edgerton_indian causatives in -aapayati

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Indic Causatives in -payati (-peti, -vei)

Author(s): Franklin Edgerton

Source: Language, Vol. 22, No. 2, (Apr. - Jun., 1946), pp. 94-101

Published by: Linguistic Society of America

Stable URL: http://www.jstor.org/stable/410342

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INDIC CAUSATIVES N -apayati (-apeti, -avei)FRANKLINDGERTON

YALE UNIVERSITY[It is well known that Middle Indic has an indefinitely productive causative suffixderived from Skt. -apaya-. But it is commonly assumed that the 'causative' mean-

ing of such forms is often evanescent; that they are often used as synonyms of theunderlying primary verbs (as is, undoubtedly, true of not a few Sanskrit 'causatives'in -aya-). This paper undertakes to refute that opinion, particularly for BuddhistHybrid Sanskrit, which however is believed to he typical of all Middle Indic.*]

1. In Sanskrit the regular causative stem ends in -aya-, which is added usuallyto a strengthened form of the roots chedayati'causes to cut' or 'to be cut', to rootchid (pres. chinatti 'cuts'). The object of the causative may be either the agentor the object of the action instigated or 'caused'; or with two accusatives, both.l

* Abbreviations: AMg = Ardhamagadhi (Prakrit); BHS = Buddhist Hybrid Sanskrit;BR = Boehtlingk and Roth, Sanskrit-Worterbuch (the 'St. Petersburg Lexicon'); Childers= R. C. Childers, A Dictionary of the Pali Language (4th impression; London, 1909); Divy= Divyavadana (ed. Cowell and Neil; Cambridge, Eng., 1886); Geiger = Wilhelm Geiger,Pali Literatur und Sprache (Strassburg, 1916); Hultzsch = E. Hultzsch, Inscriptions ofAsoka (Oxford, 1925); IF = Indogermanische Forschungen; JAOS = Journal of the Ameri-can Oriental Society; JM = Jaina MaharaStri; A/I= MaharastrI (Prakrit); MIndic = MiddleIndic; Mmk = Arya-Manijusri-mula-kalpa (ed. T. Ganapati SBstri, 3 vols., TrivandrumSanskrit Series 70, 76, 84; Trivandrum, 1920-5); MIv = Mahavastu (ed. E. Senart, 3 vols.;Paris, 1882-97); Pischel = Richard Pischel, Grammatik der Prakrit Sprachen (Strassburg,1900); Pkt. = Prakrit; Prat = Le Pratimoksasutra des Sarvastivadins (ed. Finot; JournalAsiatique (Paris) lie S6rie 2, Juil.-D6c. 1913, 473-543); PTSD = The Pali Text Society'sPali-English Dictionary (ed. Rhys Davids and Stede; Chipstead, Surrey, 1925); Siks =Sikgasamuccaya (ed. C. Bendall; St. Petersburg, 1897); Skt. = Sanskrit; SP = Saddharma-pundarika (ed. Kern and Nanjio; St. Petersburg, 1912).-Pali forms cited without referencescan be found, with references, in PTSD. A few other abbreviations will be explained infootnotes at their first occurrence.

