forms of newly imported speeches, but also the food and the dress of the powerful new-comers. The people who took kindly to the habits of life which the Buddhist householders had brought into vogue, did not care either for a head-dress or for a garment which was not wholly white. The Dravidians, among whom these people came to live, had not then or have not now any head-gear, but were fond however of coloured pieces of cloth for their garment. The flowing white dress of the Bengali male people is now coming into fashion in other provinces also, but the Bengalis and Oriyas are only found to use no head-dress at all. I mention these facts with the object of showing, how deep and abiding, how intense and extensive, has been the influence of Magadha culture in Bengal. We may, I daresay, be fully justified to assert, what has been asserted before, that we in Bengal represent to-day the old Behar, more than the modern Beharis do in Behar. Our language is essentially Māgadhi; and trace it as far back as we may, it cannot be found to have been originated from the Classical Sanskrit language, to which we only owe a debt of many loan words only, to express high thoughts in the Vernacular.
The Behari speeches of to-day contain elements foreign to the old Māgadhi; we have to be consequently very careful in taking up Behari forms in elucidating the history of our Bengali forms. What light the speeches of Assam and Orissa may throw on the history of our Bengali forms, should also be duly gauged to avoid much misconception. I cannot halt to discuss fully the history relating to the origin of Assamese and of Oriya, but a few words relating to the topic need be added.
The very geographical situation of Assam clearly shows, that Aryan culture could not possibly reach that country, without passing through Magadha and
