-n, as in jungo, junxi, fungor, functus sum, &c., we may infer that the n is merely euphonic, or intended to express, in conjunction with the guttural, the sound of the Semitic (See Report of the British Association for 1851, p. 148). Most of the Greek verbs in -Tw exhibit the T- as a pronominal adjunct of the same kind with the -v- which has just been mentioned: compare τύπτω, τίκ-τω with τέμνω, δάκ-νω, &c. We may come to the same conclusion with regard to the Latin verbs in -to, as flec-to from the root flac- in flaccidus, &c. As n is opposed to the continuous or iterative meaning of the verb, it may seem surprising that the most common Latin frequentatives end in -ito; but these, as we shall see in the next chapter, are derivatives of a very different kind. Of the Latin verbs in -to, -tis, &c., the most instructive is ver-to. The ideas of turning, changing, and beginning to be, have a common source, and refer themselves to one conception in the mind. It is difficult to say which is the primary modification of the thought. Perhaps the word vertumnus, which has long been recognised as a participial form from verto, will lead us most easily to the primary meaning of the root. It is usual to consider the Etruscan deity Vertumnus as the god of the autumn or of the ripe fruits (so Creuzer, Symb. III. 665); but the co-existence of the word auctumnus shows that this cannot be the correct view of the matter. As the husband of Pomona, the summer-goddess, Vertumnus begets Caculus, the darkening time of the year, and must therefore, in himself, be a personification of the spring, ver, which is actually included in his name. For ver-ver-t (Feap-T) is the period when the germs of the fruits first come into being (compare wes-en with wer-den), and this, as the beginning of new life, is a change from the previous state of decay and non-existence. We may say that Vertumnus (or Vertunnus, cf. Neptunus for Neptumnus) is the year when "it changes itself," or puts on a new dress; and as the aura Favonî, in the language of Lucretius, is not only reserata, or released from its former bondage in the dungeons of winter, but also genitabilis, or the cause of birth, we may see that Vertumnus, the god of change (Ovid. Fast. VI. 410; Prop. IV. 2, 10; Horat. II. Serm. 7, 14), is also the representative of the generation or birth of the fruits, which lie fecundating under the care of Pomona, until they spring up into the Auctumnus Auctomenos or growing year. Thus the Hebrew = 1 , which denotes the autumn, is used as an expression for maturity, as in Job XXIX. 4; and if the same root indicates also a falling away, decadence, and consequent reproach, we only come to the idea suggested by Caculus, another expression for the Autumn, as the child of Vertumnus and Pomona. The Umbrian Propertius (IV. 2, 46) expressly tells us that the name of Vertumnus was explicable in the Etruscan language; for he says: At mihi, quod formas unus vertebar in omnes, and that this patria lingua must be Etruscan (i. e. in this case Pelasgian) is clear from the beginning of the Elegy (v. 3): Tuscus ego, et Tuscis orior: nec pœnitet inter Prolia Volsinios deseruisse focos. And Varro expressly tells us that he was a chief divinity with those Etruscans who came with Cœlius Vibenna (L. L. V. 46, p. 18, Müller): "ab iis dictus Vicus Tuscus, et ideo ibi Vertumnum stare, quod is Deus Etruriæ princeps." From this we learn that the Pelasgian religion was peculiarly distinguished by its elementary character (above, p. 36), and that ver-to, and consequently auc-to, were Pelasgo-Tyrrhenian words. In its middle sense, vertor often appears in the compound re-vertor, "I turn myself back or return." The verb rego, which, as we have seen (above, p. 76), has important affinities with the Greek, Sclavonian, and even the Semitic languages, is never used as a deponent to signify motion in a straight line, like the Greek e-px-ouat, nor is it used as a neuter verb like 7-péxw, and yet the term regio or regio viarum expressly denotes the straight course or direction, like the ἀνομένων βημάτων ὄ-ρεγμα οι Eschylus (Choëph. 799). The uncompounded verb lego has the perfect legi, which is undoubtedly a remnant of reduplication; but in the derivative forms, such as intel-ligo, "I make a discrimination," i. e. I understand, diligo, "I make a choice," i. e. I prefer or love, neg-ligo, "I make no option," i. e. I leave behind neglected, we have only the aorist in -si, as intellexi, dilexi, neglexi. But we have also intellegi, neglēgi, and conversely collexi, in the older writers (see Lachmann, ad Lucret. VI. 17). This aorist revives the lost guttural of the present tense in fluo, fluxi, in struo, struxi, in vivo, vixi, and in fruor, fructus sum; and strengthens an ultimate guttural in traho, traxi, and veho, vexi. § 6. B. Liquid Verbs. Some of the verbs, which have for their characteristic, double this letter in the present tense, but not in the perfect, thus we have pello, pepuli, pulsus, &c. The analogy of ille, alius, &c., would lead us to infer that these verbs belong strictly to the semi-consonant class, and the singular participle tlatus or latus from tollo, tetuli, coupled with the Greek form Tλáw, would almost suggest the idea that there was once a collateral verb in a. There are only two n verbs, the reduplicated gigno, root gen-, perfect genui, and cano, perfect cecini. But the known relationship between ille, alius and ává, together with the meanings of alo, al-mus, al-u-mnus, which imply “bringing up," suggest the possibility that this verb may have belonged originally to the same form of the liquid characteristic. We have seen above that I and n are both dentals, and that they are frequently interchanged. Although s is by its origin a result of the gutturals, it often passes into the dental r; and there can be little doubt that most of the verbs in r and s must be placed in the same category. Indeed it has been suggested that sero, serui is merely a reduplication for seso. While the other