scholars have to consult at every difficult passage. Whenever an English Sahib undertook to edit or translate a Sanskrit text, these pandits had to copy and to collate MSS., to make a verbal index, to produce parallel passages from other writers, and, in many cases, to supply a translation into Hindustani, Bengali, or into their own peculiar English. In fact, if it had not been for the assistance thus fully and freely rendered by native scholars, Sanskrit scholarship would never have made the rapid progress which, during less than a century, it has made, not only in India, but in almost every country of Europe. [Footnote 45: 'Essays on the Sacred Language, Writings, and Religion of the Parsees.' By Martin Haug, Dr. Phil. Bombay, 1862.] With this example to follow, it is curious that hardly any attempt should have been made by English residents, particularly in the Bombay Presidency, to avail themselves of the assistance of the Parsis for the purpose of mastering the ancient language and literature of the worshippers of Ormuzd. If it is remembered that, next to Sanskrit, there is no more ancient language than Zend--and that, next to the Veda, there is, among the Aryan nations, no more primitive religious code than the Zend-Avesta, it is surprising that so little should have been done by the members of the Indian Civil Service in this important branch of study. It is well known that such was the enthusiasm kindled in the heart of Anquetil Duperron by the sight of a facsimile of a page of the Zend-Avesta, that in order to secure a passage to India, he enlisted as a private soldier, and spent six years (1754-1761) in different parts of Western India, trying to collect MSS. of the sacred writings of Zoroaster, and to acquire from the Dustoors a knowledge of their contents. His example was followed, though in a less adventurous spirit, by Rask, a learned Dane, who after collecting at Bombay many valuable MSS. for the Danish Government, wrote in 1826 his essay 'On the Age and Genuineness of the Zend Language.' Another Dane, at present one of the most learned Zend scholars in Europe, Westergaard, likewise proceeded to India (1841-1843), before he undertook to publish his edition of the religious books of the Zoroastrians. (Copenhagen, 1852.) During all this time, while French and German scholars, such as Burnouf, Bopp, and Spiegel, were hard at work in deciphering the curious remains of the Magian religion, hardly anything was contributed by English students living in the very heart of Parsiism at Bombay and Poona.