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JUNE, 1894.)
THE ROOTS OF THE DHATUPATHA.
153
Vol. V. p 90, verse 274, where a queen, who nurses her sick husband in the forest, begs her life from a Yaksha for the following reason
भहं च वनमुच्छाय मधु मंसं मिगाबिलं ।
यदा हरामि तं भक्खी तस्स नूनन नाधती ॥ ति २७४ ।। .. When, searching the forest like a gleaner, I bring honey and flesh, the leavings of carni. vorous beasts, that is his food; his (body), I ween, fades to-day."
The Commentary says, तस्स नूनज्जाति । तस्स मम्ने आहारं भलभमानस्स सरीरं आतपे पक्खित्तपदुमं विय नापति उत्तम्पति मिलायति ।।
Professor Meringer points out to me that any zara is reflected by the Greek putus, wepos slow lazy,' vapeva 'to be slow or lazy.' (12) FEV I. P., Tari atat team**
f i ght This verb, which Professor Whitney omits and B. W. marks with an asterisk, may either remain unchanged in Pali or become मग्घति, just as,e.g., लम्भेति (लम्भयति) becomes लभति, वम्झ becomes वज्झ and माल becomes in Asoka's Edicts मंगल, i.e., मग्गल. In the latter form the verb is found in the Gandatinduka Játaka. Pañchâla, the negligent king of Kâmpilya, the Jataka narrates, allowed his kingdom to be misgoverned by bad servants, who oppressed and plundered the inhabitants. Once, in consequence of the exhortations of a Dryad, he went out incognito, together with his domestic priest, in order to see for himself how matters stood. Sorne miles from his capital he came upon an old man, who during the day had lain hidden in the jungles, and returned home in the evening after the royal officials had left the village, In accordance with the custom still in use, the man had scattered thorns before the door of his house in order to protect the entrance. In the darkness a thorn entered his foot and, while he plucked it out, he cursed the king as the cause of his mishap. The king and the Purohita heard his words, and the latter answered the accusation with the following Gâth:1, Jatakas, Vol. V. p. 102, verse 317:
जिण्णो दुब्बलचकखुसि न रूपं साधु पस्ससि ।
कि अत्थ ब्रह्मदत्तस्स यं तं मग्घेय्य कण्टको ति३१७॥ "Old art thou and weak of sight, thon doest not distinguish objects well. What is the fault) of Brahmadatta in this, that a tborn has hort thee P"
The Commentary explains ty by face. The meaning to hurt' has apparently been developed from the meaning tal, given in the Dhâtupåtha, because the thorn or any other object entering the foot or any part of the body hurts it. We have here another case, where & "go-root" is used AZT, just as the Dhâtupåtha asserts of many other verbs. The nse of the Parasmaipada fit for the Atmanepada apa required by the Dhâtupitha, is accounted for by the circumstance that the latter occurs in PAļi less frequently than the former.
In conclusion I will give a case, where an inflexion, tanght in the Dhitupatba, but not as yet found in a Sanskrit work, has been preserved in Pali. 9, it is stated there, makes na se and rafa (red, which latter two inflexions have been verified.
In the Jåtakas, Vol. V. p. 84, verse 248, a Suparna grants to the Naga Pandaraka his life, with the following words:
हन्दाज त्वं मुश्च वधा दुन्जिह सयो हि पुता नहि अज्मो भत्थि ।
अन्तवासी दिनको अग्रजोच रजस्म पुत्रप्रतरो मे भहोसी ॥ति२४८॥ "Well, from death I free thee now, oh snake with donble tongue! For, (there are three (kinds of sons, a pupil, an adopted child and the offspring of one's own body there is no