liquids are all capable of some connexion with the dental articulation, the labial m stands apart from any interchange with the other letters of this class, except in the case of an assimilation, as in pressi from premo (cf. jubeo, jussi). The most important and remarkable of the m verbs is emo, which is worthy of special examination, not only on its own account, but also on account of its numerous compounds. The primary meaning of emo is, "I take up or select," and thus it comes very near in signification to lego. This idea of selection lies at the root of the ordinary meaning of emo, "I buy;" for this presumes a selection from a variety of objects offered for sale. In our own colloquial English, "I will take this," is the usual phrase for expressing an intention to purchase some particular article. The Greek πρίαμαι appears as the middle of πрáσк, “I cause to pass over;" and the two together express the changing of hands (πépav) which always attends a sale. And as άrodidouaι means, "I give away for my own benefit," i. e. "I part with a thing on advantageous terms,” so ὠνέομαι (from the same root as ὀνίνημι) declares the fact that the purchaser finds his benefit in the transaction. A 6 recent theological writer has remarked that "the verb emo, which signifies literally to select for use' (whence amor and its derivative am[a]o, cf. diligo), is employed in its compounds promo and sumo to denote the use made of the selected articles, or of the money which is their representative; these must be in promptu before they can be in sumptu, they must be кTýμатα before they can be xpnuara. Hence promptus is the primary as well as the secondary synonym of Toiμos." When we recollect that the compounds ad-imo, ex-imo, inter-imo, give us the i, which presumes an a in the weaker form (as in con-ficio, from facio, &c., above, p. 261), we are entitled to suppose that emo represents a primary amo, amis, and a secondary em-io; (comp. ten-eo, con-tin-eo, with rτáw, Ta-vów, &c.). We shall see in the next chapter that amor presumes an original am-ior, and that am[a]o suggests a form am-a = am-ya which is included in amor-am-ior, formed from the genitive case of such a noun. It is usual to connect amor with the Sanscrit kama, which corresponds to it in meaning. But as the analysis now before us shows that "love" is a secondary meaning, derived from that of "selection," we may leave out of the question any results arising from this immediate comparison; and as the Greek ρi-auai, πрá-σkw, are manifestly connected with the pronominal combination ré-pa-v or Ta-pá, signifying a transit, we may compare a-ma with a-ua, sa-ma, cu-m, which express union or conjunction, and hence appropriation (New Crat. § 181), and bring us ultimately to the most probable origin of the Sanscrit kama. It is worth noticing that the Greek á-onáloμaι, "I draw to myself," really includes in its prefix this pronominal combination (New Crat. § 213), and the same is the case with am-plector and com-plector. No difficulty will be created by the fact that we have a compound co-emo, in the secondary sense, "I buy up." It would be paying too great a compliment to the etymological knowledge of the Romans to suppose that they dreamt of an affinity between the preposition cum, and the root of emo; and even if this had been so, the repetition of the same elements under different forms would have been in accordance with the oldest examples of pronominal agglutination. The perfect of ĕmo, is emi, and this form is retained by the compounds, except when the prepositional prefix coalesces with the first syllable of the verb thus we have adēmi, exēmi, interēmi, but dēmo= de-emo makes dem-p-si, promo=pro-emo makes prom-p-si, sūmo=su-emo makes sum-p-si; and while co-emo, "I buy up," makes co-ēmi, co-emptus, the same verb in the older sense, "I take and put together," i. e. the hair, makes como, com-p-si, com-p-tus. = § 7. C. Semi-consonantal Verbs. It has been already mentioned that the vowel-verbs in -¿ differ from the semi-consonantal forms, which they so nearly resemble, both in the origin and in the extent of the pronominal adjunct by which they are qualified. For while the vowel - verb involves not only a crude form in -i, but a repetition of the same pronominal element, the semi-consonantal i- verb uses this adjunct merely to strengthen the present tense and its immediate derivatives, and loses all traces of it in those formations in which a contraction is most conspicuous, namely, in the second person singular of A. I., and in the present infinitive. Thus, while we have, from the crude form of ves-ti-s, vesti-o = vesti-yo, vesti-s = vesti-is, and vestire = vesti-yere, the mere root fac- gives us fac-io fac-yo, fac-is and fac-ère. As cupio has a perfect cupīvi and derivatives like cupido, we may perhaps be inclined to consider cupère as a degenerate form, and to refer this verb to the vowel-conjugation; and this opinion might be confirmed by its relation to capio. For, according to a principle pointed out elsewhere (New Crat. § 53), capio and cupio are related by the association of contrast; and the shorter vowel u shows that the latter is a longer form than capio; but this implies that cupio capi-yo, which is in accordance with the theory respecting the i- verbs. In all other verbs, however, which form the present in -io and the infinitive in -ere, it is plain that there is only one affection of the root with a formative appendage, and the nature of this adjunct is clearly seen in the case of fug-io. For there can be no doubt that we have here the root fug-, and that the same root is found in φεύγω, aor. ἔ-φυγον, where it is strengthened by guna (New Crat. § 442), and in pv-y-ya-vw, where it is not only strengthened by anusvâra, but supported by an additional nasal (ibid. § 435). To the same class as puyyávw we must refer the deponent fu-n-gor, "I make myself quit of," "get fairly away from," "discharge" or "perform.” And from a comparison of these cognate verbs with fug-io, we = |