II. MIXED SANDHI. 34. When a base ending in â, î, or u, is compounded with a word beginning with a single consonant which represents an original single consonant, the long vowel is very frequently shortened. Ex. pannasâlabhitti=pannasâlâ-bhitti (Ját. 8), mattikabhâjana = mattikâ-bhâjana (Das. 34), yânikata= yânî-kata, Vedehiputta Vedehî-putta, sabbaññubuddha = sabbaññû-buddha. = 35. When a base ending in a, i, or u, e or o, is compounded with a word beginning with a single consonant which represents an original conjunct consonant, the consonant is doubled. Ex. kayakkaya=kaya-kaya [krayakraya], dukkhakkhaya dukkha-khaya [Sansk. duḥkakshaya], parappavâda=parapavâda [Sansk. parapravâda], dutiyajjhâna=dutiya-jhâna [dvitîyadhyâna], ratanattaya=ratana-taya [ratnatraya], pariccajati=pari-cajati [paritjajati], patiggahana = pațigahana [pratigrahaṇa], aggikkhandha — aggi-khandha [agni-skhandha], Ânandatthera=Ânanda-thera [Ânandasthavira], aṭṭhittaco1atthi-taco [asthi-tvac], anuddhamseti =anu-dhamseti [anudhvams], senâpatiṭṭhâna senâpatithâna [senâpatisthâna], tamokkhandha (Ev. 6), tejokkhandha (Ditto), aṭṭhito, abhissanna, paripphosaka, utuppasevanâ, nijasissappaveņi, assuta, mahagghasa. = = 36. When the base ends in â, î, or û, those vowels are generally shortened. Ex. nânappakâra — nânâ-pakâra [nânâprakâra], silatthambha, taṛhakkhaya (Ev. 6, Dh. 34), patisambhidappatta (Alw. I., cvii), paṭhavippadesa, paṭhavippabhâsa (Ten J. 47), aggamahesiṭṭhâna (Das. 2), viññuppasattha (Par. 7, 18), vedanakkhandha (Ev. 68), veda-ppaccayâ (Ev. 66), sammuñjanippahâra (Dh. 372). 37. But sometimes the long vowels are retained. Ex. saññâkkhandha (Ev. 68), vedanâkkhandha (Ev. 42, Aṭṭh. 163), tadâppabhuti, divâṭṭhâna, sikkhâttayam (Dh. 358), yathâkkamam, yathâṭṭhâne, âṇâkkhetta. 38. There are a great number of exceptions to the rule of doubling the consonant, some due to phonetic causes, others to metrical, etymological and euphonic causes. Ex. supați 1 Raṭṭh. S. panna, ñâyapaṭipanna, lekhâṭhâna (Mah. 113), avijjâpaccayâ (Ev. 38, 66), nibbânagâminîpațipadâ (Dh. 269), anâgatapaccuppanna, pâdaphoța, adhoṭhita, kankhâṭhâna, upaṭṭhitasati, athena, anuthera, vattapaṭivatta, uccârapassâva, chinnapapâta, sîghasotâya, daļhapâkâra, pariphandati, duphassa, abhiṭhâna, utupamâņa, porâņakapaveņiyâ, anupakhajja, abhisanna, nigantha, atipâto, asuta, bodhimandathitatthâna (Mah. 7). 39. If a base ending in a vowel is compounded with a word beginning with ch, the latter becomes cch. Ex. cakkacchinna, meghacchanna, hatthicchâpa, vyañjanacchâyâya, setacchatta. There are a few exceptions to this rule, as gamanachanda (Dh. 84), uddhachiddaka (Dh. 169). 40. Occasionally anusvâra is inserted between a base ending in a vowel and the initial consonant of the word with which it is compounded. Ex. abhiņhamsannipâtâ (pl.) 'holding frequent assemblies,' for abhiņhasannipâtâ (abhiņha can only be an adj. here), purimamjâti for purimajâti, âgamanammaggam for âgamanamaggam (here it is metri causâ), satamsamam for satasamam, andhantama for andhatama. 41. Occasionally when a word ending in a vowel is compounded with a word beginning with a consonant, a consonant which originally belonged to the base of the first word is revived, and if necessary assimilated to the initial consonant of the second word. Thus sammâ+paññâ becomes sammappaññâ, which probably represents the Sanskrit samyakprajñâ; anto is the Sanskrit antar, but in composition we sometimes have the original r revived, e.g. antaraghara = Sanskrit antargṛha. Again, the Sanskrit base catur is catu in Pali, e.g. catuvagga (catumâsam), but compounds like catugguṇa, catubbagga, catummukha, point to Sanskrit forms caturguņa, caturvarga, caturmukha retaining the final r. So also we have cha Sansk. shash, but chammâsa points to an original shaḍmâsa. And puna compounded with bhava and with puna gives punabbhava and punappuna, in Sansk. punarbhava and punaḥpunar. 42. When a word ending in anusvâra is compounded with a word beginning with a vowel, anusvâra is changed to m. Ex. evamuccaevam-ucca, evamâhâra, evamâdi, alamariya, sâyamâsa, ahamahamika. 43. In a few instances anusvâra stands for an original final consonant, and is replaced before a vowel by the original consonant. Ex. sakadâgâmî sakim âgâmî [Sansk. sakridâgâmin], îsadatthe=îsam atthe (Ab. 1169), etadatthâya etam atthâya [S. etadarthâya], tadanurûpatamanurûpa [tadanurûpa]. III. CONSONANT SANDHI. 