“Though the study of the Tibetan language,” proceeds Csoma, “did not form part of my original plan, but was only suggested after I had been by Providence led into Tibet, and had enjoyed an opportunity, through Mr. Moorcroft’s liberal assistance, of learning of what sort and origin the Tibetan literature was, I cheerfully engaged in the study of it, hoping that it might serve me as a vehicle to my immediate purpose, namely, my researches respecting the origin and language of the Hungarians. The result of my investigation is that the literature of Tibet is entirely of Indian origin, the immense volumes, on different branches of science, being exact and faithful translations from Sanskrit works. Many of these works have again been translated from Tibetan into Mongol, Mantchu, and Chinese languages, so that by this means the Tibetan became in Chinese Tartary the language of the learned, as the Latin is in Europe. “After thus being familiarised with the language and general contents of the Buddhistic works of Tibet, the author thought himself happy in having found an easy access to the whole Sanskrit literature. To his own nation he felt a pride in announcing that the study of Sanskrit would be more satisfactory to it than to any other people in Europe. “The Hungarians,” he declares, “would find a fund of information from the study of the Sanskrit respecting their origin, manners, customs, and language, since the structure of the Sanskrit, and also of other Indian dialects, is most analogous. As an example of this close analogy, in Hungarian postpositions are used instead of prepositions; by a simple syllabic addition to the verbal root, and without any auxiliary verb, the several kinds of verbs, namely, the active, passive, causal, desiderative, frequentative, and reciprocal, are formed in the same manner as in Sanskrit.” The author further informs us that the Grammar and Dictionary had been compiled from authentic sources, with the assistance of an intelligent Lama of Zanskar, who resided with Csoma at the Monastery of Kanum from 1827 to 1830. His name is mentioned on the title-page as: Bandé Sangs-RGyas PHun-Tsogs. At first, the author had naturally to contend with many difficulties, as, beyond the “Alphabetum Tibetanum” of Father Giorgi, he had no elementary works to assist him, and his teacher the Lama, “at whose feet,” as Pavie says, “the pupil of Blumenbach, and a graduate of the University of Göttingen, learned how to spell Tibetan like a child,” knew no other tongue but his own.