1 Speyer, Vedische und Sanskrit-Syntax ?21. The very complicated and difficult ques-tion of the Skt. causatives has been extensively discussed in recent years, notably by PaulThieme, Das Plusquamperfektum im Veda 17 ff. (Gottingen, 1929), dealing primarily withthe Veda but also largely with Skt.; Renou, Grammaire Sanscrite 471 ff. (Paris, 1930);Batakrishna Ghosh, Les formations nominales et verbales en p du Sanskrit 67 ff. (Paris,1933). Without disparagement of any of these scholars, it must be said that much is stillfar fromclear. This is partly due to the fact that the -aya- suffix was also used in more thanone non-causative type of formation in different periods of Old Indic. But it is also partlyinherent in the very nature and common uses of the causative itself. Let me stress onepoint which seems to me to have been somewhat neglected. In Classical Sanskrit, at anyrate, the causative may mean 'cause (the primary action) to be performed'. In some caseswhere the primary verb is transitive, this may result in a meaning not easily, if at all, dis-tinguishable from that of the primary verb. 'He causes (say, a piece of wood) to be cut'(chedayati) may, of course, mean 'he has it cut (by someone else)'; these cases are usuallyclear from the context and in them the causative clearly has a meaning which the simplexcould not have. But chedayati may also mean 'he causes it to become cut, gets it cut' whenthe cutting is done by himself (the subject of chedayati). This means virtually the sameas 'he cuts it'. I feel sure that this accounts for some of the cases of 'causative used in thesense of the simplex', particularly of such forms as more commonly have distinctively

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INDIC CAUSATIVES IN -apayatiEven when the simplex has a thematic present, the causative is often distin-guished from it by a stronger grade of the root, as well as by the -aya- affix:bhavayati, caus. to bhavati 'becomes' (root bhiu).22. But, even when thus set off from the simplex by more than one formal dis-tinction, the Sanskrit 'causative' quite often has, or may have, the same meaningas the simplex. Thus kadrayatimeans not only 'causes to make or do' or 'causesto be made or done' (so, it appears, most commonly), but often simply 'makes,does'; e.g. rajyam akarayat (BR s.v. 7) 'he ruled', lit. 'made kingship' or the like.33. Most Skt. roots ending in a form causative stems in -paya-; e.g. ddpayati'causes to give', to root da 'give'. The inserted p4 is also found in causativesof a few other roots, either added to the (regularly strengthened) root (arpayatito root r), or substituted for a final consonantal semivowel or other consonant(ropayati, replacing earlier rohayati but already known in the Brahmanas, toroot ruh). These -paya- forms, unlike those in -aya- lacking the p, are regularly,I think practically invariably, causative in meaning, as compared with themeaning of the simplex.54. In Buddhist Hybrid Sanskrit and in Middle Indic generally, the -aya-causative meaning. So kcdrayati?2) usually means 'makes (some one else) do (something)'or 'gets (something) done (by someone else)', but occasionally also 'gets (something) done,sees that it is done (by oneself)', which virtually = 'does it'. And the same holds for Skt.chedayati;but in several of the passages in which BR attribute to it the meaning 'cut off'(notably ?S 17.1.8; GGS 4.2.12, so read for BR 4.2.9) it has its usual (distinctively causa-tive) meaning; the definition should be 'abschneiden lassen', not 'abschneiden'.2 A summary statement of details as to form of the root in Whitney, Grammar?1042.3Some such formations may not have been causative originally. What is important hereis that in Classical Skt. it is often impossible, or at least very difficult, to distinguish them,formally or historically, from genuinecausatives in -aya-. Whetherby the semantic processsuggested in fn. 1 above, or by some other, it seems to me that we must speak of karayati'makes, performs, does' as 'the same word' as karayati 'causes to do or to be done'. Andif so, any -aya- form which seems to be used in the sense of the simplex may likewise be acausative with altered or specialized meaning.4 Its origin is still obscure, despite numerous attempts at explanation, mostly sum-marized by Ghosh 69 ff (see fn. 1).6Renou 469(see fn. 1) says: 'il arrive que le type en -&paya- paraisse lui aussi depourvu devaleur causative.' But he cites no examples. If they exist, they must surely be very rare.Ghosh, to be sure, argues for complete parallelism in use between -aya- and -paya- forma-tions; he even goes so far (87) as to call pradapayati in KS 13.7 (189.1, 2) and TB 1.7.1.1 a'simple intensive', whereas it is a most obvious causative; Ghosh misunderstands the pas-sages; unmistakable is KS 189.2so 'smd me praddpayati 'he (Vayu) causes these two (Heav-en and Earth) to give to him'. For the rest, such speciousness as Ghosh's argument boastsis dependent on his arbitrarily limited definition of what he calls 'true causative' meaning,so as to exclude e.g. TS 2.2.8.4 sd eva 'smai prd ddpayati 'verily he makes (men) bestow uponhim' (Keith). This, for Ghosh (86), has no 'force de causal effectif', because, forsooth,neither the subject nor the object of the primary verb is expressed. (Yet he apparentlyapproves Keith's translation.) Can Ghosh seriously mean that prd dad&ti could be sub-stituted for prd ddpayati in that TS passage without changing the meaning? That is theonly question which interests us here. Whether we call its meaning 'true causative', or'transitive', or something else, pradApayatidoes not mean what the simplex means. Formsin -aya- without -p- certainly do at times have a meaning scarcely distinguishable from thesimplex. The fact that the -dpaya- forms were more unmistakably causative in force iscertainly involved in the enormousspread of that affix in Middle Indic.

