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56
THE INDIAN ANTIQUARY.
[FEBRUARY, 1891.
liarities of so important a work as the Ramuyana translating them into the polished language; but not being noticed by Panini, if it existed when he the rise of the singers of these folk songs to a wrote his Grammar.
classical level. So, in the inscriptions, we are able Prof. Jacobi looks upon Epic Sanskrit as the
to trace the steady progress of vernacular comvulgar form of Sanskrit spoken by the unlearned,
position, commencing with an almost pure Prakrit in contrast with the Påninean language spoken by
and gradually approximating itself through cen. the fishța or educated. To this I cannot, for
turies of attempts, through the various phases of reasons already given, accede. Prof. Jacobi quotes
monumental Prekrit, through the gathd dialect, to the well-known passage in the Sundarakanda in the almost correct Sanskrit of the latest epigraphs which Hanumat discusses in his own mind as to the
At one stage, at least, of that progress the lanlanguage in which he should address Sita. He guage was stereotyped by some cause or other in considers whether he should use vdchan manushin
the language of the gathds. What can be more sanskritari, or whether, dvijatir iva, he should
natural than to assume a similar history for the use vůcan samskritám (I quote the text given by
epic poems P These folk songs more and more Prof. Jacobi, the Bengal recension differs consider
nearly approached Sanskrit in their language, till
they, too, were stereotyped by some great poet, ably). Hanumat considers that if he speaks the polished language like a Brahman, Sita will take
some master, say Valmiki, the Brahmana who had him for Ravana and will be frightened. He there
lived an impure life amongst hunters and their
kin, and since then the form of speech used by føre determines to address her in the polished lan. guage of ordinary men and women. Prof. Jacobi
him has been adopted as the model for all subse
quent works of a similar nature. I admit that all considers that this polished language of ordinary men must mean Epic Sanskrit, while the lan
this is mere hypothesis. All I can say is, that I guage of the Brahmaņs means the Papinean
know nothing against it, and that it at least fits Sanskrit of the schools. But, surely, the difference
in with established facts, as well as; the theory of between these two phases of the same language
Prof. Jacobi. (they are hardly even differences of dialect) is too I must pass over the interesting chapter, in slight to justify a supposition that the use of which the author shews the existence of many of one would frighten Sitê and the other not. A the most advanced rhetorical ornaments in the conversation of considerable length would have Rámdyana, with the remark that, while Prof. to take place between the two before Sita Jacobi maintains that their existence proves the could discover that Hanumat was talking not antiquity of these ornaments, it may equally be in Epic, but in Classical. Sanskřit. A far more taken to prove the modern date of the poem. I probable explanation would be that the polished would also willingly linger over his concluding language of ordinary men and women was
chapter, in which he analyzes the Rama Saga, the Prâkpit of the gentle folk, the fairly and discusses in his own luminous style the coneducated Kshattriyas and well-to-do persons nexion between the three Råmas (Rama Chandra, round the court, while the Brahmanical language Rama Halabhșit, and Parašu Rama) and Indrawas the Sanskrit of the schools, known to the Parjanya, as well as the later identification of Rama twice-born classes, much as Latin was known in. with Vishņu. But I have already exceeded my the middle ages. Prof. Jacobi says that the
allotted space with what are, perhaps, heterodox Ramdyana must have been written in its present theories, and this chapter is worthy of an article language long before the time of the Asöka to itself. I must be content with referring the inscriptions, because Sanskrit was not then a liv. reader to the book, and with again recording ing tongue. I say that, for the very same reason, my obligation to the author of an essay of great it cannot have been composed before that date, iaterest, dealing with a work which is not only for, if it had, no illiterate, low-caste, ku-slava intrinsically, of high poetical merit, and illumining bards would have carried it down through the many dark corners of antiquity, but which is notePraksit-period of the life of the Indian languages, worthy as being the foundation of the one Indian in a Sanskpit dress.
religion which, since the Buddha's time, successBut, it may be said "the author has, to a cer.
fully taught man's duty to his neighbours. In a tain extent, accounted for the difference between
future communication, I hope to be able to describe, Epic and Classical Sanskrit; let his critic find &
for the benefit of readers of the Indian Antiquary, better explanation." I admit the necessity laid
Prof. Holtzmann's interesting essay on the great upon me, and I find the clue in the history of
companion epic of the Rámdyana, the MahabhdIndian Epigraphy. Epic Sanskrit shews traces
rata. not of Sanskrit scholars drawing up to themselves,
GEORGE A. GRIERSON. so to speak, the folk songs in the vernacular, and Howrah, 22nd August 1893.
