true happiness) as a father is of his son's, his people rejoiced both in this world and in the next. 2. For his administration of justice followed the path of righteousness, and made no difference between kinsmen and the rest of his subjects. It obstructed for his people the road of wickedness, and accordingly became, so to speak, a flowery ladder to Heaven. 3. Perceiving the welfare of the creatures to be the effect of righteousness, this ruler of men knew no other purpose than this. With all his heart he delighted in the path of righteousness, and did not allow others to violate its precepts. Now in the capital of that king one of the principal townsmen had a daughter of surpassing beauty, the acknowledged pearl of womanhood. The ravishing loveliness of her figure and charms made her appear like the embodied goddess _S_rî or Rati or one of the Apsarasas. 4. No one--except only the passionless--having got the sight of her, was able to withdraw his looks from her figure, as she fascinated by her beauty the eyes of all who beheld her. And for this reason her relations called her Unmâdayantî ('she who makes mad').