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FRANKLIN EDGERTONformation (either in that form or in its MlIndicequivalent -e-) is still used as acausative. Not only are Sanskrit causatives containing it often retained (bhd-vayati, bhaveti;chedayati,chedeti;etc.), but new causative creations in it are stillmade; the affix is still productive. But in such new creations it is no longeradded to the Sanskrit 'root'. Instead, as is customary in the whole of the MIndicverb inflection,6 a thematic present stem functions as 'root', and -aya- (-e-) isadded to it (minus the thematic vowel -a): BHS and Pali chindayati 'causes tobe cut off', to BHS and Pali chindati ( = Skt. chinatti) 'cuts off'.7

6. But in general, MIndic and BHS use an indefinitely productive causativeformation containing a suffix -dpaya- or -ape- (Pkt. -dve-).8 This is added tothematic presents in -a-, or to presents in -e- (corresponding to Skt. -aya-),both of which are themselves often new creations in MIndic.6. These MIndic forms in -dpaya- are, almost invariably, definitely causativein meaning, in relation to the meaning of the simplex on which they are based.This is equally true whether the simplex is a present stem in -a- (transitive or

intransitive), or in -e-. Examples from -a- stems: BHS krvdipayati 'causes toplay' Mmk 458.20, krl4apetha 'you cause to play' Mv i.227.12, Pali kclapeti,to Skt. BHS krzdati, Pali klati 'plays'; BHS ksipdpayet 'should cause to bethrown' Mimk528.27, Pali khipapeti,to Skt. BHS ksipati, Pali khipati, 'throws';BHS chinddpayisydmahMv iii.403.9 (mss.) 'we shall cause to be cut off', Palichindapeti, to BHS Pali chindati (Skt. chinatti) 'cuts off'.6 Edgerton, LANG. 13.111 f.7Ghosh 67 is therefore wrong in saying that 'in the Middle Indic dialects ALL my em-phasis] causatives contain the element -p-.' To be sure, Pali chindayati is very rare. Iknow only the gerund chindayitvJnaMahavarnsa9.17; and in this passage the meaningseems to be substantially identical with the simplex, 'having cut' (cf. fn. 1 above). A cer-tain Pali case of a new stem in -e- with causative meaning based on a MIndic present istireti 'finishes, executes, accomplishes', based on *tlrati (unrecorded,but the type is stand-ard, Geiger ?175.2; Skt. tlryate) 'is got over, is penetrated', originally passive to tarati'gets over, penetrates'. Note that tireti cannot possibly be derived formally from tarati. -Another case is Pali laggeti 'makes stick, fastens', to Pali laggati (by the side of lagati)'sticks'.8No explanation of the spread of the -apaya- causative is offered in the standard text-

