[15] The peculiarities of our author are not many, and bear chiefly on lexicology, not on grammar or style, which show the most intimate acquaintance with the classic language. His subject-matter and his faith, of course, necessitate the use of a number of terms, found in Buddhist writings only; yet he avoids several of them, which are not good Sanskrit, as vi_g_ita and most of those signalized by Cowell and Neil in p. ix of their edition of the Divyâvadâna. He often employs uddhava=Pâli utthava [which itself is=Skt. utsava], sumukha='propense,' sâtmîbhavati, ºkaroti, ºbhâva, a term to express the imbibing of qualities into one's nature, adhyâ_s_aya=â_s_aya, vitâna and vaitânya='dejected' and 'dejection,' vimana_h_=durmana_h_ 'sad,' pratipat and pratipatti='(good) conduct' and so on. Likewise he uses such words as vanîpaka, pratisa_m_-modana, (ahorâtram) atinâmayâm âsa, XXVI, 27 ârabhya [=Pâli ârabbha] in the meaning of 'concerning'=adhik_ri_tya, â_s_ritya and VIII, 20 pratyâham=pratyaham. On the other hand, instances of old words and expressions, and of such as were hitherto only known from the Dictionaries, are found in his work. So e.g. addhâ IX, 60 and elsewhere, âkumbha XVII, 5, XXVIII, 31, dâ_nd_â_g_inika in XXVIII, 37. [16] Among the less common metres I notice the Mattamayûra V, 22-24, XXIX, 4 and 32; the Pramitâkshara XVII, 17, XVIII, 20, XXIII, 25; the Bhu_g_aṅgaprayâta XXIX, 26; the Prahara_n_akalitâ or Kalikâ XVII, 20; some metre akin to the Sumânikâ--cp. Colebrooke, Misc. Ess. II, 141--XXIII, 34-39, for it does not suit the scheme taught by Colebrooke, in verses 35-39 each pâda consisting of two trochees and a bacchius, whereas verse 34 is made up of two trochees and a molossus. Thus much for the philologist and the lover of Oriental literature. To the student of Buddhism it is the peculiar character of the _G_âtakamâlâ which constitutes its great importance. Although it is styled 'a garland of stories,' it is really a collection of homilies. Each _G_âtaka is introduced by a simple prose sentence of ethical and religious purport, which is to be illustrated by the story. The whole treatment of the tale bears the character of a religious discourse. Prof. Cowell, in his preface to the translation of the Pâli _G_âtaka, observes that the _G_âtaka-legends are 'continually introduced into the religious discourses ... whether to magnify the glory of the Buddha or to illustrate Buddhist doctrines and precepts by appropriate examples[17].' Our _G_âtakamâlâ has a right to be called a choice collection of such sermons, distinguished by their lofty conception and their artistic elaboration. It is a document of the first rank for the study of ancient Buddhist homiletics, and is for this reason entitled to a place among the Sacred Books of the East.