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geographical views of the earth, the great Median empire also, which coming after the Assyrian, preceded the Persian in its greatest extent, inclusive not only of the nations and countries that formed it, but also of those by which it was bounded. It is remarkable in this geographical description, that according to the more correct interpretation of Ver and Verene, as alluded to further back, Persis is given quite as little as Babylonia, or Susiana. Of Assyria, too, only the most northerly part, on the confines of Armenia, is introduced in a very ambiguous way, but no mention is made of it in its higher sense of the Assyrian empire. The extreme frontier of this great extent, as designated in that description, is formed towards the west by Armenia; that is to say, if the sixteenth blessed region, Rengheiao,* in Pehlvi Arvestanove, is rightly explained as the northern portion of Assyria contiguous to Armenia. (Kleuker, vol. ii. p. 303.) From what has been here advanced, it appears now evidently to follow, that this geographical description in the Zendavesta is neither an Assyro-Babylonian, nor a Persian (taken from the empire as founded by Cyrus), but most decidedly a Median one. If this point could be regarded as certain, then much light would be thrown upon the whole, notwithstanding great difficulty and obscurity still hang over isolated parts. It would be very desirable if some learned men, provided with all the proper sources that explain the ancient geography of Asia, and deeply versed in Oriental languages, would thoroughly explain this entire Median list of countries, such as it is found in the Vendidad (Fargard, i., in Kleuker, part ii. pp. 299, 304), from which the author, Mr. Rhode, only selects what best corresponds to his hypothesis. Then a definite judgment could be come to, whether there was any reason for assuming a twofold and double Ari land and Eeriene. One, according to the author, is the first and original native country of the Arians in the north or north-west part of Sogdiana; but which as yet is mere hypothesis. The other is the main central land of the Median empire, founded by the parent stock of the Arians, namely, the Aria of the ancients, and which is both historically and geographically certain. Towards the north-west this Medo-Arian descrip

* According to Görre, in his translation just published of the Schanahme, Introd. p. xlix., Rengheia is the province Zarangia, Sareng.

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tion in the Zendavesta extends, as already observed, in no case further than up to Armenia, or as far as the north part of Assyria. The other terminal point towards the southeast is, on the other hand, more clearly defined. It is formed by the fifteenth blessed region, Hapte Heands, or the seven Indias, respecting which the record adds, remarkably enough, that this blissful region surpasses all the other kingdoms of the world in size and extent." This very circumstance obliges us to regard the compilation of these books as having taken place in the neighbourhood of India, for only near the spot could so distinct and complete an idea have been formed of the greatness, population, and importance of this region of the globe. The Arian race, however, is also described in an Indian source, quite clearly in my eyes, as closely allied to the Indian, both by descent and language. In that often-discussed passage of Menu's code (criticised in the author's other work, "On the Age and Value of some Oriental Records," p. 64), where the question regards the alienation from the Bramins, the neglect of Braminical manners and usages, the warrior-castes that had thrown off the yoke of civilization, and the nations that sprang from them, it says at the conclusion, "All these are Dasyus (or predatory tribes living in a state of war), whether they speak the language of the Mlecchas, or that of the Aryas." Mlecchas are barbarian tribes, alien to the Indians, both in race and language. Now since these are mentioned in evident contradistinction to the Arians, it is tantamount to saying, they are all savage and desperate robber tribes, whether they are barbarians, or even Arians, the latter being actually allied to the Indians both in race and language.

The

Now, if the author takes his Eeriene historically in a far more extended sense than the Zendavesta does, and regards it as the whole of the primitive land after the Flood, therefore the central high land of Asia, no objection in this respect is to be made. Only he ought then to remain steadfast to this comprehensive view of his, and not limit it again himself in a partial manner. For it is self-evident, that in the primitively historical tradition of each nation, according to the particular locality, the point situated nearest to that nation has the greatest importance assigned to it. The author himself grants the possibility, that the Caucasus may have formed

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a second asylum" (p. 29), and that, generally speaking, there may have been more than one primitive land" (p. 28). We should prefer giving at once to one primitive land a greater extent, and not confining it within such narrow limits. It must also not be overlooked, into what wide regions of the earth one and the same name for vast mountains and countries, in the old world, was often applied and extended. The name of the Caucasus gives us an instance of this, so likewise of the Imaus, and lastly of Asia itself. If, therefore, the Himalaya and the Hindukush lie nearest the Indian (p. 24), and are especially named before all others in the Indian tradition; if the Altai (p. 52) forms the pivot, as it were, for the first immigration of the North-Asiatic tribes, and the Ural designs the great, old national way (p. 53) to the west, that is, to northern and central Europe; so Moses also ought not to be passed over with such indifference, because he makes the patriarch Noah rest with the ark on Mount Ararat. Each tradition, as we see, refers on the whole but to one and the same central high land, and to one primeval Asiatic mountain-chain, in all its wide ramifications. If Anquetil's opinion were the right one, which places Eeriene at the foot of the Albordi, in the land that is watered by the Kur and Araxes, the declaration of the Zendavesta, according to this interpretation, would then agree very closely with that of Moses. From what was quoted and examined into further back, this explanation relative to Eeriene cannot well be admitted; but an agreement so very accurate and precise is neither to be expected nor sought for in this case. Nevertheless, where the explaining of ancient geography is coupled with so much doubt, and where the best opinion is for the most part only the more probable one, this ought to make us diffident, and not too eager, for the sake of a preconceived opinion, to reject any old Asiatic tradition, how much less, then, the Mosaic document.

With this remark we conclude this communication respecting the work of the author. It has, perhaps, been too lengthily drawn up. Should I have succeeded in producing a conviction in his mind, that Moses and the Genesis may be, after all, regarded also in another and different point of view from what he has hitherto done, I should rejoice, if my expectations on this score should be not deceived, or be even

surpassed. In every case my design was to examine thoroughly and seriously, excluding all partiality from the primitively-historical inquiry; to show, also, that what is only too frequently represented as entirely separate or even contradictory, when rightly understood, agrees perfectly well together. Lastly, it is indeed high time that the two witnesses of the living truth and clear knowledge of antiquity, viz. "writ and nature," should no longer be used and misused in mutual opposition, that they should lie, dead for all more exalted knowledge, neglected in the lane, abandoned to the scorn of ignorant understanding. The moment has visibly arrived when they shall rise again victoriously, as loud witnesses of the divine truth so long misunderstood, to the greater and ever greater glorification of that truth both in science and in life. It is doing but a sorry service to religion, or rather to both, when we put religion in opposition to science, to which this esoterical branch of history also so essentially belongs. Now if, in this first attempt at a profounder understanding of this subject, much should be still found that will be, perhaps, "a stumbling-block to the Jews, and to the Greeks a foolishness," as all that is conceived in a Christian manner with science for the most part is, I nevertheless know that this way, which I have attempted to point out here, will be more and more recognized, and more universally perfected, because it is the right one.

INDEX.

ALBERT (the Emperor), his love of ARCHITECTURE, influence of the