For the most part, the _Jātaka_ stories purport to relate incidents in Gotama’s previous states of existence as a human being. For example, as Prince Noble-heart (1), he triumphs over his enemies and succeeds to the throne of his father through the kindly offices of a grateful elephant. As a Brahman’s son (2), he befriends in turn a pampered prince, a snake, a rat, and a parrot, with the result that he is basely betrayed by the prince, but treated with profound gratitude by the three animals. As King Brahmadatta (8), he overcomes anger with kindness, evil with good, the stingy with gifts, and the liar with truth. As Prince Five-weapons (9), he overcomes the giant ogre Sticky-hair with the Weapon of Knowledge. As a Brahman’s son (17 _b_), he frees his younger brother from the power of Jewel-neck, the dragon-king. As a Brahman’s son (18 _b_), he teaches friendliness for all living beings. As a caravan-leader (24 _b_), he protects his companions from a troop of man-eating ogres. As Jīmūta-vāhana, prince of the fairies (26), he offers the sacrifice of his body and blood for the welfare of all living beings. Several of the stories purport to relate incidents in Gotama’s previous states of existence as an animal. For example, as a generous elephant (3), he gives his tusks to an ungrateful forester who has betrayed him. As a merciful elephant (4), he spares the life of a tiny quail. As a wise quail (5), he avoids the snares of a fowler. As a brave lion (15), he averts the destruction of a host of frightened animals. As a wise partridge (19 _b_), he serves as the preceptor of a monkey and an elephant. As a wise quail (20 _b_), he outwits a hawk. As a wise boar (25), he offers the sacrifice of his body and blood. * * * * * How did the Future Buddha come to be identified with the hero of each of these stories? The stories themselves give us the answer. For example, in the story of _Brahmadatta and the prince_ (6), we read that a high-minded prince generously forgave the murderer of his father and mother, returning good for evil and love for hatred. In this, the oldest form of the story, the Future Buddha is not even mentioned. But in a later form of the story, _Jātaka_ 371, we are expressly told that the generous prince was none other than the Future Buddha. Stories 17, 18, 19, 20, 23, and 24 illustrate the same process in a very striking way. Of each of these stories we have two versions, an earlier version from a canonical source, and a later version from an uncanonical source. It will be observed that in the older versions the Future Buddha is not mentioned at all. But in the later versions he is identified in turn with a wise ascetic (17 _b_, 18 _b_), a wise partridge (19 _b_), a wise quail (20 _b_), an honest dicer (23 _b_), and a wise caravan-leader (24 _b_).