great master. M. de Rougé had the singular happiness of having a son who shared the enthusiasm of his father for Egyptological research, and who has already distinguished himself by various articles of great merit, principally in the Revue Archéologique.-Academy.

STANISLAS JULIEN.-Prof. Stanislas Aignan Julien, the distinguished French Sinologue, who died at Paris last month, was born at Orleans 19th of September, 1799. At Paris he very successfully devoted himself to the study of the Greek language, and in 1821 he officiated as Gail's substitute at the College de France. In 1824 he published an edition of Kolnthos, "The Rape of Helena," with a learned commentary. About this time he also zealously devoted himself to the study of Chinese, and soon gained the fame of being the most thorough Sinologue of the day. In 1832 he replaced Professor Abel Rémusat at the Collége de France, and in 1833 he was elected a Member of the Académie des Inscriptions. In 1839, when Conservator of the Royal Library of Paris, the Oriental treasures of learning of that institution were placed under his charge. In October, 1854, he was appointed Administrator of the Collége Impérial de France. Professor Julien commenced his Chinese literary activity with a Latin translation of the works of Meng-Tse, the philosopher (2 vols., Paris, 1824-26), and afterwards followed it up by numerous translations of important works in all departments of literature. We may here mention his translations of the two dramas, "Tschao-chi-Kou-eul" (The Chinese Orphan, Paris, 1834), and "Hoei-lan-Ki" (The Circle of Chalk, Paris, 1832). Then his translations of the novels, Blanche et Bleue" (Paris, 1834); "Deux filles lettrées' (2 vols., Paris, 1860); and "Ju-Kiao-li, ou les deux cousines" (2 vols., Paris, 1863); and that of the "Avadanas" (3 vols., Paris, 1859); a collection of Chinese novels and fables of Indian origin. Professor Julien's translations of the "Livre des Récompenses et des Peines" (Paris, 1835), a hand-book to the Teachings of the Lao-Tse," and the "Livre de la Voie et de la Vertu" (Paris, 1841), of Lao-Tseu, the most ancient and at the same time one of the most celebrated monuments of Chinese philosophy, are also valuable contributions to the study of Chinese philosophy and religion. Prof. Julien's work on the "Histoire de la Vie de HiouenTsang et de ses Voyages" (vols. 1 and 2, Paris, 1856-58); and his translation of the "Mémoires sur les Contrées Occidentales" (Paris, 1857), of Hiouen-Tsang; and his "Méthode pour déchiffrer et transcrire les Mots Sanscrits qui se trouvent dans les Livres Chinois" (Paris, 1861), which he made in connexion with the former, are of equal importance for the study of the History and Geography of India, as well as for the knowledge of Buddhism. In order to make Western nations acquainted with the scientific progress of the Chinese, the Professor, in 1837, amongst other things, published a "Résumé des Principaux Traités Chinois sur la Culture des Mûriers et l'Education des Vers à Soie" (Paris, 1837); and his "Traité sur l'Art de fabriquer le Porcellaine" (Paris, 1856). To these must be added, besides disputations with Pauthier and other Sinologues, various Grammatical and Lexicographical works, primarily intended for the study of Chinese.

DR. EDWIN NORRIS.-By the death of Dr. Edwin Norris, which took place at his residence in Brompton, London, on the 10th of December last, England has lost one of her greatest linguists. Born at Taunton, on the 24th of October, 1795, he evinced, even while still at school, an early appetite for the acquisition of languages, which he was able to gratify by learning French and Hebrew in addition to Greek and Latin. He soon went abroad, spending first some time in Paris, as tutor in an English family, and sojourning in different parts of Italy, where he made himself to such a degree familiar with the various local dialects, that at Naples his aid was frequently called into requisition when countrymen from the north were unable to make themselves understood by the southern provincials. He also learned, while at Naples, Romaic and Armenian, both colloquially and philologically. On his return to London he was appointed to a clerkship at the East India House, in which position he made the most ample use of the rare facilities now offered him of continuing his linguistic pursuits. At the same time he cultivated other branches of science, more especially mathematics and astronomical chronology. It is, perhaps, known to but few that a good portion of the materials from which Mr. James Prinsep

