ment of Varro, quoted by Forcellini, who is unable to verify it, we have: "gemit, explorat, turbam omnem concitat," from which it appears that the original meaning of the word must have been "to cry aloud." Now we know that ad-oro, which does not signify, as is generally supposed, to put the hands to the mouth, and then stretch them forth in honour of a superior being (πроσkνvéw), but rather "to speak to" and "address," is a compound of ad and oro, just as alloqui is a compound of ad and loqui; and we know (from Festus, pp. 19, 182), that orator was originally a name for an ambassador, and that adorare meant agere caussas. So that oro means to make an oratio or speech, and emphatically to use the os or mouth for the purpose of obtaining something. Hence, it passes into its meaning "to ask" or "pray for," and then becomes nearly synonymous with plora and imploro. But if oro comes from os, why should not pl-oro have the same origin? There can be no difficulty about the first two letters, which contain the root of pl-us, pl-erique, πλ-éos, TOλ-ús, "full;" and the phrases pleno ore laudare (Cic. de Officiis, I. 18), and plena voce vocare (Virg. Georg. I. 388), are sufficient to show how pl-oro got its original and proper meaning "to cry aloud." Now "to call aloud" for anything is to desire it earnestly and to demand it with importunity; hence in Greek we have such phrases as: Boa λaryòv 'Epirus (Æsch. Choëph. 396), which is equivalent to Shakspere's: "they say it will have blood." And in general the idea of asking, which is involved in the etymological analysis of quæro (above, p. 352), passes into that of seeking, which is so often and so regularly conveyed by that verb and its compounds. As then exquiro has lost all trace of the original meaning of quæ-so = quæ-ro, "I cause to speak," so ex-ploro has quite taken leave of the sense of "calling aloud" originally borne by ploro, and means merely "to seek out," so that it is perfectly synonymous with exquiro. In a passage of Virgil (Georg. I. 175) we find exploro used of the searching nature of smoke, which penetrates the smallest apertures, and insinuates itself into the tissue of a substance : suspensa focis explorat robora fumus." The force of the preposition in ex-ploro is merely intensive, as in ex-quiro. It has not that sense of effecting and obtaining which we notice in exoro, as in Ter. Andr. III. 4, 13: "gnatam ut det oro, vixque id exoro:" and Hecyra, Prol. 2, v. 1: "orator ad vos venio ornatu prologi:

66

et

sinite exorator sim." In deploro we sometimes have the same use of the preposition which we notice in de-sidero, and de-spero, and de expresses a feeling of loss or absence. With regard to de-sidero it may be remarked in passing, that, as con-templor and con-sidero are augurial terms derived from the observation of the heavenly templum and its stars, so de-sidero indicates the interruption to the augurial process which was occasioned by a cloudy and starless night. As pl-oro, according to the etymology which is here suggested, must have been originally ple-oro, and as plures is a corruption of the old comparative ple-ores (above, Ch. VI. § 2), we see a perfect analogy between the old Norse fleiri, SuioGothic flere, compared with the latter, and the Etruscan phleres, which has been derived from the former (above, p. 173). And with respect to the meaning of phleres, the connexion of votum, which expresses its application, with voco, which is a synonym of ploro, may be seen in such phrases as Virgil's: “votis adsuesce vocari" (Georg. I. 42), and: "votis vocaveris imbrem" (ibid. I. 157). Another verb of the first conjugation which deserves some notice is futo found in its compounds con-futo and re-futo. According to Festus (p. 89), Cato used futo as a frequentative of fuo or fio. But this is not the origin of futo as found in these compounds and in the adjective futilis, &c. This verb is connected with futis (= vas aquarium, Varro, p. 47, Müller), and fundo; and con-futo, re-futo, which are frequentatives of fuo, whence fons and fundus (see below, Ch. XIII. § 9), are applied to the act of pouring in cold water with a ladle to prevent the kettle from boiling over; Titinn. ap. Non. c. 4. n. 47: "cocus magnum ahenum, quando fervit, paula confutat trua," (see Scaliger ad Fest. s. v. refuto; Ruhnken, Dict. in Ter. p. 174). Hence we have such phrases as: confutare dolores, "to repress or keep down sorrows" (Cic. Tusc. Disp. V. 31).

