Burnouf, however, the knowledge of Zend continued to be very imperfect, and Grotefend was constantly impeded in his attempt to elucidate the language of the cuneiform inscriptions by reference to the very defective work of Anquetil. Burnouf was appointed to the chair of Sanscrit in the Collège de France in 1832, and the idea occurred to him to connect his Sanscrit and Zend Studies. He found that a translation of the Yaçna into Sanscrit had been made by two Persian scholars some four hundred years before, while the recollection of Zend was still preserved; and it is entirely due to his labours upon this text that such remarkable progress was made in the study. His ‘Commentaire sur le Yaçna’ appeared in 1834; and in addition to its other merits it was at once recognised that it afforded the most valuable assistance to the cuneiform student. Indeed, Sir Henry Rawlinson admitted that it was to a great extent in consequence of the knowledge he derived from it that he was enabled to overcome the difficulties of the Behistun inscription. Burnouf’s ‘Mémoire sur deux Inscriptions cunéiformes’ appeared in 1836. It was submitted to the Académie des Inscriptions in March, and finally given to the world on June 1. He considered that the Inscriptions B and G of Niebuhr had been sufficiently worked upon; and if additional results were to be obtained they should be sought from fresh materials.[388] Although Schulz’s papers were not yet published, Burnouf obtained access to them; and found they included two trilingual inscriptions from Elvend near Hamadan, copied by Mr. Stewart, and a trilingual from Van.[389] The two Hamadan inscriptions reproduce precisely the same text, except that the name of Darius occurs in one in the place of Xerxes in the other. Comparing these with the trilingual of Xerxes at Van, he found that the first two paragraphs are the same in both; but the last paragraph of the Van inscription is not found at Hamadan. At Persepolis the whole of the Hamadan inscription is repeated on the Anta of the Porch to the Palace of Darius; and considerably more besides. But the additional portion does not correspond to that found in the last paragraph at Van. The whole of it was copied long before by Le Bruyn (No. 131). Burnouf next observed that the inscription on the sculptured stairs—the A of Niebuhr—bears a strong resemblance to those just mentioned; but the beginning is clearly imperfect. Ouseley, however, had published a five-lined inscription from Persepolis, which corresponds exactly to the Darius at Hamadan; and Grotefend pointed out that it was probably the beginning of the A inscription.[390] With this addition the A runs for a time parallel to the Hamadan, while at its close it corresponds to the Le Bruyn. Burnouf had thus a considerable number of copies of the same text, and by careful collation he sought to eliminate the errors due to the engraver or the transcriber. By these means he obtained a correct recension of the