[4] In this respect, many foreign languages possess a great advantage over ours. They can augment or diminish the same word to increase or lessen the meaning. For instance; in the Spanish, we can say Hombre, a man; Hombron, a large man; Hombrecito, a young man, or youth; Hombrecillo, a miserable little man; Pagaro, a bird; Pagarito, a pretty little bird; Perro, a dog; Perrillo, an ugly little dog; Perrazo, a large dog.

The Indian languages admit of diminutives in a similar way. In the Delaware dialect, they are formed by the suffix tit, in the class of animate nouns; but by es, to the inanimate; as, Senno, a man; Sennotit, a little man; Wikwam, a house; Wikwames, a small house.—Enc. Amer. Art. Indian Languages, vol. 6, p. 586.

[5] Mr. Harris, in his "Hermes," says, "A preposition is a part of speech, devoid itself of signification; but so formed as to unite two words that are significant, and that refuse to coalesce or unite themselves."

Mr. Murray says, "Prepositions serve to connect words with one another, and show the relation between them."

[6] "Me thou shalt use in what thou wilt, and doe that with a slender twist, that none can doe with a tough with."

Euphues and his England, p. 136.

"They had arms under the straw in the boats, and had cut the withes that held the oars of the town boats, to prevent any pursuit."

Ludlow's Memoirs, p. 435.

"The only furniture belonging to the houses, appears to be an oblong vessel made of bark, by tying up the ends with a withe."

Cooke's Description of Botany Bay.

[7] See Galatians, chap. 1, verse 15. "When it pleased God, who separated me," &c.

[8] Acts, xvii, 28.

[9] St. Pierre's Studies of Nature.—Dr. Hunter's translation, pp. 172-176.

[10] It is reported on very good authority that the same olive trees are now standing in the garden of Gethsemane under which the Saviour wept and near which he was betrayed. This is rendered more probable from the fact, that a tax is laid, by the Ottoman Porte, on all olive trees planted since Palestine passed into the possession of the Turks, and that several trees standing in Gethsemane do not pay such tribute, while all others do.

[11] We do not assent to the notions of ancient philosophers and poets, who believed the doctrine that the world is animated by a soul, like the human body, which is the spirit of Deity himself; but that by the operation of wise and perfect laws, he exerts a supervision in the creation and preservation of all things animate and inanimate. Virgil stated the opinions of his times, in his Æneid, B. VI. l. 724.

This sentiment, he probably borrowed from Pythagoras and Plato, who argue the same sentiment, and divide this spirit into "intellectus, intelligentia, et natura"—intellectual, intelligent, and natural. Whence, "Ex hoc Deo, qui est mundi anima: quasi decerptæ particulæ sunt vitæ hominum et pecudum." Or, "Omnia animalia ex quatuor elementis et divino spiritu constare manifestum est. Trahunt enim a terra carnem, ab aqua humorem, ab ære anhelitum, ab igne fervorem, a divino spiritu ingenium."—Timeus, chap. 24, and Virgil's Geor. b. 4, l. 220, Dryden's trans. l. 322.

Pope alludes to the same opinion in these lines:

[12] Page 41.

[13] Exodus, iii. 2, 3.

[14] Cardell's grammar.

[15] The Jews long preserved this name in Samaritan letters to keep it from being known to strangers. The modern Jews affirm that by this mysterious name, engraven on his rod, Moses performed the wonders recorded of him; that Jesus stole the name from the temple and put it into his thigh between the flesh and skin, and by its power accomplished the miracles attributed to him. They think if they could pronounce the word correctly, the very heavens and earth would tremble, and angels be filled with terror.

[16] Plutarch says, "This title is not only proper but peculiar to God, because He alone is being; for mortals have no participation of true being, because that which begins and ends, and is constantly changing, is never one nor the same, nor in the same state. The deity on whose temple this word was inscribed was called Apollo, Apollon, from a negative and pollus, many, because God is one, his nature simple, and uncompounded."—Vide, Clark's Com.

[17] The same fact may be observed in other languages, for all people form language alike, in a way to correspond with their ideas. The following hasty examples will illustrate this point.

[18] Mr. Murray says, "These compounds," have, shall, will, may, can, must, had, might, could, would, and should, which he uses as auxiliaries to help conjugate other verbs, "are, however, to be considered as different forms of the same verb." I should like to know, if these words have any thing to do with the principal verbs; if they only alter the form of the verb which follows them. I may, can, must, shall, will, or do love. Are these only different forms of love? or rather, are they not distinct, important, and original verbs, pure and perfect in and of themselves? Ask for their etymons and meaning, and then decide.

[19] Diversions of Purley, vol. 1, p. 77.

[20] Dr. Edwards observes, in a communication to the Connecticut Society of Arts and Sciences, from personal knowledge, that "the Mohegans (Indians) have no adjectives in all their language. Altho it may at first seem not only singular and curious, but impossible, that a language should exist without adjectives, yet it is an indubitable fact." But it is proved that in later times the Indians employ adjectives, derived from nouns or verbs, as well as other nations. Altho many of their dialects are copious and harmonious, yet they suffered no inconvenience from a want of contracted words and phrases. They added the ideas of definition and description to the things themselves, and expressed them in the same word, in a modified form.

[21] Matthew, chap. 24, v. 48.

[22] Examples of a dis-junctive conjunction. "They came with her, but they went without her."—Murray.

Murray is wrong, and Cardell is right. The simplifiers are wrong, but their standard is so likewise.

"Me he restored to my office, and him he hanged."—Pharaoh's Letter.