arcus {βιὸς {τόξον sagitta {ἰὸν {ὀϊστός. It can hardly, I think, be questioned, that this class of words presents on the whole a very marked contrast to those which were before exhibited. And as we see the highest martial energies of Greece manifestly represented in the Hellenes, we may the more confidently adopt that inference as to the habits of Hellenes and Pelasgians respectively, which the contrast between the two languages of itself vividly suggests. Before quitting this head of the subject, let us notice the wide difference in the channels by which the two languages arrive at the words intended to represent the highest excellence. For ‘better’ the Greeks have βέλτερος, from βέλος, ‘a dart,’ and for ‘best,’ ἄριστος, from ἄρης, ‘war;’ while the Latins are contented with _optimus_, formed from a common root with _opes_, ‘wealth.’ There is almost as remarkable a want of correspondence between the two languages in respect to the higher ideas, both intellectual and moral, as in regard to war. In three words indeed we may trace a clear etymological relationship, but in two of the cases with a total, and in the third with an important change in the meaning. 1. The μένος of the Greeks becomes the Latin _mens_; so that a particular quality, and that one belonging to the πάθη rather than the ἤθη of man, comes to stand for the entire mind. 2. The Greek ἄνεμος is evidently the Latin _animus_: or, that word which remains the symbol of a sensible object in Greek becomes the representative of mind in Latin. The adjective ἀνεμώλιος is indeed capable of a metaphysical application: but it means ‘of no account[543].’ 3. The θυμὸς of the Greeks is the _fumus_ of the Latins: and the case last described is exactly reversed. The three great words in the early Greek for the unseen or spiritual powers of man’s nature are νόος, φρὴν, and ψυχή. They perhaps correspond most nearly with the three Latin words _mens_, _indoles_, and _vita_[544]. There is not the slightest sign of conformity or common origin in any of the cases; although νόος is akin to _nosco_[545]. In two other very important words we find perhaps derivation from a common root, but nothing like a near or direct relationship. The Greek ἀρετὴ may proceed from the same stock with the Latin _virtus_, and in like manner ἄτη may have the same source as _vitium_. Upon the whole we may conclude, that in this important class of words the resemblances are scanty and remote. It will be seen that under the head of general ideas there is not included any clear case of correspondence in a mental quality; and all the resemblances appear to rest, mediately or immediately, upon sensible objects and phenomena.