books. What I believe is the correct explanation was suggested by Manu Leumann, IF57.224 (for a similar theory, published much earlier, see Tedesco, JAOS43.389). It startedwith pairs of participles ending in -ita-, non-causative, and -apita-, causative, from certainold roots in root-final Skt. -a (heavy bases): particularly sthMand its compounds, also cer-tain compounds of dhM, a, and ma 'measure'. For example, Skt. utthita- (to ud-sthM, res.uttithati, 'arise') means 'arisen'; while utthapita- (to utthapayati 'makes arise, raises')means 'raised' or the like. By analogy with such pairs, other participles in -ita-, of what-ever origin, came to form causative participles in -apita-. Such participles in -ita- wereregular with presents in -ayati (MIndic -eti), especially causatives and denominatives.But also, from early times, we find participles in -ita- associated with thematic presents in-ati, e.g. RV rak^itd- o rak?ati, AV patitd- to patati, likhitd- to likhati. So, on the modelof utthapita- to utthita-, there were created such forms as BHS pradlpapita- 'caused to helighted, orderedlighted' to pradipita- 'lighted' (ppp. of pradlpayati 'lights', caus. to pradi-pyate 'is alight'); da2y^lpita- caused to be punished' to dayita- 'punished' (from denom-inative daw4ayati 'punishes'); and likhapita- 'caused to be written' to ltikhita- 'written'.Fromsuch participles it was a short and inevitable step to new causative presents like pradz-papayati, daty/apayati, likhapayati,and a host of similar MIndic forms, with full inflections.

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INDIC CAUSATIVES IN -apayati7. Examples from presents stems in -aya- (-e-): BHS dnapayati, anapeti'causes to be fetched' (fut. andpesyam Mv ii.103.5, anapayi?yam Mv iii.125.17'I shall have fetched'), Pali dndpeti, to Skt. BHS dnayati, Pali and BHS aneti'fetches'; BHS dacddpayanti Siks 63.13 'they cause to be fined, punished', Pkt.ppp. dardiavia-,to Skt. da4dayati (denom.) 'punishes'.8. Many of these underlying stems in -aya- (-e-) are historically Skt. causa-tives. The -apaya- (-ape-, -dve-) formation may then be described, from thehistorical standpoint, as a causative to a causative. What is important, andhas not been made clear in any previous treatment of this subject to my knowl-edge, is that whatever the meaning of the underlying -aya- stem may be, themeaning of the -dpaya- stem is causative to that. This, I believe, is an almostinvariable rule in BHS and in MIndic generally. It is commonly alleged, e.g.

by Wilhelm Geiger,9 that -apaya- (etc.) formations, when based on historiccausatives in -aya- (-e-), often have the same meaning as the latter. For BHSI can say positively that this is not true; and I believe that the same holds goodof MIndic generally. Instances of -apaya- formations based on -aya- stemsand used in the same meaning are extremely rare. They requirespecial explana-tions, and will be dealt with later. In the following section the regulartype willbe illustrated from BHS.9. nisk&sapayitum Divy 339.6 'to have (cause to be) expelled': Skt. ni?kasayati'expels', originally caus. to an unrecorded *niskasati 'bursts out, goes forth',cf. vikasati 'opens up' (intrans.).karapayati, karapeti, 'causes to be performed'etc., very common (karapayantiSP 15.3, etc.): karayati, kareti, Pali kareti 'makes'. This, rather than 'causesto make', is often the meaning of Skt. kdrayati (above ?2); it is the regular, prob-ably the ONLY meaning of Pali kareti, as is clear from PTSD s.v. karoti IV, wherekareti is inconsistently described both as a caus., and as a denom. to the nounkara, but is assigned only meanings like the simplex: 'build, construct, perform'etc.kalpapayitvaMv ii.489.8 'having had (the hair and beard) trimmed': kalpayati,Pali kappeti 'trims (hair)', caus. to kalpate 'is in propershape, is fitting'.ghosapita- Mv iii.390.19 'caused to be proclaimed': Skt. ghosati and ghoaayati,Pali only ghoseti 'proclaims'. (In Skt. ghoâyati also sometimes apparentlycaus., 'has proclaimed'.)otarapita- Mv i.273.16 'ordered (caused to be) brought down': otdreti (otdrehiMv i.272.11, in same story, 'bring down!') = Pali id., Skt. avatarayati 'bringsdown', caus. to avatarati 'comes down'.pradipapita- Mv iii.177.8 'ordered lighted, caused to be lighted': pradlpayati,Pali padzpeti'lights', caus. to pradlpyate 'is alight'.bhzsapayetPrat 518.10 'shall cause to be frightened' (Pkt. bhis&vei):bhzâyati,Pkt. bhlsei 'frightens', functioning as caus. to root bhz 'fear'. The phrase is

