87. Seek. 88. Hear. 89. Smell, sniff. 90. Sweat. 91. Seethe, boil. 92. Dance. 93. Leap. 94. Creep. 95. Stumble. 96. Stick. 97. Burn. 98. Dwell. 99. Stand. 100. Sink, lie, fail. 101. Swing. 102. Hang down, lean. 103. Rise up, grow. 104. Sit. 105. Toil. 106. Weary, waste, slacken. 107. Rejoice, please. 108. Desire, love. 109. Wake. 110. Fear. 111. Cool, refresh. 112. Stink. 113. Hate. 114. Know. 115. Think. 116. Shine. 117. Run. 118. Move, go. 119a. Noise, inarticulate. 119b. Noise, musical. 120. Do. 121. Be. “These 121 concepts constitute the stock-in-trade with which I maintain that every thought that has ever passed through the mind of India, so far as it is known to us in its literature, has been expressed. It would have been easy to reduce that number still further, for there are several among them which could be ranged together under more general concepts. But I leave this further reduction to others, being satisfied as a first attempt with having shown how small a number of seeds may produce, and has produced, the enormous intellectual vegetation that has covered the soil of India from the most distant antiquity to the present day.”[180] Now, the first thing which strikes one on reading this list is, that it unquestionably justifies the inference of its compiler, namely, “if the Science of Language has proved anything, it has proved that every term which is applied to a particular idea or object (unless it be a proper name) is already a general term.” But the next thing which immediately strikes one is that the list, surprisingly short as it is, nevertheless is much too long to admit of being interpreted as, in any intelligible sense of the words, an inventory of “original concepts”—unless by “original” we are to understand the ultimate results of philological analysis. That all these concepts are not “original” in the sense of representing the ideation of really primitive man, is abundantly proved by two facts.