§3. The second or -e Conjugation.

The first point, which strikes the philological student, when he turns his attention to the second conjugation, is the general tendency to drop the characteristic e in the perfect (A. III.), and its participle (E. III.). This is necessarily the case in all verbs which take the proper perfect (a) by reduplication, as mordeo, momordi, morsus; or the aorist in -si, (B), as jubeo, jussi, jussus; lugeo, luxi, luctus; and when l or r precedes a guttural in these

verbs, this guttural is omitted in the perfect, as in fulgeo, ful-si; torqueo, tor-si; and the same is the case with dentals, whether mute or liquid, as rideo, risi; hæreo, hasi; though maneo retains its n in the perfect mansi. But even where the agglutinate perfect in -ui is used, we generally find that the characteristic e is dropt before it. Indeed there are only a few cases in which the perfect is formed after the analogy of ama-vi. These are deleo, delevi; fleo, flevi; neo, nevi; the compounds of oleo, as aboleo, abolevi; the compounds of pleo, as impleo, implevi; and the nearly obsolete vieo, vievi. The long e in these verbs is generally retained in E. III., as deletus, fletus, impletus; but adoleo has adultus, and aboleo makes abolitus. All other verbs of this conjugation, which take the agglutinate perfect, omit before it the characteristic E, and either drop it also in the participle E. III., or shorten it into i. Thus we have moneo, monui, monitus; misceo, miscui, mistus and mixtus. The deponent reor takes the stronger vowel a in its participle rătus, whence ratio, but the i is resumed in the compound irritus = non ratus. Verbs ending in v generally absorb the v of their agglutinate perfect like the corresponding a verbs juvo and lavo; thus we have caveo, cāvi, cautus; faveo, fāvi, fautus; foveo, fovi, fotus; moveo, mōvi, motus; paveo, pāvi; voveo, võvi, võtus. If we compare mordeo, momordi, morsus with prandeo, prandi, pransus; sedeo, sēdi, sessus; and video, vīdi, visus; we shall probably conclude that the latter have merely lost their reduplication. The best explanation, which can be offered of the very general evanescence of the characteristic e in the perfects of this conjugation, is to assume that in the majority of instances it was merely one of those adjuncts, which are used for the purpose of strengthening the present and the tenses derived from it. Among these adjuncts not the least common is the second element under the form ya (see New Crat. §§ 426, 432), and as this is clearly contained in many Greek verbs in -ew which are also written - (New Crat. § 432, y), so there are many special reasons for inferring the presence of this auxiliary in the Latin verbs in -eo. Perhaps the most important of these special reasons is suggested by the phenomenon that many active verbs in Latin, either (a) uncontracted, or (b) contracted in -a, have neuter or passive verb from the same root distinguished by the formative characteristic e; thus we have (a)

