The literature of early Buddhism consists of a number of historical works embodying the life and teaching of the master, some of more didactic and epigrammatic intent, and, in the writings of the Northern Buddhists, some that have given up the verbose simplicity of the first tracts in favor of tasteless and extravagant recitals more stagey than impressive. The final collection of the sacred books (earlier is the Suttanta division into Nik[=a]yas) is called Tripitaka, 'the three baskets,' one containing the tracts on discipline; one, the talks of Buddha; and one, partly metaphysical; called respectively Vinaya, Sutta, and Abhidhamma. The Southern[35] P[=a]li redaction--for the writings of the Northern[36] Buddhists are in Sanskrit--was commented upon in the fifth century of this era by Buddha-gosha ('Buddha's glory'), and appears to be older than the Sanskrit version of Nep[=a]l. Some of the writings go back as far as the Second Council, and their content, so far as it concerns Buddha's own words, in many cases is doubtless a tradition that one should accept as authoritative. The works on discipline, instead of being as dull as one might reasonably expect of books that deal with the petty details of a monastery, are of exceeding interest (although whole chapters conform to the reasonable expectation), for they contain fragments of the work and words of Buddha which give a clearer idea of his personality and teaching than do his more extended, and perhaps less original discourses. They throw a strong light also on the early church, its recalcitrant as well as its obedient members, the quarrels and schisms that appear to have arisen even before Buddha's death. Thus in the _Mah[=a]vagga_ (ch. X) there is found an account of the schism caused by the expulsion of some unworthy members. The brethren are not only schismatic, some taking the side of those expelled, but they are even insolent to Buddha; and when he entreats them for the sake of the effect on the outer world to heal their differences,[37] they tell him to his face that they will take the responsibility, and that he need not concern himself with the matter. It is on this occasion that Buddha says, "Truly, these fools are infatuate," leaves them, and goes into solitude, rejoicing to be free from souls so quarrelsome and contentious. Again these tracts give a picture of how they should live that are truly Buddha's disciples. Buddha finds three disciples living in perfect harmony, and asks them how they live together so peaceably and lovingly. In quaint and yet dignified language they reply, and tell him that they serve each other. He that rises first prepares the meal, he that returns last at night puts the room in order, etc. (_ib_. 4). Occasionally in the account of unruly brothers it is evident that tradition must be anticipating, or that many joined the Buddhist fraternity as an excuse from restraint. The _Cullavagga_ opens with the story of two notorious renegades, 'makers