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person preserves no trace of the substantive verb, and in this respect curiously resembles the periphrastic future of Sanskrit (bodhitâsmi, bodhitâsi, but bodhita).

The participial form which enters into the composition of this tense is, apparently, not used alone in a participial sense. aftat or aftat would always imply "he does," never "doing." For the purely participial sense the indeclinable participles given in the last section are used.

There is much more difficulty in tracing out the Marathi persons than those of Sindhi, not only because the remains of the substantive verb are more abraded, but because in the second and third persons there are two sets of terminations, one of which is used when the sense is that of the indicative present, the other when it is conditional.

Beginning with the third person, we have these forms (suṭ "escape"):

Indicative. Sing.at m., ât ƒ., à n. Pl. she, etc., escapes."

gzata m., f., n., “he,

Conditional. Sing.zaï m., âƒ.,ần. Pl. yzâ

"were he, etc., to escape."

Pl. yzâ m., @ɩƒ., ↠n

n.,

Here the indicative strikes us at once as the older type; adjectives do not now in M. end in o in the masculine singular, though they did so in Maharashtri Prakrit; the to of the indicative therefore preserves the earlier form. So also in the plural there is but one form for all three persons which contains the verb santi, in Old-M. changed to âti, just as in the third plural of the aorist, but with disregard of the varying terminations for gender of the modern participle. The conditional, on the other hand, is simply the modern participle, with its full range of endings for number and gender.

The second person runs thus:
Indicative. Sing. सुटतोस, तीस, तेंस".
., तीस, तेंस". Pl. सुटतां mf., n.
Conditional. Sing. सुटतास m., तीस, तेंस n., Pl. सुटत m.,f., n.

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Again, in the indicative, the older ending in o, suṭatos sutato 'si (asi); while in the conditional, suṭatâs = suṭatâ asi, with the modern ending in â. The plural, however, is the same in both, and agrees in termination with the aorist. The first person is

the same in both indicative and conditional, and is—

Sing. सुटतों m., तेंf., तों n. Pl. सुटतों m. f. n.

Final anuswâra here represents probably Pr. sing. amhi, pl. amho; but the sandhi is irregular, as f. suțate suṭati amhi; the variant suțatye, used in the Konkan, is more regular for suṭaty amhi. The pl. suṭato suṭatâ amho, where, again, the steps of transition to suṭato are difficult to work out.

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§ 43. A similar use of the participle, in a conditional sense, occurs in Bengali and Oriya. In the former, the present tense is made up by using an auxiliary, and it will come under discussion in the next chapter, but the conditional has traces of the old Pr. form of the verb, and therefore belongs to this place. The tense is (dekh "see")—

Sing. 1. देखिताम, 2. देखितिस, 3. देखित. Pl. 1. देखिताम, 2. देखिता, 3. देखितेन.

The participle here has lost its terminations for gender, as the Bengali adjective has (Vol. II. p. 147): dekhitâm therefore =dekhita asmi dekhita amhi in the sing., and dekhita amhu in the pl., lit. "seeing I am;" dekhitis=dekhita asi, where, on the analogy of the aorist, the i has crept into the penultimate (now ultimate) syllable; dekhitâ similarly = dekhita stha, whence dekhita tha dekhitaha = dekhitâ. So, also, dekhiten dekhita (s)anti, with the same treatment of the verb as in the aorist. The third singular is the simple participle.

In Oriya this tense runs thus :

Sing. 1. देखंति, 2. देखंतु, 3. देखता. Pl. 1. देखतु (तुं), 2. देखत, 3. देखते.

VOL. III.

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In this tense is preserved the older form of the participle Pr. dekhanto, O. dekhantâ, which, as usual, appears unchanged in the third sing., as also the pl. Pr. dekhante preserved in the 3 pl. The other persons exhibit only slight modifications of the terminations of the aorist, which are those of the Sanskrit present asmi, asi, etc.

In B. and O. this tense is used with afz (af) “if," prefixed, "if I were to do," etc.; when used alone, it means "I might or should do," and in B. narrative it occasionally appears as an habitual past, "I used to do."

It should also be mentioned that just as the Bengali pandits have banished the old singular of the pronoun and declared it vulgar, so they have branded the singular number of all their tenses as low, and those grammarians who write under pandit influence gravely assure us that "the singular and plural are the same in Bengali verbs, and it is the nominative case before them which determines whether they are singular or plural" (Yates's Gr., ed. Wenger, p. 43). When they come to the real old singular, their agitation is extreme, they are too honest to leave it out, and too fastidious to put it in. So they preface it thus, "If a person speaks with the greatest humility of himself, or with the greatest contempt of another, he employs this form; but it is not found in good composition. We should have been happy to pass it over entirely; but to enable the student to understand what he will but too often hear (alas! yes, far too often, in the mouths of ninety-nine out of every hundred persons in Bengal), it seems necessary to give one example (ib. p. 47).

