miss, and syrjä in Finnish, is "shore," "bank," which may be a slight corroboration of the sound attributed to the first character. Chifa. EMYM II. 56, 65-6. "Palace," "court." Chitu. EYE III. 86. Apparently an error for "yechitu.” YYY I. 4. "Chishpish" (Teispes). Chispis. Em Chissa. EMY W vi. 11. race. The Persian chitra, "the Chissantakma. YY W→Y #EY Detached G. Y = EE replaces in II. 59. Chiya. EM EY. "To see." "Chitratakhma." Chiyas, "[the people] saw," II. 56, 66. Thap chiyasa, "when he saw," vi. 27. We have a subjunctive in Chiyamak, "that may be seen," xv. 15. See Grammar, p. 88. Chotas. YEYEY I. 48. charish of the Persian. "The religious rites" (?)-the Abá Chova. MEE III. 82. See "Afchova." Yanahi. xvi. 22. Transcript of the Persian This may be "I yanaiya, but I know not its meaning. Yaşutavan. EN EN= vi. 44-5. pray," though it does not look like a first person; but we have hardly anything in the present tense to compare it with. Yahutiyas. MY Y= == Yu. See "Ihutiyas." xviii. 4. "I." Used instead of in the Artaxerxes Inscription. Yu is also the root of the remote demonstrative pronoun; of which we have the forms following: yupa, "that," vi. 16; yupata, xv. 20, and yupata, xviii. 24, "that," indefinite; yupipa, "they," II. 11; III. 41; yupipana, "of them," III. 72. In xv. 2, Yufri. << passim. "He." Yupo. I. 43; III. 17, 18, 33, 45, 46. "Chief," "prin cipal." Always in the plural, yupo-fa, and in the same combina tion. Yupogat. III. 80. The analogy of the preceding word would lead us to expect a verb meaning "to be elevated," "despotic," and this is consistent with the context. Yutarvas. vi. 35, 36-7. Evi. Means "that" or "then." The inscription is mutilated in both cases: and in one looks not unlike yupipa. By a letter recently (Feb. 1853) received from my friend Westergaard, I find that in his MSS. notes he has YYKEY-Yin 1. 35; but this affords no help, and is less probable than his published transcript. Yut. Y. "To be," and "to make.” See Grammar, p. 81. Yuttana Y Thukra. -YYY YYY III. 90. Yuttu. KEY II. 22. Yutro. "I sent." Extensively used. "Utana," son of YYY I. 63; II. 81. When joined with the verb noga, "to move," or "lead," gives it the signification of "sending" the word has the distinctive wedge; it means apparently "an envoy," and must be derived from the same root. Yuvanis. -EY YY I. 43; II. 25. In the first instance corresponds with the Persian dida, "a fort;" in the second with avahana, "a residence." Yuvenpa. » »‹ I. 19. "Thus," or "therefore." Persian avatha. In III. 67, 87, the word may be synonymous with yupa, or it mean "thus," "in that way," from the influence of the dative postposition. Yuvenpa-inraskimas. I. 5; III. 78. may YYKEY < EE Y= <ME Y Yupa-inraskimmas. >M< < EE YE <ME Y Y I. 38; III. 70. This combination is always equivalent to the Persian avahyarádiya, "for this cause," or rather "for the cause of this." Yuvenpa and yupa are clearly identical in value (perhaps in sound, Ye. Yesi. ko-fa-inna, the na being unnecessary in composition; raskim will be "cause," and vas the article. Those learned in the Ugrian tongues will judge if there be any foundation for this conjecture. 66 This," or 66 these." Used either before or after its noun; also alone. It means certainly "to him" when put before a verb. See Grammar, p. 71. is the root of the verb "to call." Yeşim. "Named," "called," passim. Yz in Cheremiss, From the Ugrian ner and nyr meaning "nose," and the words meaning "a name," beginning with ni or ne in all the Ugrian and Siberian languages, I have sometimes been induced to call ne, but the very few other words having this letter, I believe only and, afford no corroboration. Yes. L. 5. 66 One of the four objects made by Darius, preceded by. See "Atut." It is not unlikely that the word is connected with alyes, which means either "a house," or a family." Yechitu. MY EY passim. "Thus." I believe we have here a compound, ye chitu, "this way." Yos. - I. 36, 42, 43, &c. "People." Generally used as a collective noun. In v. 5, yoşirra means "mankind,” and in 1. 7, we have the genitive yeşirra-na. The Scythic word oop, meaning "man," may give a very small amount of probability to the sound attributed to the character ART. II.-Notes on the Early History of Babylonia. In the numerous letters and papers which I have addressed during the last two years to the Secretary of the Royal Asiatic Society, and which have been either read at the meetings of the Society, or in some instances published in the Journal,' I have explained, in more or less detail, the successive discoveries which I have made in the history of ancient Assyria. Those discoveries have pretty well established the fact that an independent empire was first instituted on the Upper Tigris in the thirteenth century, B.C. They have furnished what may be considered an almost complete list of Assyrian kings from the above-named period to the destruction of Nineveh in B.C. 625, and they have further made us acquainted with the general history of Western Asia, during this interval of above seven centuries. I now propose to state the results of my researches into the anteAssyrian period, and to show that an inquiry which aims at the illustration of history from the local monuments, may be legitimately extended in Babylonia to the patriarchal ages. 2 As it is now generally admitted that there is no sacred chronology beyond the time of Solomon, I shall not attempt to prove the antiquity of the Chaldees on scriptural authority, by fixing the period of the Exodus of Abraham-still less shall I pretend to trace back the years of the patriarchal genealogies to the era of Nimrod, and thus obtain a date for the building of Babylon. The gloss in the Toldoth Beni Noah, which describes the empire of Nimrod, is unquestionably 1 Outlines of Assyrian History, attached to the Anniversary Report for 1852. 2 For a resumé of the argument relating to this subject, see the third and fourth sections of Prichard's Note on the Biblical Chronology, appended to the fifth volume of his Researches into the Physical History of Mankind. 3 It hardly requires to be stated that the first portion of Genesis consists of a number of independent documents, each qualified by a distinct title, and belonging to a different age. The fragment which forms the 10th chapter bears the Hebrew title of Toldoth Beni Noah, or the Genealogies of the Noachida, and is probably of the very greatest antiquity, inasmuch as it relates exclusively to the affiliation of races, and is independent of that chronological computation which is attached to the Toldoth Beni Adam and Toldoth Beni Shem, and which is indicative of a comparatively advanced period of civilization. Portions, however, of this chapter, such as the 13th verse, must assuredly belong to a period subsequent to the |