yah punar bhik.ur bhikaum bhzaayed bhzâpayed a ... 'but whatever monk shallfrighten a monk or cause him to be frightened'.9?182: 'Die doppelkausative Bedeutung ... ist VIELFACH ABGESCHWACHT [my emphasis],tritt aber doch mitunter deutlich hervor.'

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FRANKLIN EDGERTONmardpemi Mv ii.247.3 'I have (= I cause to be) killed' (Pali mardpeti): mdra-yati, Pali mareti 'kills', caus. to mriyate 'dies'.yojcpayanti Mv iii.101.20 'they cause to be yoked' (Pali yojdpeti): to yojayati,Pali yojeti 'yokes'. Skt. yunakti also means 'yokes', so that it may be equivalentto the formally causative yojayati;but the corresponding Pali yunijatinever hasthis meaning (only yojeti), according to PTSD.crocapita- Mv. i.307.13 'caused to be stated' (Pali arocapeti):BHS arocayati,

adroceti, ali droceti'states' (not in Skt. but formally caus. to i-ruc).ropapayasi Mv ii.486.6 'you have (= you cause to be) planted' (Pali ropdpeti):ropayati, Pali ropeti 'plants', lit. 'causes to grow', caus. to root ruh 'grow'.vadapiya (ger.) SP 52.4 'having had (caused to be) played' (Pali vddapeti):vddayati, Pali vadeti 'plays (musical instruments)', lit. 'makes talk', caus. tovadati 'talks'.prativethdpehi impv.) Mv ii.171.12 'have enclosed, surrounded(with curtains)':BHS vetheti, MIndic for Skt. vetayati 'wraps, surrounds, encloses', caus. tove,tate 'winds' (intrans.), 'assumes a covering' (of a snake forming a new skin).

godhdpayetSP 107.6 'would cause to clean up' (Pali sodhapeti): sodhayati,Pali sodheti 'cleans', caus. to Sudhyati 'is clean'.gobhapayatiMmk 644.17 'has (causes to be) adorned' (Pkt. sohavei):Aobhayati,Pali sobheti'adorns', caus. to 4obhate,ali sobhati 'has a fine appearance'.ghdtapayitumMv i.132.8 'to have (= to cause to be) killed' (Pali ghatdpeti):ghatayati, Pali ghdteti, functioning as caus. to hanti 'kills' and meaning some-

times 'causes to kill', 'has killed', but also, even in Skt., 'kills' (originally nodoubt denom.). 'Kills' is the usual meaning of Pali ghateti and, it appears, evenof Skt. ghdtayati.10. I cannot claim to have made an exhaustive study of the -apaya- (-ape-)forms of Pali or the -ave-forms of Pkt., but there is little doubt in my mind thatsuch a study would show similar results. Most of the forms cited e.g. in Geiger?182 are similar to those I have cited from BHS. Thus thapdpeti 'orders orcauses to be erected, set up' is a caus. to thapeti 'erects, sets up', which was itselforiginally a caus. to the root sthd 'stand, be erect'. Some of the few seemingexceptions prove illusory on closer examination. Thus laggapeti 'makes stick;obstructs' is based directly on laggati 'sticks', which (rather than lagati) is theusual Pali simplex; it is not based on laggeti, which is another causative of thesort mentioned in ?4 (with fn. 7) above. Again, cetapeti has been misunder-stood by all Pali interpreters known to me. It means not 'lasst sammeln' or'sammelt' (Geiger l.c.) nor 'barters' (PTSD, etc.), but 'causes to be bought';the simplex is cetayati,found not in Pali but in BHS: cetayitvaPrat 492.13 'havingbought'. The subject of the latter is a layman, who 'buys' a robe for a monk;the subject of the Pali cetapeti s always a monk or nun, who 'instigates (a layman)to buy (something for himself or herself)'.

