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 of strife, quarrelsome, makers of dispute, given to idle talk, and raisers of legal questions in the congregation.’  Such were the infamous followers of Panduka and Lohitaka.  Of a different sort, Epicurean or rather frivolous, were the adherents of Assaji and Punabbasu, who, according to another chapter of the Cullavagga (I. 13), ’cut flowers, planted cuttings of flowers, used ointment and scents, danced, wore garlands, and revelled wickedly.’  A list of the amusements in which indulged these flighty monks includes ’games played with six and ten pieces, tossing up, hopping over diagrams, dice, jackstraws,[38] ball, sketching, racing, marbles, wrestling,’ etc; to which a like list (Tevijja, II) adds chess or checkers (’playing with a board of sixty-four squares or one hundred squares’), ghost stories, and unseemly wrangling in regard to belief ("I am orthodox, you are heterodox"), earning a living by prognostication, by taking omens ‘from a mirror’ or otherwise, by quack medicines, and by ‘pretending to understand the language of beasts.’  It is gratifying to learn that the scented offenders described in the first-mentioned work were banished from the order.  According to the regular procedure, they were first warned, then reminded, then charged; then the matter