compiled his famous "Useful Tables" was originally worked out by Dr. Norris, and published anonymously in the "Companion to the Useful Knowledge Society's Almanack for 1830. A far wider sphere of usefulness, and one singularly suited to his tastes, was opened out to him on his appointment in 1837, as assistant secretary to the Royal Asiatic Society. In this congenial position he endeavoured to adapt himself completely to the exigencies of the wide field of research which the Society had set itself to cultivate, devoting his whole time to the study of the leading languages of Asia, from Japan and China to Turkey and Arabia. His great philological acumen enabled him successfully to decipher the Kapur-di-giri edicts of King Asoka, and this led to further discoveries in this direction. But of lasting and paramount interest to him were the early labours of Major (now Sir Henry) Rawlinson in Cuneiform decipherment. Dr. Norris alone was responsible for the correct reproduction of the texts, with all their learned apparatus, in the Journal of the Royal Asiatic Society, and he gave himself up to these studies with so much zest and industry that he was soon able to take his place as one of the few Cuneiform decipherers in this country. In 1847 he was appointed translator to the Foreign Office, for which responsible post he was eminently qualified by his intimate acquaintance with most of the languages of Europe; retaining at the same time his place in the councils of the Royal Asiatic Society, in the successive capacities of Secretary, Honorary Secretary, and Honorary Librarian. Many of his linguistic publications during that period referred to Africa, such as his "Vocabulary of the Languages of Mosambique," his 64 Dialogues in Arabic, Haussa, and Bornu," and his "Grammars of the Vei and Fulah Languages." With many of the dialects of Oceania he was well acquainted. His "Maori Grammar" was translated into German, and published in 1846. In 1855 he brought out a new edition, in two volumes, of the late Dr. Prichard's "Natural History of Man," with valuable additions of his own. In 1859 his important work "On the Ancient Cornish Drama" (containing the original texts, with translation, and a full grammar and glossary), was printed at the Clarendon Press, Oxford. After digressions such as these Mr. Norris would always return with renewed vigour to his favourite studies, the Cuneiform Inscriptions. In 1855 his learned Memoir on the so-called Scythic version of the Behistun Inscription appeared, and from about the same time he was associated with Sir Henry Rawlinson in preparing for the press "The Cuneiform Inscriptions of Western Asia," three volumes of which have been issued under the auspices and at the expense of the Trustees of the British Museum. In 1866 Mr. Norris retired from the Foreign Office in order to be able to devote himself exclusively to the elaboration of an Assyrian Dictionary, materials for which he had been many years collecting in the intervals of his official occupations. The three parts published, filling upwards of 1000 pages, only bring the work down to the letter N. He was engaged in carrying through the press a Dictionary of Assyrian Roots as a corollary to the greater work, when death from effusion of the brain, brought on by over-exertion, carried him off, after a brief illness, at the ripe age of 77. Dr. Norris's literary career, extending as it did over a period of upwards of forty years, is characterized by singular disinterestedness and modesty. He loved science for its own sake, and up to his death freely imparted to others, without stint or reserve, the results of his labours. Ever readily accessible to those who came to seek his aid or advice, he was unwearied in opening to them the rich stores of his learning; and was often rather amused than ruffled when he subsequently learned, as would sometimes happen, that his views and discoveries had been appropriated without acknowledgment. It was probably on account of his retiring habits and his remarkable dislike to bringing himself before the public that his literary services were more highly appreciated abroad than in his native country, and that it was left to a foreign University to evince its sense of them by conferring on him an Honorary Doctor's degree. His eminent labours in the cause of Cuneiform decipherment have not yet met with that degree of recognition which is eminently due to them; but when the history of these important discoveries shall be written, due record will then be made of the solid foundation which Dr. Norris assisted, for the better part of his life, in laying for that noble edifice, the erection of which it is now left for younger labourers to carry on.-Standard.

