Besides the points which the teaching of the Jātakas has in common with that of European moralists and satirists, it inculcates two lessons peculiar to itself — firstly, the powerful influence of inherited character; and secondly, the essential likeness between man and other animals. The former of these two ideas underlies both the central Buddhist doctrine of Karma and the theory of the Buddhas, views certainly common among all the early Buddhists, and therefore probably held by Gotama himself. And the latter of the two underlies and explains the sympathy with animals so conspicuous in these tales, and the frequency with which they lay stress upon the duty of kindness, and even of courtesy, to the brute creation. It is curious to find in these records of a strange and ancient faith such blind feeling after, such vague foreshadowing of beliefs only now beginning to be put forward here in the West; but it is scarcely necessary to point out that the paramount value to us now of the Jātaka stories is historical.
In this respect their value does not consist only in the evidence they afford of the intercommunion between East and West, but also, and perhaps chiefly, in the assistance which they will render to the study of folk-lore; — that is, of the beliefs and habits of men in the earlier stages of their development. The researches of Tylor and Waitz and Peschel and Lubbock and Spencer
