318.

Nevertheless, the original difference between active and medial is not lost. Not only the grammarians, who have invented the terms parasmai padam and âtmane padam, but the language itself shows, it is well aware of it. Several verbs may be employed in both voices in this way, that one avails one’s self of the medial especially to denote „the fruit of the action being for the subject,” {P. 1, 3, 72 foll.} f. i. devadattaḥ pacate „N. N. cooks for himself,” but pacati, when it is to be told, he cooks for others. Of the causatives the medial voice serves always for that purpose: kaṭaṃ kārayate „he orders a mat to be made for his own behalf.” {P. 1, 3, 74.}

Proper sphere of the medium.

Within this proper sphere of the medium some distinctions may be made. The action may be done a.) by the subject himself in his own behalf, as Âpast. l, 26, 10 ete tribhir varṣair apa pāpaṃ nudante (they remove the sin from themselves —), b.) by order of the subject, likewise for himself; of the kind is the medium of yaj. yajate is said of the patron, who makes the priests officiate for himself and who obtains the fruit of the sacrifice, whereas the officiating priests yajanti, c.) so that the same person is both subject and object, as Ch. Up. 4, 4, 2 satyakāma eva jābālo bravīthāḥ (you must name yourself —). Compare with a.) such Greek medial verbs as πορίζομαι „I acquire for myself,” with b.) such as παιδεύομαι τὸν υἱὸν „I have my son instructed,” with c.) such as καλύπτομαι „I wrap myself.” Those in c.) are mere reflexives.

Instance of medial meaning conveyed by medial forms seem to be found especially in the older texts, yet they are not wanting in the classic literature.

a.) Pâr. 11 4, 12 a marriage-mantra contains the words paridhatsva vāsaḥ (put on the garment [yourself]), for paridhehi would mean „put it on another;” Ait. Br. 2, 11, 1 devā vai yajñāmatanvata [for their own benefit]; Kathâs. 42, 201 avṛnīta kāmārtā taṃ vidyādharakanyakā (she chose him [for her husband]) and in this meaning regularly vṛṇute, f. i. Kumâras. 6, 78; R. 1, 61, 21 rājaputra nayasva mām (prince, take me with you); Kathâs. 25, 232 — the king, being presented with a golden lotus, puts it into a silver vase, and says: I would I had another similar lotus to put it into the other silver vase — āsthāpayiṣye cāmuṣmindvitīye kalaśe’pi tat; — Pat. I, p. 281 uttapate pāṇī (he warms his hands), ibid. p. 282 āyacchate pāṇī (he stretches his hands); — Panc. 64 rājño’ntaḥ puraṃ jalakrīḍāṃ kurute (the king’s zenana are sporting in the water); Mhbh. 1, 175, 33 sā gauḥ… viśvāmitrasya tatsainyaṃ vyadrāvayata sarvaśaḥ.

b.) R. 2, 4, 22 Daçaratha says to his son Râma tatra puṣye’bhiṣiñcasva (have yourself anointed —), and so always with this verb;

c.) Âpast. 1, 6, 3 na cainam abhiprasārayīta (he shall not stretch out [his feet] towards him); Mhbh. 1, 121, 31 darśayaśva naravyāghra (show yourself, gallant prince); R. 1, 75, 3 mahaddhanuḥ / pūrayasva śareṇaiva svabalaṃ darśayasva ca.

Rem. 1. If a reflexive pronoun be added, one may use the active as well as the medial voice. {P. 1, 3, 77.}

Rem. 2. P. 1, 3, 68 teaches the use of the medial causatives bhīṣaye and vismāpaye when meaning: »I cause [you] to fear (wonder at) myself,” whereas the regular forms bhāyayati, vismāyayati have no reflexive meaning.

Rem. 3. Reciprocity may be denoted by compound verbs beginning by vyati-. These must be generally medial verbs. See P. 1, 3, 14-16 and Pat. I, p. 277.