489

jinv

jinv, aus dem Stamme jinú der Wurzel 2. ji entsprossen [s. d.]. Der Grundbegriff ist intrans.,,sich regen, sich frisch und kräftig bewegen", trans.,,in rasche Bewegung setzen, erregen", woraus dann die Begriffe der Förderung, Unterstützung, Erquickung, Belebung hervorgehen. 1) sich regen, eilen; 2) in rasche Bewegung setzen, beeilen, erregen; 3) fördern, unterstützen; 4) jemandem [A.] zu etwas [D.] verhelfen; 5) Gebete u. s. w. zum Ziele fördern, d. h. sie erfüllen; 6) erquicken, erfrischen; 7) beleben.

Mit â, erfrischen, er-|úpa prá, anregen, anquicken. treiben.

prá, jemandem [A.] verhelfen zu [D.].

Stamm jínva:

-athas 2) pōrám 428,4.|-anti 6) bhumim par3) vayíam 112,6; jányās, divám agnánáram 112,22 (kṣe- yas 164,51. trásya sätô). 4)-a (-ā) 2) vâjān 249,6. kārám ánçaya 112,1; 5) dhíyas 669,12; trksím ksatraya642,7. 820,10. -atha (-atha) 1) 835,5 -atam 6) árvatas 118,2. (yásya kṣáyaya). -é (unregelm. betont) 3) çárdhan 627,21. [1. s. me.] 2) apáām 7) acitrám 490,11. jáväǹsi 317,8.

jihmá, a., dem urdhvá entgegengesetzt (95,5; 226,9 vgl. jihmaçî), daher 1) schief, schräg nach unten gewandt; 2) quer liegend, wagrecht liegend. Der Begriff der Krümmung tritt im RV nicht hervor. -ám 1) avatám 85,11. -&năm (apâm?): 226,9| (upásthe). jihmá-bāra, a., dessen Oeffnung [bara] schräg nach unten gerichtet [jihmá] ist, vom Ausgussgefäss.

(upastham);

95,5

-am 116,9 (neben uccâbudhnam); saptábudhnam arnavám 660,5.

jihma-çi, quer (wagrecht) am Boden liegend [von jihmá 2 und çî]. -íe [D.] 113,5 (cáritave).

jihva, f., die Zunge; als Grundform muss, wie das altlat. dingua, goth. tuggo zeigt, *dihva aufgefasst werden, mit Uebergang des d vor i in j [Ku. Zeitschr. 11,12], wobei eine volksthümliche, durch den Anklang an hu, rufen, begünstigte Umdeutung mitgewirkt haben mochte (wie im lat. lingua durch den Anklang an lingo). Nach Lottner [Ku. Zeitschr. 7, 186] ist die Zunge als die spitze benannt. Gewöhnlich wird sie als die die Nahrungsmittel geniessende oder ergreifende, selten 2) als die redende, oder als die, mit der man redet, dargestellt. Insbesondere 3) wird die Flamme des Agni als die Zunge dargestellt, mit der er das Holz oder die Opfergüsse verzehrt oder ergreift oder die er ihnen entgegenstreckt, ebenso in der Mehrheit (z. B. tisrás jihvâs 254,2); und 4) indem Agni seine Flammenzunge zum Himmel emporrichtet und die von ihr aufgenommenen Opferspeisen zum Göttersitze hinaufführt, ja die Götter auf dieser Flammenbahn zu den Opferspeisen hinführt, so erscheint er als der, welcher mit seiner Zunge die Götter herbeiführt, verehrt und speist; so wird gesagt, 5) dass die Götter mit des Agni Zunge die Opferspeisen geniessen, und 6) dass die Götter ihn zu ihrer Zunge gemacht haben, er ihre Zunge ist; endlich 7) heisst es, dass Agni mit seiner Flammenzunge den Gottlosen peinigt, ergreift oder verzehrt. — Adj. urūci, gúhya, tigmá, mádhumat, mandrá, sumedhá, havyaváh.

879,3 yajñásya - gú hyām. - 6) tuân 192,13. [I.] 2)

7.

* vācás 963,

3) vŕsnas 301,

10; dadbhís ná 894, 6 (âdat).