constructions in the verses (in striking contrast with the regularity and simplicity of the prose parts of the book), and the corrupt state in which some of the verses are found, seem to point to the conclusion that the verses are older.
But I venture to think that, though the present form of the verses may be older than the present form of the Birth Stories, the latter, or most of the latter, were in existence first; that the verses, at least in many cases, were added to the stories after they had become current; and that the Birth Stories without verses in them at all — those enumerated in the list in note 1 on the last page, where the verses are found only in the Conclusion — are, in fact, among the oldest, if not the oldest, in the whole collection. For any one who takes the trouble to go through that list seriatim will find that it contains a considerable number of those stories which, from their being found also in the Pāli Piṭakas or in the oldest European collections, can already be proved to belong to a very early date. The only hypothesis which will reconcile these facts seems to me to be that the Birth Stories, though probably originally older than the verses they contain, were handed down in Ceylon till the time of the compilation of our present Jātaka Book, in the Siŋhalese language; whilst the verses on the other hand were not translated, but were preserved as they were received, in Pāli.