44. When a word ending in anusvâra is compounded with a word beginning with a consonant, it is generally changed to the nasal of the class to which the consonant belongs. In the case of a consonant of the first class, practically no change takes place, because anusvâra in Pali is identical with the nasal of the first class, that is, the pronunciation is the same whether we write tankhane or tamkhane. Ex. sabbaṇjaha, mahindhara, jarantapa, sayampabha, rattindira, evannâmaka, orambhagiya, muhumbhâsâ. 45. But there are instances in which anusvâra remains unchanged before a consonant. And it is important to bear in mind that when this is the case, there is a real difference of pronunciation; for instance, katham-bhûta is differently pronounced from what kathambhûta would be, the m in the first case being pronounced like the ng in our "sing." Ex. saddhimcara, kathambhûta, evammahânubhâva, evamnâma, evamdhamma. In one instance m remains unchanged before 1: uccamlatâ. 46. In muhumbhâsâ, and perhaps two or three others, the nasal is retained, where, on the analogy of compounds like punabbhava, we might expect the original consonant to be revived and assimilated (e.g. muhubbhâsâ). There are a certain number of anomalous sandhis not coming under any of the above rules, which it will be well to mention here. There are three cases of de-aspiration coming more or less under the head of sandhi. The first is ida bhikkhave, given in all the native grammars, where idha is changed to ida to avoid the harsh concurrence of two aspirate letters in consecutive syllables. At Kh. vii. 6 we have an exactly similar change, only that the syllable affected is the second instead of the first, gorakkh' etta for gorakkh' ettha. The third instance is a very curious example of compoundsandhi given in Pay. S., samvidâ vahâro samvidhâya-avahâro. In the phrase ekam idâham samayam, the native grammars generally assert idâham to be a sandhi for idha-aham, but there can be no doubt that they are mistaken, and that ida is the Sanskrit idam. There are two cases, one of compound-sandhi, one of word-sandhi, in which ya is elided before a vowel. The first being samvidâ vahâro already mentioned, and the second vâcâ' uda cetasà vâ for vâcâya uda. In tad aminâ for tad iminâ, and in atippago kho for atippage kho, we probably have examples of vowel assimilation. Bâlâvatâra quotes the phrase kacci no tvam for kacci nu tvam, where u may be changed to o metri causâ, but no clue is given as to whether the passage from which it is taken is prose or verse. Keham=kim aham given in Bâl. probably represents a transition form kyaham (kim aham, ki’ aham, kyaham, keham). Evumam evam imam, quoted at the same place, is perhaps for evimam (evam imam, ev' imam, evumam). 122 ART. VI.-Arabic Amulets and Mottoes. By E. T. ROGERS, M.R.A.S. THE language of the Korán has always been beloved, and, I may almost say, worshipped by Muhammadans. Arabic, and especially the Arabic of the Ķorán, is justly admired for its expressiveness, its subtle gradations of meaning, its cadence and rhythm, but above all for its adaptability to religious formulæ and pious ejaculations. Indeed, to the eloquence of Muḥammad and of his coadjutors, in their use of this rich language, may, in a great measure, be attributed the unparalleled success and the speedy propagation of Islám. Muhammadans seem, indeed, to entertain a belief in the potency of the very words themselves. Thus many orders of derwishes make frequent use of the words "Bismillah," In the name of God; "Allah," God; "Hú," He, or similar ejaculations, in thorough reliance on their efficacy to avert evil. This sentiment has prompted them to make use of written sentences as charms or amulets, on the preparation of which great care and attention are bestowed. Some are written on paper or parchment, and, inclosed in metal cases, are worn, suspended by a chain, round the neck or across the chest. Others are engraved on metal, gold, silver, or brass; others on hard stone, such as carnelian, onyx, etc., and mounted more or less elaborately or expensively, to be worn as necklets or armlets. The inscriptions on what may be termed orthodox talismans, consist of passages from the Korán, invocations to God or to Muḥammad, or the names of some of the prophets; while others give the names of the seven sleepers of Ephesus |