ENGLISH. LITHUANIC. SANSKRIT. ZEND. _I_ ass aham azem. _Thou_ tu twam tūm. _Ye_ yus yūyam yūs. _The_[46] tas ta-_d_ tad. -- szi sah ho. LITHUANIC. Laups-inni = _I praise._ _Present._ 1. Laups -innu -innawa -inname. 2. -- -inni -innata -innata. 3. -- -inna -inna -inna. SANSKRIT. Jaj-ami = _I conquer._ _Present._ 1. Jaj -āmi -āvah -āmah. 2. -- -ăsi -ăthah -ătha. 3. -- -ăti -ătah -anti. LITHUANIC. Esmi = _I am._ 1. Esmi eswa esme. 2. Essi esta esti. 3. Esti esti esti. SANSKRIT. Asmi = _I am._ 1. Asmi swah smah. 2. Asi sthah stha. 3. Asti stah santi. The inference from the vast series of philological facts, of which the following is a specimen, has, generally--perhaps _universally_--been as follows, _viz._, that the Lithuanic, Slavonic, and the allied languages of Germany, Italy, and Greece--numerous, widely-spread, and unequivocally European--are _Asiatic_ in origin; the Sanskrit being first referred to Asia, and then assumed to represent the languages of that Asiatic locality. I merely express my dissent from this inference; adding my belief that the relations of the Sanskrit to the Hindú tongues are those of the Anglo-Norman to the English, and that its relation to those of the south-eastern Slavonic area, is that of the Greek of Bactria, to the Greek of Macedon--greater, much greater in degree, but the same in kind.[47] The Brahminic creed of Hindostan is the next great characteristic. Brahminism may be viewed in two ways. We may either take it in its later forms, and trace its history backwards, or begin with it in its simplest and most unmodified stage, and notice the changes that have affected it as they occur. At the present its principles are to be found in the holy book called _Puranas_; the Brahminism of the _Puranas_ standing in the same relation to certain earlier forms, as the Rabbinism of the Talmud, or the Romanism of the fathers does to primitive Judaism and Christianity. The pre-eminence of a sacred caste--the sanctitude of the cow--an impossible cosmogony--the worship of Siva and Vishnu--and an indefinite sort of recognition of beings like Rama, Krishna, Kali, and others, are the leading features here; the recognition of the Ramas and Krishnas being of an indefinite and equivocal character, because the extent to which the elements of their divine nature are referable to the idea of _dead men deified_, or the very opposite notion of _Gods become incarnate_, are inextricably mixed together. The Puranas are referable to different dates between the twelfth and sixth centuries A.D.