11. There are, however, a few cases of BHS and MIndic causatives in -dpaya-(etc.) which seem to be based on MIndic stems in -aya- (-e-) of identical mean-ing. Only two or three such occur in BHS.12. One is chedapayati 'causes to be cut off', which can only be based, for-mally, on Skt. BHS chedayati (Pali chedeti), also 'causes to be cut off'. Both

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INDIC CAUSATIVES IN -apayatiare causativesto BHS and MIndic chindati Skt. chinatti) cuts off'. Thereisno *chedati. How are we to interpretthis chedapayati?I cannotbe satisfiedwith the usual easy-goingassumptionthat in it the causativemeaningof theaffix -apaya-has 'fadedout', since in nearlyevery other case that meaning sfully alive in similarformations. Some specialexplanationshould be soughtfor the very rare exceptions.13. The only BHS occurrence of chedapayatiknown to me is in Mv iii.403.13ched&payigyati(fut.). It paraphrases,n free quotation,an immediatelypre-cedingphrasewherethe verb is chinddpayigydmahso mss., Senart em. ?yami),line 9, which is a normalMIndic causative to chindati 'cuts' (?6). I thinkchedapayatiis a blend of this chindapayatiwith the old Skt. causative chedayati,whichwas still alive in Pali (Mahavamsa21.18chedayiand 35.43achedayi, othaor., 'ordered cut off').1014. Similarlyd&h&payaticausesto be burned'Mimk634.9is a blend of BHS(MIndic) dahdipayati(Mv iii. 20.8 and 9) with Skt. ddhayati,both causatives todahati'burns'. And if bhojapehiMv i.305.10 means 'causeto eat', i.e. 'feed',it is a blend of BHS (MIndic) bhuinjdpeti paribhuinjapetvaMv iii.148.15) withSkt. bhojayati,both 'feeds',and both caus. to MIndicbhunjati r Skt. bhunakti'eats'.1116. I have found no othersuchblend forms in BHS; all other -apaya- ormsseem clearly to have definitelycausativemeaningin relation to the meaningof the underlyingverb in -ati or -eti (-ayati). In Pali, besideschedapeti fn.10), I note gahapeti,which (at least in most recordedoccurrences,perhapsalways)means'causesto get, grasp,seize' andso is a synonym,anda blend,ofganhapeti whichvaries with it in the mss., e.g. at Jatakaii.37.12) and gahetigahayati (= Skt. grahayati), both caus. of Pali ganhati, Skt. grhrati (cf. Maha-vamsa36.111bhikkhu ahayitvahaving causedthe priests to be arrested',Chil-ders). No doubt a carefulsearchmightrevealothers. But they are certainlynot numerous. I believe that the same is true of Prakritcausativesin -avei(or -ivai which may replace it).16. In such a matter as this BHS may safelybe assumed o representgeneralMiddle Indic conditions. The Asokan inscriptions,on the whole, are quiteconsistentwith it. Most of theirforms n -apayati(-apeti)aredefinitelycausa-tive in meaning,as comparedwith the meaningof the underlyingverb. Note

