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not recognise this rare ending-e, and in the belief that it was a nominative in-e (it would be difficult to fit a locative in-e into the sentence), he changed it to - am.
Charpentier stated (p. 335) that viharissāmi in pada d spoiled the metre, and suggested reading carissāmi. He also believed that urago in păda c of v. 47 made bad metre, and proposed to read uägo. He further suggested (p. 333) reading bavhin place of bahu-in pada b of v. 7, without comment. All three suggestions are unnecessary When Charpentier made his edition of Utt little work had been done on such questions as the resolution of vowels in metrical texts. The words he queried are all examples of the common resolution of an initial long syllable in a tr. or fl. pāda.
(8) The one exception to the statement that all the parallel verses occur in the dialogue is v. 48 (=g. 20). The verse reads :
nāgo vva bandhanam chittà appano vasahim vae eyam paccham mahārāyam Ussuyāri (v. I Usu-) tti me suyam.
Jacobi translates (p. 68): "Like an elephant who has broken his fetters, go to your proper destination. O great king Işukāri; this is the wholesome truth I have learned”. It is clear that if this translation is correct, then tti has been misplaced, and a comparison with Päli :
idam vatvä mahārāja Esukāri disampati
rattham hitvāna pabbaji nāgo chetvā va bandhanam suggests that we take vae in pāda b not as an optative "you should go", but as an example of the not uncommon usage in Pkt of an aorist which has a form identical with that of an optative. The name Us(suyāri would then be a nominative, not a vocative, and we should have to assume that the word mahārāyam (or the v. 1.
For examples of this ending in Pāli see W. Geiger, Pāli Literatur und Sprache, Strassburg 1916, £ 79.6, and add gune desah' upāgatam (Buddhavamsa 2.32); dasahi kusale upāgato (Cariyāpițaka 74); atthapade pi kilanti, dasapade pi kilanti (Vinaya-pitaka II 10,17 = III 180,22; c£ -ehi pi kilanti at Niddesa I 379,6-7); citraggaler-ugghusite (Ja VI 483,5*). For Pkt ege jie jiya pamca pamce jie jiya dasa (Utt 23.36); sāriramāṇase dukkhe bajjhamarāna pāniņam (Utt 23.80). Se K. R. Norman, Elders' Verses I, London 1969, $$ 26 (d), 36 For a recent survey of this phenomenon, see K. R. Norman, "Notes on the Vessantara-játaka", in Studien zum Jainismus und Buddhismus, Wiesbaden 1981, pp. 168-69. In view of the statement made there. (p. 169) about the normalisation of readings, it is perhaps of interest to note that in an example quoted above Mvu II 182,4* reads agacche while Ja IV 459,28* reads agañchi.
3.
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