[17] See The Jātaka, translated from the Pâli by various hands under the editorship of Prof. E. B. Cowell, Cambridge, 1895, I, p. vi. _S_ûra took his thirty-four holy legends from the old and traditional store of _G_âtaka-tales. Almost all of them have been identified with corresponding ones in other collections, both of Northern and Southern Buddhism. So far as I could control those parallels or add to them, I have taken care to notice them at the beginning or at the end of each story. The author himself in his introductory stanzas declares his strict conformity with scripture and tradition; and, however much he has done for the adornment and embellishment of the outer form of his tales, we may trust him, when he implies that he has nowhere changed their outlines or their essential features, but has narrated them as they were handed down to him by writing or by oral tradition. Wherever his account differs from that preserved in other sources, we may infer that he followed some different version. Sometimes he passes over details of minor importance. For instance, in the second story he avoids the hideous particulars of the eye-operation, dwelt upon in the Pâli _G_âtaka. The same good taste will be appreciated in Story XXVIII, when the cruel act of the wicked king against the monk Kshântivâdin has to be told, and in Story VIII. Stories XVII, XXII, XXXI are much simpler than their parallels in the holy Pâli book, which are unwieldy, encumbered as they are by exuberance of details. I cannot help thinking that _S_ûra omitted such particulars purposely. For the rest, he does not pretend to tell stories new or unknown to his readers. He acknowledges their popularity; he puts the story of the tigress at the beginning, in order to honour his teacher, who had celebrated that _G_âtaka. He often neglects to give proper names to the actors in his tales. For instance, of Agastya, Ayog_ri_ha, _K_u_dd_abodhi, the heroes of the _G_âtakas thus named, it is nowhere said that they were so called. _G_û_g_aka, the Brâhman who begged the children from Vi_s_vantara, consequently a well-known figure in the legend, is only named 'a Brâhman.' In the same story (IX) Madrî, the wife of the hero, is introduced as a well-known person, although her name had not been mentioned before.