was laid before the congregation, and they were obliged to leave the order.  Even the detail of Subhadda’s insolence is not wanting in these records (Cull.  XI. 1. and elsewhere).  No sooner was Buddha dead than the traitor Subhadda cries out:  “We are well rid of him; he gave us too many rules.  Now we may do as we like.”  On which the assembly proceeded to declare in force all the rules that Buddha had given, although he had left it to them to discard them when they would.  The Confessional (P[=a]timokkha), out of which have been evolved in narrative form the Vinaya texts that contain it, concerns graded offences, matters of expiation, rules regarding decency, directions concerning robes, rugs, bowls, and other rather uninteresting topics, all discussed in the form of a confession.[39] The church-reader goes over the rules in the presence of the congregation, and asks at the end of each section whether any one is guilty of having broken this rule.  If at the third repetition no one responds, he says, ’They are declared innocent by their silence.’  This was the first public confessional, although, as we have shown above, the idea of a partial remission of sin by means of confession to the priest is found in Brahmanic literature.[40] The confession extends to very small matters, but one sees from other texts that the early congregation laid a great deal of weight on details, such as dress, as the sign of a sober life.  Thus in Mah[=a]vagga, V. 2 ff., certain Buddhists dress in a worldly way.  At one time one is informed of the color of their heretical slippers, at another of the make of their wicked gowns.  All this is monastic, even in the discipline which ‘sets back’ a badly behaved monk, gives him probation, forces him to be subordinate.  In Cullavagga, I. 9, there is an account of stupid Seyyasaka, who was dull and indiscreet, and was always getting ’set back’ by the brethren.  Finally they grow weary of probating him and carry out the nissaya against him, obliging him to remain under the superintendence of others.  For, according to Buddha’s rule, a wise novice was kept under surveillance, or rather under the authority of others, for five years; a stupid uninformed monk, forever.  Buddha’s relations with society are plainly set forth.  One reads how his devoted friend, King Seniya Bimbis[=a]ra, four years younger than Buddha, and his protector (for he was King of M[=a]gadha), gives him a park, perhaps the first donation of this sort, the origin of all the monastic foundations:  “The King of M[=a]gadha, Bimbis[=a]ra, thought ’here is this bamboo forest Venuvana, my pleasure-garden, which is neither too near to the town nor too far from it....  What if I were to give it to the fraternity?’ ...  And he took a golden vessel (of water) and dedicated the garden to Buddha, saying, ’I give up the park to the fraternity with Buddha at its head.’  And the Blessed One accepted the park” (Mah[=a]vagga, i. 22).[41] Another such park Buddha accepts from the courtezan,