101 am here following, at least in essence, a suggestion made by Manu Leumann, IF57.223, top; one of his illustrations is Asokan lekhMpeti, lend of likhapeti (fn. 8 above) andlekheti (lekhayati, regular Skt. caus. to likhati). - The occurrence together of chinddpayatifirst, and then chedapayati(resumingit), in the above Mv passage may be significant. Butsuch juxtapositions need not invariably have been involved even in the creation of suchblend forms, and certainly not in their literary use, once they were created. Pali haschedapeti, not usually in such contexts, and sometimes clearly as a causative to chindati,e.g. Sutta Nipata comm. 3.3 (ed. Smith, vol. 1, PTS. 81; London, 1916)(bhikkhu ..) rukkhamchindanti pi chedapentipi, 'the monks were cutting trees and having them cut'.11Actually the form is Senart's emendation; I think it probably right. But the precisemeaning is not wholly certain; perhaps it means rather 'cause (the brahmans) to be fed','have them fed', i.e. causative to bhojeti (bhojayati), not to bhunjati. It is part of a king'sinstructions to his wife; in line 12below she carries them out, and it is said that she 'feeds'(bhojeti) the brahmans.

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FRANKLIN EDGERTONespecially Delhi-Topra VII.20 (and similarly 22) dhammasavan7ni savapaydmi,which in BHS would be dharmasr&vananiravapayami, 'I (will) order religiousproclamations to be proclaimed'; srdvdpayati(Asokan sav?) is caus. to sr&vayati'proclaims' (itself originally 'causes to be heard', caus. to sru 'hear'). Hultzschrenders inaccurately 'I shall issue proclamations on morality', which suggeststhat he may have thought sravapayati a synonym of sravayati. He quotes in anote Biihler's better rendering 'Sermons on the sacred law I will order to bepreached'. That Buihlerwas right is proved mathematically, as it were, by thefollowing phrase: dhamminusathini anusdsami, which Hultzsch himself renders'(and) shall order instruction in morality (to be given)'. This is an equivalentparaphrase of the phrase quoted above, and the verb anusasami 'I order' para-phrases the causative affix -apaya- in savapayami; one of the commonest usesof the causative, particularly in language dealing with royalty like Asoka'sedicts, is 'order, command' the performance of the action of the mainverb.17. The Asokan language contains at least two blend forms of the type dealtwith above (?13 ff.): lekhapeti (fn. 10), and khanapeti 'orders dug', blend ofkhanripeti(BHS khanipayati, Mv i.352.21; ii.437.13, 16; 439.6; iii.363.11) andkhinayati, the regular Skt. caus. to khanati 'digs'. Possibly harapeti or hd1?is a similar blend of harapeti and harayati, but I suspect a different situationhere, as I hope to explain elsewhere.18. Interesting are the Asokan forms likhdp&pita-,khanapapita-, participles,in which the affix -ap- appears to be doubled. It is (so far as I know) alwaysassumed'2 that they are synonyms of lckh&pita-,khandpita-, 'caused to be en-graved (dug)'. But it seems to me obvious that they are rather CAUSATIVESto those forms. Asoka was a'universal emperor'. His orders were not givendirectly to the people who actually did the work of 'engraving' and 'digging'.It is very natural that in some versions of his edicts he should be represented assaying that he ordered that inscriptions (wells) should be CAUSED to be en-graved (dug); that is, he ordered his ministers (not to do the work, but) to see toit that the work was done (likhapapita-, khanapapita-); while in other versionsof the same edicts he is represented as saying simply, and equally naturally, thathe ordered inscriptions (wells) to be engraved (dug):likhapita-, khdnapita-.The affixation of -ap- to a form already containing -ap- means exactly what itmeans in virtually all other cases (except the handful of blend forms). It isquite parallel to Pali hapapeti 'orders set up' (?10), based onhapeti 'sets up',which itself was a 'causative' in -p-.19. So far as I have been able to discover, then, all Middle Indic forms in-&paya- (or its phonetic resultants) seem to have been definitely causative inrelation to the primary verbs on which they are formally based, except the veryfew blend forms referredto above. There is just one remainingcase which mightbe described as a possible exception.12Most recently by Manu Leumann, IF 57.223,who is so mystified by the forms that hecomments: 'Man hat durchaus den Eindruck, dass zur Zeit dieser Inschriften (um 250 v.Chr.) der Typus der II. Kausative [i.e. the MIndic causatives in -dpaya-] noch nicht stabi-lisiert war.'

