Research in old Eastern literary remains may yet come upon materials throwing new light on the beginning and first development of the movement which, in course of time, came to be called Buddhism. The only works, as yet in our possession, in which we may discern certain archaic records of this most early stage are, as we know, the first part or Mahā-vagga of the Vinaya Piṭaka and one or two portions of the five Nikāyas. As chronicles these do not give us all the light we fain would have. Those, especially of the Vinaya are a number of fragments relating to what led up to the founding of the “Order”, and to certain early stages in its progress. The narrative is always in very slight outline; much would seem either to have been forgotten, or suppressed, as not relevant to the formal registering of some Vinaya statute, and why it came to be. We get the impression that we are reading about persons and places which, for the compilers, are just names, bound up, it is clear, with an ancient and venerated tradition, but not belonging to any actual memories either in their possession or even in their own preceding generations. The places named do not seem to be places known. A few persons emerge, two in high, a few others in low relief. These are, respectively, the founder and his chief rival and adversary, then three laypatrons—two kings and a merchant—also the first layconvert, the founder's family, a few other converts, lastly a few associates who here and there appear as fellow-teachers.