[25] M. Eugène Burnouf, to whose most valuable judgment I had the pleasure to submit the question, prefers the derivation from bhásh, because this word in Zend would be wâsh, as the Zend w represents exactly the Sanscrit bh, which aspiration did not exist in the ancient idiom of Bactrian Asia. This sagacious philologer hinted at a comparison with the Persian usta, or awesta, upon which in a subsequent note.
[26] See the Persian text of the Dasátir, p. 377.
[27] Tableau de l’Empire ottoman, by M. d’Ohson, t. II. p. 70.
[28] Journal des Savans, février 1821, p. 74. The Persian passage which de Sacy quotes, and in which there is Destánir for Dasátir, is taken from the text published by Gladwin, and not from the printed Calcutta edition.
[29] See Asiatic Journal and Monthly Register for British India and its Dependencies, vol. VIII., from July to Dec. 1819, p. 357.
[30] The Desátir, or sacred writings of the ancient Persian prophets in the original tongue; with the ancient Persian version, and commentary of the fifth Sasan; published by Mulla Firuz Bin-i-Kaus. Bombay, 1818. Mulla Firuz is supposed to possess the only copy of the Desátir extant. He allowed sir John Malcolm to take a copy of it, which, by some accident, was lost by Doctor Leyden—(See Transact. of the Lit. Soc. of Bombay, pp. 342 and 349).
[31] Mohsan Fani marks the time of his composing the Dabistan (vol. II. p. 50) to be the year of the Hejira 1055 (A. D. 1645).
[32] See Journal des Savans, No. for January, 1821, p. 16.
[33] Lucretius, book V., Transl. of Dr. Creech:
“— — putare aliquem tum nomina distribuisse