There is another group of stories which seems to be older than most of the others; those, namely, in which the Bodisat appears as a sort of chorus, a moralizer only, and not an actor in the play, whose part may have been an addition made when the story in which it occurs was adopted by the Buddhists. Such is the fable above translated of the Ass in the Lion's Skin, and most of the stories where the Bodisat is a rukkha-devatā — the fairy or genius of a tree.[1] But the materials are insufficient at present to put this forward as otherwise than a mere conjecture.
The arrangement of the stories in our present collection is a most unpractical one. They are classified, not according to their contents, but according to the number of verses they contain. Thus, the First division (Nipāta) includes those one hundred and fifty of the stories which have only one verse; the Second, one hundred stories, each having two verses; the Third and Fourth, each of them fifty stories, containing respectively three and four verses each; and so on, the number of stories in each division decreasing rapidly after the number of verses exceeds four; and the whole of the five hundred and fifty Jātakas being contained in twenty-two Nipātas. Even this division, depending on so unimportant a factor
- ↑ See, for instance, below, pp. 212, 228, 230, 317; above, p. xii; and Jātaka, No. 113.
