sibilants to s. It thus shows a certain similarity to the Ardha-Māgadhī of the grammarians, but that dialect often keeps r though it frequently alters it to l; for instance it has r for the kaleti of this Prākrit and the Old Māgadhī. Other points of similarity are the retention of the dental for cerebral in vanna; the lengthening of the vowel before the suffix ka (vannīkāhi); the accusative plural neuter in pupphā; and the infinitive bhuṁjitaye (bhuñjittae). There are points of difference, but they are probably all cases of earlier forms. Thus, as in Old Māgadhī, we have no softening or loss of intervocalic consonants; n is not cerebralised, but even introduced in palinata; ḷ appears in lieu of l; the instrumental in āhi has no nasal; the nominative of vat stems appears as in vā, as against vaṁ or vante; in the infinitive we find no doubling of the consonant in taye. The fact, however, of the regular change of r to l and the use of the form yeva after a long vowel as in Māgadhī and Pāli show that the Old Ardha-Māgadhī was more akin to Māgadhī than the later Ardha-Māgadhī, which came steadily under the influence of the western dialects as shown by the tendency to change e of the nominative to o.
There are strong points of similarity between this Old Ardha-Māgadhī and the language of Açoka's pillar inscriptions. They agree as regards the use of l, s, and e, the dentals in palinata and vannīkāhi, yeva after long vowels, and the long vowel before the suffix ka. They disagree in the nominative and accusative plural neuter of a stems, which have āni in the inscriptions as against ā, but that is of no great importance, as these are doublets. The infinitive, however, is in tave, which cannot be equated with taye; Ardha-Māgadhī ttae may be from either.
The Açokan dialect is doubtless the court speech of his kingdom, and a descendant of the Ardha-Māgadhī of Mahāvīra, the founder of the Jain religion, and probably also of the Buddha, whose speech was clearly not akin to the Māgadhī of the grammarians, though it is called Māgadhī in the sacred texts.[1]
The theory of the Nāṭyaçāstra assigns Ardha-Māgadhī as the language of savants, sons of kings or Rājputs, and Çreṣṭhins, rich merchants, but, with the exception of Bhāsa's Karṇabhāra, it does not appear in the extant dramas. Māgadhī, on the con-
- ↑ Cf. Lüders, SBAW. 1913, pp. 999 ff.
