"Gr. Quid, si ista aut superstitiosa aut hariola est, atque omnia, Dæ. Non feret, nisi vera dicet, nequidquam hariolabitur." Asin. ii. 2. 49. (W.). 66 Ergo mirabar, quod dudum scapulæ gestibant mihi, It is not distinctly stated what were the specific functions of the harioli. I should imagine from the similarity of the names, it was the same as haruspices. But the haruspices were public officers, and only consulted about events which concerned the republic: the harioli, on the contrary, were private persons who obtained their living by fortune-telling.* The peasant mentioned by Phædrus (3, 3. Bentley), "Alenti cuidam pecora pepererunt oves Agnos humano capite. Monstro exterritus, could not go to the haruspices. The harioli soon fell into contempt, The principal business of the haruspices was to observe the entrails of a sacrificed animal, and to foretell the future according as the appearances were auspicious or inauspicious. Here they are sometimes called simply eatispices. Compare Cic. de Div. 1, 6. : "Quæ est autem gens aut quæ civitas, quæ non aut extispicum, aut monstra aut fulgura interpretantum prædictione moveatur." .... Ib. 1, 16. "Qui, quum Achivi cœpissent Inter se strepere aperteque artem obterere extispicum." Ib. 1, 33.: "Quod Hetruscorum declarant et haruspicini et fulgurales, et tonitruales libri, vestri etiam augurales." Non. Marcell., p. 16. It is true, that the haruspices had also to interpret lightnings, and we find a distinction between haruspices extispici and haruspices *Cic. de Div. i. 458. : 66 eos; qui quæstus causa hariolentur." fulguratores. The latter function was indeed secondary, inasmuch as it was exercised in the case of some great impending calamity; whereas no important public enterprise was undertaken without the extispicia. As the same person might be both extispex and fulgurator, it is not astonishing to find them both called haruspices. Haruspices is formed in the same manner as extispex, auspex, extispicus, vestispica (a servant, who had the care of the wardrobe "quod vestem spiciat"). Haru, a word of the fourth declension, must have had precisely the same meaning as exter, namely entrails. It would be extraordinary should we be misled by the agreement of the Greek, Teutonic, Lithuanian and Sanskrit languages in adopting this opinion. In Greek we find xolás and xóλi, both meaning bowels. xóλikes ¿q0aí (Aristoph. Equit. 717.) seem to have been a favourite dish of the Athenians. R and L are so easily interchangeable, that no farther proof is necessary to show that haru, xoλás, Xóλ contain the same root, though differing in their terminations. For the h and Χ in Greek and Latin, we should expect a g in Teutonic. In fact, we find in Old Norse garnir f. pl. bowels; garn-mör, the fat which lies around the bowels. In the Edda 45. it is said that Loki is bound by the gods with the bowels of his son: "görnum ins hrimkalda magar." In Old High German we have the gloss mittigarni arvina, that is, μeoEvTépov. In Lithuanian the same word is. found as zarna f. a gut, pl. zarnos, bowels. In many instances a Lithuanian z corresponds to the Greek x and Latin h: zema, hiems, Xεiμúv; wezu, veho, oxέw; zmonis, homo; zasis, xv. The Sanskrit word shows a slight variation in the vowel, owing to the influence of the following r, and is pronounced hirá f. It occurs only in the Vedas, and is explained by the Scholiast to Yajurveda, xxv. 9., as a tubular vessel of the body conveying food.* This will be sufficient, I hope, to show that haruspex is nothing more nor less than a priest, who had to observe and to interpret the entrails of a hostia; in one word, identical with extispex. The same is expressed by hariolus. We must suppose that from haru a verb haruor or harior (compare harispex of the inscriptions) was formed, *The word being very rare, I give the other passages where it appears : Atharvaveda, i, 4, 1, 3. vii, 35, 1. which meant to observe the bowels, just as from fulgur, we find fulgurator, an interpreter of lightning, derived. From this verb, again, hariolus was derived, which gave rise to hariolari. I cannot conclude this discussion, without adding that the Sanskrit hird reminds us strongly of another