In the second and third inscriptions were recognized Syro-Chaldee, which, like Hebrew, Himyaric, and Arabic, belong to the Semitic group, and a third idiom, to which the name of Medic was given, resembling the dialects of the Turks and Tartars. But it would be presumptuous of us to enlarge upon these researches. That was to be the task of the Danish scholar Westergaard, of the Frenchmen De Saulcy and Oppert, and of the Englishmen Morris and Rawlinson, not to mention others less celebrated. We shall have to return to this subject later. The knowledge of Sanskrit, and the investigation of Brahmanic literature, had inaugurated a scientific movement which has gone on ever since with increasing energy. Long before Nineveh and Babylon were known as nations, a vast country, called Iran by orientalists, which included Persia, Afghanistan, and Beloochistan, was the scene of an advanced civilization, with which is connected the name of Zoroaster, who was at once a conqueror, a law-giver, and the founder of a religion. The disciples of Zoroaster, persecuted at the time of the Mohammedan conquest, and driven from their ancient home, where their mode of worship was still preserved, took refuge, under the name of Parsees, in the north-west of India. At the end of the last century, the Frenchman Aquetil Duperron brought to Europe an exact copy of the religious books of the Parsees, written in the language of Zoroaster. He translated them, and for sixty years all the _savants_ had found in them the source of all their religious and philological notions of Iran. These books are known under the name of the Zend-Avesta, a word which comprises the name of the language, _Zend_, and the title of the book, _Avesta_. As the knowledge of Sanskrit increased, however, that branch of science required to be studied afresh by the light of the new method. In 1826 the Danish philologist Rask, and later Eugene Burnouf, with his profound knowledge of Sanskrit, and by the help of a translation in that language recently discovered in India, turned once more to the study of the Zend. In 1834 Burnouf published a masterly treatise on the Yacna, which marked an epoch. From the resemblance between the archaic Sanskrit and the Zend came the recognition of the common origin of the two languages, and the relationship, or rather, the identity, of the races who speak them. Originally the names of the deities, the traditions, the generic appellation, that of Aryan, of the two peoples, are the same, to say nothing of the similarity of their customs. But it is needless to dwell on the importance of this discovery, which has thrown an entirely new light on the infancy of the human race, of which for so many centuries nothing was known.