The best Bengali poets had not discovered that these forms of their mother-tongue were low or vulgar down to the beginning of the present century. In a page opened at random in the Mahabarat of Kasiram Das occur "he remained,"

बलिला “he said,” जिज्ञासिला “he asked,” दियाछे “he has given,” a “he shall be." Kabi Kankan uses fefa “ thou

मरिलि

shalt fall," "ftf "thou diedst," f

Bharat Chandra, faf

"thou hast done,"

"I was;" and

"I found," and

innumerable other forms, which would be classed as vulgar by the purists of the present day.

§ 44. In the remaining languages, Hindi, Panjabi, and Gujarati, both forms of the present participle are used as an indefinite present tense, without any trace of the old substantive verb. The indeclinable form occurs constantly in Chand, thus कार्तिक करत पड़कर सनान । गोक्रेन महातम सुनत कान ॥ “ In Kartik he performs ablutions at Puhkar, and hears with his ears the glories of Gokarn.”—Pr. R. i. 198. The long list of words of this form in vi. 39, describing the fight at the darbâr, may be construed either as participles or present tenses. It is one of those scarcely translateable jingles of which Chand is so fond धुकंत धार धार सों । बकंत मार मार सों ॥ झुकंत झार झार सों । तकंत सार तार सों ॥ and so on for fifty lines. Perhaps the meaning may be thus roughly paraphrased—

They thrust with sword-edge biting,
They shout the shout of smiting;
They crouch from weapons sweeping,
They watch the steel blade leaping.

The meaning is clearer in other places. चलत पवन पावक समान । तपस्यत सुताप मन । सुकत सरोवर मचत कीच । तलफंत मीन 77 | (Pr. R. lx. 17), "The wind blows like to fire, distressing the mind (as if with) penance, the tanks dry up, the mud is stirred up, the fishes' bodies pant." So in Bihari Lal, Ħalad गोपाल के कुंडल सोहत कान । धय मनो हिय घर समर ड्योढी zea fama || “The dolphin-shaped earring shines (sohat) in the ear of Gopal, as the flag of love appears (lasat) at the threshold while he enters the heart" (Sat. vi.). He constantly uses the feminine Braj form in fa both as a participle and a present. कहति न देवर की कुवत कुलतिय कलह डराति ॥ पंजर

गत मंजार ढिग शुक लौं सूखति जाति ॥ “ The virtuous wife does not repeat the bad words of her husband's younger brother, fearing (ḍarâti) a quarrel, but dries up with fear, like a parrot when a cat approaches its cage" (Sat. xv.).

In classical Hindi both forms are used as a present tense, it is unnecessary to give instances, as the practice is universal. The same is the case in P., where “I send,” is the ordinary indefinite present. सक्कर दी रोढी मुंडे कुढी दे मुहं पाउंदे "They put a lump of sugar in the mouth of the boy and girl."" Classical Hindi also uses this participle, with "if" prefixed as a past conditional; thus they say जदि मैं जानता तो कबही नहीं

"Had I known, I never would have gone,"—a similar practice to that of O. and B. mentioned in the last section. The declinable participle is used in G. as a past habitual, or as a subjunctive aorist, according to the grammarians, so that Fac means "I used to loose," or, "I should loose." In the former sense it is employed in the same way as the old present or aorist हुं छोडुं . The example given is तमे बराबर भाग राखता (pl. masc.) नहीं “ you used not to keep a fair share." Most commonly, however, it is used with an auxiliary verb in a variety of meanings, this language being very fertile in the production of compound tenses.

§ 45. The passive past participle in Sanskrit has many forms; the simplest, though least widely used, in the classical language, is, however, that in ita (itas, itâ, itam), as ufaa “fallen." The of the affix, as would be expected, becomes in the higher Prakrits, and in the more common dialects falls out altogether ; thus we have हालिदं = हारितं " lost,” मुसिदो = मूषितः “robbed," "taken," and many others.

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But Var. vii. 32 admits even in Maharashtri the form from

1 "Panjab Customs," in Appendix to Panjabi Grammar, Loodhiana, p. 91. 2 Leckey, Grammar, p. 160.

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