active jacere, passive jacere; active pandere, passive patère; active pendĕre, passive pendēre; active scandĕre, passive scatēre; (b) active liquāre, passive liquēre; active parāre, parère, passive parēre; active sedāre, passive sedere. Now it is well known that the insertion of ya between the root and the ending forms the passive voice in Sanscrit (New Crat. § 379), and I have shown (ibid. § 381) that a similar explanation is applicable to the Greek passive aorists in -Oŋv and -ŋv; and as one of these aorists is ἔστην = ἔστάγαμι, we may conclude that the irregular stāre, which is opposed to sistere, stands for sta-yere or steh-yere (above, p. 373), and in the same way we shall bring back to this conjugation fugere, which is similarly opposed to fugare. The next section will point out the distinction between these verbs formed with the pronominal ya, and those which have the verb eo, as an auxiliary accretion. With regard to those now under consideration, as in the case of the subordinate verb-forms in Hebrew, it depends upon the nature of the primary element whether the verb is intransitive, as in the instances just adduced, or causative, intensive, or frequentative, as in others which might be cited. Thus mon-eo, which contains the root men- implying thought and recollection (me-min-i, &c.), bears a causative meaning. Hær-eo, like the Greek aip-éw, is an intensive form of a root not unconnected with the Latin hir, "a hand;" Umbrian here, "to take;" Sanscrit, hary, "to love” (see above, pp. 92, 98). The substantive hæres or heres (hæredhær-vad, above, p. 122) is connected with this verb, in the sense of "property-dependent," just as in English law there is a distinction of immediate or intermediate derivation between a person who takes by limitation, and one who takes by purchase, i. e. from the person last seized. It may be doubted whether "hear," hören, and their unaspirated derivatives "ear," ohr, may not be derived from this root, so that hæren will signify "to catch," i. e. a sound. If so, hæres, as implying dependence, will approximate in origin and meaning to cliens, "the hearer," or hæriger, according to Niebuhr's etymology (H. R. I. p. 323, note 823). In the verbs hab-eo and ten-eo the root-meaning is seriously modified by the affix. For hab-eo must correspond in root to gib-a, gafa, "give," and these, as Grimm has shown (Abh. Ak. Berlin, 1848), fall back upon xéw=xéFw (cf. vpaívw, vpn with O. H. G. wipu, wap; O. N. vef, vaf; Sanscr. vap;

=

=

Con

Engl. "weave"); and the form xv, which shows a remnant of the F in its, is clearly connected with xéFw (see Hom. I. XII. 281: ὥστε νιφάδες χιόνος πίπτουσι......κοιμήσας δ' ἀνέμους χέει ἔμπεδον): similarly, we have χίλιοι from χιλός, " a heap of fodder," also connected with xéw (New Crat. § 163). sequently, the root hab- must imply originally rather "to pour out and give," than "to have" or "possess." Similarly, ten-eo, which contains the same root as Ta-vu-w, "to stretch out," and ten-do, falls back upon the old epic imperative T, "take thou." Although the formative adjunct ya has inverted the ideas of giving and taking in hab-eo and ten-eo, we find that they are only partially kept distinct in the former. Thus, while the root ten-, when strengthened by the adjunct -do, has quite a different meaning from ten-eo, we find that habeo, in its compounds perhibeo, præbeo præ-hibeo, quite reverts to the primitive meaning of the root, for both these words imply a holding forth and giving, as though præbere meant præ se habere like præ se ferre, or prætendere. The same is the case with exw (see Arnold on Thucyd. I. 9) and still more with Tapéɣw, whence comes the technical use of apox", "supplying," "furnishing," and the later parochus, "a purveyor" (Hor. I. Serm. 5, 43), or "entertainer" (id. ibid. II. 8, 36). This technical sense of rapéɣw has been overlooked in Thucyd. IV. 39 : βρώματα ἐγκατελήφθη· ὁ γὰρ ἄρχων Επιτάδας ἐνδεεστέρως παρεῖχεν ἢ πρὸς τὴν ἐξουσίαν. When habeo denotes a state or condition it generally takes the reflexive pronoun se, where the Greek uses exw absolutely with an adverb in -ws: but Sallust (Cat. 6) has: "sicuti pleraque mortalium habentur" for se habent. Metaphysical considerations (New Crat. § 53) might lead us to infer that habeo not only includes the ideas of holding forth or giving, and of having or keeping, but also conveys the antecedent notion of desiring, under the form aveo or haveo, which falls back on the Semitic

But whatever reason we may have for connecting אָוָה or אָהַב

habeo or haveo with this Hebrew root, there are two verbs in -eo, which strongly support the ethnographical theory respecting the Sclavonism of the old Italians, and their consequent Semitic affinities. These are deb-eo, of which I have spoken above (p. 76), and misc-eo. The latter, which appears with a medial auslaut in the Greek uíoyw, is represented under both forms by and a (found in the noun "mixed wine");

the Hebrew