318. 能動態-中動態間の差異

そうではあれ、能動態-中動態間の元々の差異は失われていない。parasmaipadaやātmanepadaの用語を発明した文法家だけでなく、言語それ自体が、そ〔の差異が〕認識されていることを示している。いくつかの動詞は、特に「結果が主語のためとなる行為」を表すために中動態のそれを利用するという仕方で、両方の態を用いることができる（P. 1, 3, 72以下）：例えば、pacatiでなくdevadattaḥ pacate（D.は自らのために料理する）と言われる場合、彼は他の者のために料理する。Caus.に関しては、中動態は常にその目的を表す（P. 1, 3, 74）：kaṭaṃ kārayate（彼は自らの益のために敷物を作らせる）

○中動態の適切な意味領域

中動態の適切な意味領域には、いくつかの区分ができる。
a.) ある行為が、主語の指示するその人によって、自身のために行われる場合：
Âpast. l, 26, 10 ete tribhir varṣair apa pāpaṃ nudante (they remove the sin from themselves —)

b.) ある行為が、主語の指示するその人の要請によって、彼のために行われる場合：
この類は√yajの中動態である。yajateは、祭官をして自らのために祭祀を行わさしめ、供犠の成果を得るところの後援者の言であるが、〔これが〕祭祀を行う祭官〔の言である場合〕はyajantiである。

c.) ある行為が、同じ人物を主語と目的語の両方とする場合：
Ch. Up. 4, 4, 2 satyakāma eva jābālo bravīthāḥ (you must name yourself —)

これらの区分について、a.)はπορίζομαι（私は自らのために要求する）、b.)はπαιδεύομαι τὸν υἱὸν（私は息子に教えてもらっている）、c.)はκαλύπτομαι（私は自身を隠している）、という古代ギリシャ語の表現と比較せよ。c.)のものは単なる再帰動詞である。

中動態の形式によって表される中動的意味の例は特に古い文献に見いだされるが、古典サンスクリットの文献に不足しているわけではない。

a.)
Pâr. 11 4, 12 a marriage-mantra contains the words paridhatsva vāsaḥ (put on the garment [yourself]), for paridhehi would mean ,,put it on another’’
Ait. Br. 2, 11, 1 devā vai yajñāmatanvata [for their own benefit]
Kathâs. 42, 201 avṛnīta kāmārtā taṃ vidyādharakanyakā (she chose him [for her husband])（この意味ではふつうvṛṇuteが用いられる（Kumâras. 6, 78））
R. 1, 61, 21 rājaputra nayasva mām (prince, take me with you)
Kathâs. 25, 232 — the king, being presented with a golden lotus, puts it into a silver vase, and says: I would I had another similar lotus to put it into the other silver vase — āsthāpayiṣye cāmuṣmindvitīye kalaśe ’pi tat
Pat. I, p. 281 uttapate pāṇī (he warms his hands)
ibid. p. 282 āyacchate pāṇī (he stretches his hands)
Panc. 64 rājño’ntaḥ puraṃ jalakrīḍāṃ kurute (the king’s zenana are sporting in the water)
Mhbh. 1, 175, 33 sā gauḥ… viśvāmitrasya tatsainyaṃ vyadrāvayata sarvaśaḥ

b.)
R. 2, 4, 22 Daçaratha says to his son Râma: tatra puṣye ’bhiṣiñcasva (have yourself anointed —)
常にこの動詞が伴われる。

c.)
Âpast. 1, 6, 3 na cainam abhiprasārayīta (he shall not stretch out [his feet] towards him)
Mhbh. 1, 121, 31 darśayaśva naravyāghra (show yourself, gallant prince)
R. 1, 75, 3 mahaddhanuḥ / pūrayasva śareṇaiva svabalaṃ darśayasva ca

【補足1】
再帰代名詞が付加される場合には、中動態と同じように能動態が用いられうる（P. 1, 3, 77）。

【補足2】
P. 1, 3, 68は中動態のCaus.で「私は〔あなたに〕私を恐ろしい〔と思わ〕せる」を意味するbhīṣayeとvismāpayeを教えているが、その通常の形態であるbhāyayatiとvismāyayatiは、再帰的意味を持たない。

【補足3】
相互関係はvyati-で始まる複合動詞で表されうる。これらはふつう中動態でなければならない。P. 1, 3, 14-16およびPat. I, p. 277をみよ。