mask of humility and moderation.

CHAPTER V. LANGUAGE AND WRITING.

On the language of the ancient Medes a very few observations will be
here made. It has been noticed already that the Median form of speech
was closely allied to that of the Persians. The remark of Strabo quoted
above, and another remark which he cites from Nearchus, imply at once
this fact, and also the further fact of a dialectic difference between
the two tongues. Did we possess, as some imagine that we do, materials
for tracing out this diversity, it would be proper in the present place
to enter fully on the subject, and instead of contenting ourselves with
asserting, or even proving, the substantial oneness of the languages,
it would be our duty to proceed to the far more difficult and more
complicated task of comparing together the sister dialects, and noting
their various differences. The supposition that there exist means for
such a comparison is based upon a theory that in the language of the
Zendavesta we have the true speech of the ancient people of Media, while
in the cuneiform inscriptions of the Achasmenian kings it is beyond
controversy that we possess the ancient language of Persia. It becomes
necessary, therefore, to examine this theory, in order to justify our
abstention from an inquiry on which, if the theory were sound, we should
be now called upon to enter.

The notion that the Zend language was the idiom of ancient Media
originated with Anquetil du Perron. He looked on Zoroaster as a native
of Azerbijan, contemporary with Darius Hystaspis. His opinion was
embraced by Kleuker, Herder, and Eask; and again, with certain
modifications, by Tychsen and Heeren. These latter writers even gave a
more completely Median character to the Zendavesta, by regarding it as
composed in Media Magna, during the reign of the great Cyaxares. The
main foundation of these views was the identification of Zoroastrianism
with the Magian fire-worship, which was really ancient in Azerbijan,
and flourished in Media under the great Median monarch. But we have seen
that Magianism and Zoroastrianism were originally entirely distinct, and
that the Zendavesta in all its earlier portions belongs wholly to the
latter system. Nothing therefore is proved concerning the Zend dialect
by establishing a connection between the Medes and Magism, which was
a corrupting influence thrown in upon Zoroastrianism long after the
composition of the great bulk of the sacred w