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been the leader of the sect at the time of Maha-. vira, are frequently mentioned in Gaina Sutras in such a matter-of-fact way, as to give us no reason for doubting the authenticity of those records. The legend in the Uttaradhyayana, Lectue XXIII, how the union of the old and the new church was effected, is of much interest in this respect. Kesi and Gautama, the representatives and leaders of the two branches of the Gaina Church, both at the head of their pupils, meet in a park near Sravasti ; the differences in their creed concerning the number of great vows, and the use or disuse of clothes are explained away without further discussion, and full har inony with regard to the fundamental ethical ideas is satisfactorily established by the readiness with which allegorical expressions of the one speaker are understood aud explained by the other. There seems to have been some estrange inent, but no hostility between the two branches of the church ; and though the members of the older brauch invariably are made to adopt the Law of Mahavira, 'wliich enjoins five vows', it may be iniagined that they continued in some of their old practices, especially with regard to the use of clothes, which Mahavira had abandoned, On this assumption we can account for the division of the church in Swetainbaras and Digam. baras, about the origin of which both sects have contradictory legends. There was apparently no sudden rupture ; but an original diversity