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INDIC CAUSATIVES IN -apayati20. Skt. dapayati, caus. to root da, is preserved in Prakrit (AMg) as ddvei'3'causes to give' (Sheth dilana, dan karuana). By the side of it JM has an iso-lated davaveuim:acobi 78.3 davaveumpayanayam sibiram. This gerund impliesa present davdavei,hich could be artificially Sanskritized as *d&pdpayati. Meyerrenders 'having ... bidden the host begin their march', literally 'made them givesetting out,-march'. But the rest of the sentence says that the subject, aprince, did not go with his army, but remained behind in the city where he wasstaying. It is certainly not unreasonable, therefore, to assume that he did notpersonally deliver the orders to the army. What the gerund means is 'havinggiven orders that the host should be made to begin their march', as in the Asokanforms cited ?18.-No other form of ddvdveiis reported.21. But commoner are forms implying a present davavei,artificial 'Sanskrit'

*dapapayati. On the shortening of the radical a cf. Pali sama-dapeti,and for thelike with other a-roots, Pischel ?551, Geiger ?180. Jacobi has the gerund dava-veiuna66.21 and the participle davaviya-56.26; 64.6; 66.19; 78.19. Several otherforms are cited in the Pkt. dictionaries (fn. 13); Sheth even records a noun ofaction davavana-, nterpreted by Skt. dapana-, Hindi dildnd, 'a causing to give'.According to both the dictionaries (with Jacobi and Meyer), the meaning isalways 'cause to give', the same as davei, Skt. dapayati; and this seems to metrue of the passages in Jacobi. They do not seem to be causatives to davei;their apparent meaning is unlike that of davaveumabove.22. It is perhaps significant that davavei implies an underlying *davei (or*davat),not davei. No such form is recorded, unless we count davimi(once),perhaps a misprint for davimi." Pali, as we saw, has the theoretical Skt. *dapa-yatiin the compound samadapeti. My present information makes it seem doubt-ful whether this *dapayati(*davei)existed in AMg and JM. Instead thesedialects had davavei *dapapayati),which apparently had somehow come to beused in the same sense as the old Skt. causative dapayati. That old form wasalso preserved, as davei; nd from it a true MIndic causative davaveiwas formed,?20. This davaveiordersto have made (caused) to give' was not a synonym ofdavaveicauses to give'. How davavei ot this meaning, which it seems to havein JM and according to the dictionaries in AMg, is not clear to me. Probablysome obscure analogy played a part in it. It is possible that a study of all itsknown occurrences would throw light on the subject. But the occurrences inJacobi's text do not encourage such a hope.

13 Ratnachandra, Ardha-MagadhiDictionary, 3.147(1930);Sheth, Paia-sadda-mahannavo566 (Prakrit-Hindi Dictionary). In the following I am obliged to confess that I have hadto rely largely on these two secondary sources. The only text I have used is Jacobi's Aus-gewahlte Erzahlungen in Maharash4ri(Leipzig, 1886). I shall refer by 'Meyer' to JohnJacob Meyer's translation of this work, Hindu Tales, London, 1909. Except this, the dic-tionaries cite for these forms partly manuscripts, partly printed works not known to existin this country, and only in a case or two books reported to be in American libraries otherthan Yale. I have limited my textual study to Jacobi; the very little more which I couldhave done by interlibrary loan would still have left the work far from complete.14Ratnachandra 3.147, cited from the Pindanijjutti (Pindaniryukti) 495; according toEmeneau's Union List of Printed Indic Texts and Translations in American Libraries(New Haven, 1935), it seems that this work is not available in this country. The form iscited between ddvei and ddvae, hence I suspect may possibly be a misprint for ddvimi(- ddvemi).

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