concealed at the bottom of the deep ocean. In their benevolence, they intended, as soon as they obtained possession of the water of life, to distribute it amongst the human race as a powerful antidote against the strong poison Hala hala, which the evil demons, at this period, had been using with such mischievous effect against mankind.

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In order to procure the antidote they determined to churn the ocean with the mountain Mēru, and so cause the water of life to rise to the surface of the sea. This they did, and delivered the water of life to Vajrapāni, with orders to secure it safely until a future meeting, when they would impart it to living beings. But the monster Rāhu' (Tib. Dachan), a Lhamayin, happened to hear of this precious discovery, and having carefully watched Vajrapani's movements, seized an opportunity, in the absence of the latter, to drink the water of life; not satisfied with this act, he even voided his water deliberately into the vessel. He then hurried away as fast as possible, and had already proceeded a great distance, when Vajrapani came home, and having perceived the theft, instantly set out in pursuit of the culprit. In the course of his flight Rahu had passed the sun and

In his "Manual of Buddhism," p. 58, Hardy has extracted from Singhalese books the following mythical measurements of Rāhu's hody: "Rahu is 76,000 miles high; 19,000 miles broad across the shoulders; his head is 14,500 miles round; his forehead is 4,800 miles broad; from eye brow to eye-brow he measures 800 miles; his mouth is 3,200 miles in size, and 4,800 miles deep; the palm of his hand is 5,600 miles in size; the joint of his fingers 800 miles; the sole of his foot 12,000 miles; from his elbow to the tip of his fingers is 19,000 miles; and with one finger he can cover the sun or moon, so as to obscure their light."

the moon, whom he menaced with vengeance, should they venture to betray him to Vajrapani. His searches proving fruitless, Vajrapani betook himself to the sun, and asked him about Rāhu. But the sun replied evasively, saying, that he had certainly seen somebody passing a long time ago, but had paid no particular attention as to who it was. The moon, on the other hand, returned a candid answer, only requesting that Vajrapani would not repeat it before Rāhu. Upon this information Rāhu was shortly afterwards overtaken, when he got such a terrible blow from Vajrapani's sceptre that, besides rereceiving many wounds, his body was split into two parts, the lower part of the body with the legs being entirely blown off.

The Buddhas once more held a meeting, in which they deliberated upon the best means of disposing of Rāhu's urine. To pour it out would have been most dangerous for living beings, as it contained a large quantity of the poison Hala hala; they therefore determined, that Vajrapani should drink it, in just punishment for the carelessness through which the water of life had been lost. Accordingly he was forced to do so, when his fair, yellow complexion was changed by the effects of this dangerous potion into a dark one. Vajrapani conceived, from his transfiguration, a most violent rage against all evil demons, and in particular against Rāhu, who, notwithstanding his deadly wounds, was prevented from dying by the water of life. This powerful water, however, dropped from his wounds and fell all over the world, numerous medicinal herbs

springing up on the spots where it touched the soil. A severe punishment was also inflicted upon Rāhu by the Buddhas themselves; they made a horrible monster of him, replaced his legs by the tail of a dragon, formed nine different heads from his broken one, the principal wounds were made into an enormous throat, and the lesser ones changed into so many eyes.

Rahu, who had ever distinguished himself from his fellow-beings by his wickedness-in their earliest youth even the other gods had to suffer from his malignity--became, after this transformation, more dreadful than he was before. His rage was turned especially towards the sun and the moon, who had betrayed him. He is constantly trying to devour them, particularly the moon, who displayed the most hostile disposition towards him. He overshadows them whilst trying to devour them, and thus causes eclipses; but owing to Vajrapani's unceasing vigilance, he cannot succeed in destroying them.'

Prayers.

Prayers, in the usual sense of the word, as addresses to the deity imploring assistance, or in the form of

This legend decidedly derives its origin from the Hindus, from whose tales it was taken almost without alteration. According to these, the water of life, Amrita, was also procured by churning the ocean, and was distributed amongst the gods. Rāhu, a monster with a dragon's tail, disguised himself like one of the gods, and received a portion of it; his fraud having been discovered by the sun and moon, Vishnu severed his head; but the nectarean fluid secured his immortality. See Fr. Wilford, "On Egypt and the Nile," As. Res., Vol. III., p. 331, 419; "Essay on the Sacred Isles in the West," As. Res., Vol. XI., p. 141.

thanksgivings and praises for mercies received,' are known to genuine Buddhism only in the form of hymns for honouring and glorifying the Buddhas and Bodhisattvas, for having pointed out to man, by word and example, the right path leading to Nirvana. But in the Mahāyāna Buddhism man is not directed to perfection by information only, but he may hope to be actually supported by divine assistance; for the Bodhisattvas, instead of emulating the quietness of the Buddhas, are supposed to wander about in the world and to ensure by their powerful assistance man's attainment of eternal happiness. We here meet with implorations which, in their first stage, however, do not exhibit the character of petitions or thanks, but only express the desires of the votary to attain the same high faculties as the Bodhisattvas enjoy themselves. Whenever, in the legends, any Buddhist is about to perform a meritorious work, he utters the words: "May I become delivered from pains on account of this work, and may I lead all beings to deliverance by my good example and these works." But in the books belonging to the later Mahayana and the mystical schools, we see such wishes very closely allied to the dogma of an unlimited charity of the Bodhisattvas towards man. As an example of this I quote a Tantra of the Kanjur, in which seven imaginary Buddhas had each desired, when they were practising a holy life in order to become

1 Schott, "Ueber den Buddhaismus in Hochasien," p. 58. Wassiljew, 1. c., pp. 136, 139, 166. Csoma, "Analysis," As. Res., Vol. XX., p. 508. See also the Address to the Buddhas of Confession in the following chapter.-Concerning the Geyas, or works in metric form, to the glory of the Buddhas and Bodhisattvas, see Burnouf's Introduction, p. 52.