LITMIR.BIZ

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      Who knows the secret? who proclaimed it here,

      Whence, whence this manifold creation sprang?

      The Gods themselves came later into being—

      Who knows from whence this great creation sprang?

      He from whom all this great creation came,

      Whether his will created or was mute,

      The Most High Seer that is in highest heaven,

      He knows it—or perchance even He knows not.

      The grammar of the Veda (to turn from the contents to the structure of the work) is important in many respects. The difference between it and the grammar of the epic poems would be sufficient of itself to fix the distance between these two periods of language and literature. Many words have preserved in these early hymns a more primitive form, and therefore agree more closely with cognate words in Greek or Latin. Night, for instance, in the later Sanskrit is nisâ, which is a form peculiarly Sanskritic, and agrees in its derivation neither with nox nor with νὑξ. The Vaidik nas or nak, night, is as near to Latin as can be. Thus mouse in the common Sanskrit is mûshas or mûshikâ, both derivative forms if compared with the Latin mus, muris. The Vaidik Sanskrit has preserved the same primitive noun in the plural mûsh-as = Lat. mures. There are other words in the Veda which were lost altogether in the later Sanskrit, while they were preserved in Greek and Latin. Dyaus, sky, does not occur as a masculine in the ordinary Sanskrit; it occurs in the Veda, and thus bears witness to the early Aryan worship of Dyaus, the Greek Zeús. Ushas, dawn, again in the later Sanskrit is neuter. In the Veda it is feminine; and even the secondary Vaidik form Ushâsâ is proved to be of high antiquity by the nearly corresponding Latin form Aurora. Declension and conjugation are richer in forms and more unsettled in their usage. It was a curious fact, for instance, that no subjunctive mood existed in the common Sanskrit. The Greeks and Romans had it, and even the language of the Avesta showed clear traces of it. There could be no doubt that the Sanskrit also once possessed this mood, and at last it was discovered in the hymns of the Rig-veda. Discoveries of this kind may seem trifling, but they are as delightful to the grammarian as the appearance of a star, long expected and calculated, is to the astronomer. They prove that there is natural order in language, and that by a careful induction laws can be established which enable us to guess with great probability either at the form or meaning of words where but scanty fragments of the tongue itself have come down to us.

      THE ZEND-AVESTA

      By means of laws like that of the Correspondence of Letters, discovered by Rask and Grimm, it has been possible to determine the exact form of words in Gothic, in cases where no trace of them occurred in the literary documents of the Gothic nation. Single words which were not to be found in Ulfilas have been recovered by applying certain laws to their corresponding forms in Latin or Old High-German, and thus retranslating them into Gothic. But a much greater conquest was achieved in Persia. Here comparative philology has actually had to create and reanimate all the materials of language on which it was afterwards to work. Little was known of the language of Persia and Media previous to the Shahnameh of Firdusi, composed about 1000 a.d., and it is due entirely to the inductive method of comparative philology that we have now before us contemporaneous documents of three periods of Persian language, deciphered, translated, and explained. We have the language of the Zoroastrians, the language of the Achæmenians, and the language of the Sassanians, which represent the history of the Persian tongue in three successive periods—all now rendered intelligible by the aid of comparative philology, while but fifty years ago their very name and existence were questioned.

      The labours of Anquetil Duperron, who first translated the Zend-Avesta, were those of a bold adventurer—not of a scholar. Rask was the first who, with the materials collected by Duperron and himself, analysed the language of the Avesta scientifically. He proved—