Latin term for bowels; namely, hîræ. It is a rare word, found only once in Plautus, Curc. 2, 1, 23. (W.): "Lien necat, renes dolent, Pulmones distrahuntur, cruciatur jecur, Radices cordis pereunt, hiræ omnes dolent." It is mentioned again by Macrobius, Comm. in Somn. Scip. 1, 6. (Fan.): "Et intestina principalia tria, quorum unum disseptum vocatur, quod ventrem et cetera intestina secernit: alterum medium, quod Græci μEσEVTÉpiov dicunt: tertium, quod veteres hiram vocarunt, habeturque præcipuum intestinorum omnium, et cibi retrimenta ducit." And again by Paulus Diac. Excerp.: "Hira quæ deminutive dicitur hilla, quam Græci dicunt vñσrv, intestinum est, quod jejunum vocant." A derivative of hira is more common, hilla, standing for hirula. Compare Non. Marc. p. 122. THIRD CHAPTER. THE LAST RESULTS OF THE PERSIAN RESEARCHES IN COMPARATIVE PHILOLOGY. (Reported by Dr. MAX MÜLLER.) By means of laws like that of the "correspondence of letters," discovered by Rask and Grimm, it has been possible to determine the exact form of words in Gothic, in cases where no trace of them occurred in the literary documents of the Gothic nation. Single words which were not to be found in Ulfilas have been recovered by applying certain laws to their corresponding forms in Latin or Old High German, and thus retranslating them into Gothic. But a much greater conquest was achieved in Persia. Here comparative philology has actually had to create and reanimate all the materials of language on which it was afterwards to work. Nothing was known of the language of Persia and Media previous to the Shahnaméh of Firdusi, composed about 1000 A.D., and it is due entirely to the inductive method of comparative philology that we have now before us contemporaneous documents of three periods of Persian language, deciphered, translated, and explained. We have the language of the Zoroastrians, the language of the Achaemenians, and the language of the Sassanians, which represent the history of the Persian tongue in three successive periods-all now rendered intelligible by the aid of comparative philology, while but fifty years ago their very name and existence were questioned. The labours of Anquetil Duperron, who first translated the Zendavesta, were those of a bold adventurer - not of a scholar. Rask was the first who; with the materials collected by Duperron and himself, analysed the language of the Avesta scientifically. He proved 1. That Zend was not a corrupted Sanskrit, as supposed by W. Erskine, but that it differed from it as Greek, Latin, or Lithuanian differed from one another and from Sanskrit. 2. That the modern Persian was really derived from Zend as Italian was from Latin; and 3. That the Avesta, or the works of Zoroaster, must have been reduced to writing at least previous to Alexander's conquest. The opinion that Zend was an artificial language (an opinion held by men of great eminence in Oriental philology since the days of Sir W. Jones) is passed over by Rask as not deserving refutation. The first edition of the Zend texts, the critical restitution of the MSS., the outlines of a Zend grammar, with the translation and philological anatomy of considerable portions of the Zoroastrian writings, were the work of the late Eugène Burnouf. He was the real founder of Zend philology. It is clear from his works, and from Bopp's valuable remarks in his Comparative Grammar, that Zend in its grammar and dictionary is nearer to Sanskrit than any other Indo-European language. Many Zend words can be re-translated into Sanskrit simply by changing the Zend letters into their corresponding forms in Sanskrit. With regard to the "correspondence of letters" in Grimm's sense of the word, Zend ranges with Sanskrit and the classical languages. It differs from Sanskrit principally in its sibilants, nasals, and aspirates. The Sanskrit s, for instance, is represented by the Zend h, a change analogous to that of an original s into the Greek aspirate, only that in Greek this change is not general. Thus the geographical name, " hapta hendu," which occurs in the Avesta, becomes intelligible, if we re-translate the Zend h into the Sanskrit s. For "sapta sindhu," or the "Seven Rivers," is |