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(XIV 91-3), in uddāi 'perishes' (XVI 14), the elephant Udāi (XVII 14)ss and the first karmic condition udaiya (XVII 14). 56
In my opinion all these no doubt deliberately laid sound connections, both common words or phrases and assonances, probably were intended to serve mnemonic purposes. Such devices could indeed help one to memorize the sequence of a number of disparate texts. Moreover, as SCHUBRINC57 notices, they may have been a means to constitute a supposed coherence wherever the ordering intellect assumed a logical connection between loosely transmitted fragments.
However, if the concatenation of a great number of sūtras proves to be based on external resemblances of wording and sound, further investigation convinced me that the redactors of the Viy. have also adopted several other ordering methods and principles. In brief I would specify (1) the method of prefixion, interpolation, addition and integration; (2) the methods of recurrence, enframement and parallelism; (3) the principle of ‘initial' and 'final topics; and (4) the numerical principle.
About the first method little need be said. It is self-evident that in a compilation like the Viy. which is based on a large number of fragments many of which, at that, are avowed accretions, one text may readily be prefixed to another as its introduction (e.g. XI 11) or appended to it as a supplement (e.g. V 95) or interpolated between two connected texts as an addition to the first (e.g. V 45-6 added to 44 which itself introduces 47) or an introduction to the second text (I 94). This, as we saw in § 14, very often is the case with references. In a few such cases the redactors endeavoured to integrate a thus inserted text by repeating it at the end of the context. Thus, at the very beginning of the Viy., the references on āhāra etc. immediately following on the enunciation of the so-called irrevocabile factum tenet have been split in two entries (I 12 and 2). In this way they as it were enframe a series of fragments (I 13-6) which through the phrase āhāriya āhārijjamāņa (I 13) are con
55 XVI 11 and XVII 11 are linked by parallelism, see below.
56 Probably resemblance of sound also played a role in VI 101-5 (āyā, āyāna) and in XIII 68.71 (Āyava, āyā).
37 Cf. Worte Mv. pp. 14-15.
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