The third and last class are the Semitic languages, as they are styled--the Hebrew and the Arabic, which, together with their kindred dialects, form the summit or apex of this pyramid. In these languages the ruling principle is that all the roots must be tri-syllabic, for each of the three letters, of which the root is regularly composed, counts for a syllable, and is articulated as such. Whatever exceptions from this rule exist, must be treated as exceptions only. It cannot well be doubted that this principle of tri-syllabic roots is purposely wrought into the whole internal structure of these languages, and perhaps not without some deep significancy--some presentient feeling implied by that triplicity of roots.[56] In these languages the verb is the first principle of derivation--the root from which every thing is deduced, and hence a certain rapidity, fire, and vivacity in the expression. But with such formal regularity the rich, full, elaborate grammatical forms and structure which distinguish the languages of the Indo-Greek race, are not at all compatible;--these tri-syllabic tongues have a certain tendency to monotony, and do not certainly possess that poetical variety, and that flexible adaptation to scientific purposes, which characterize the second class of languages. The general characteristic of the Semitic tongues is their peculiar fitness for prophetic inspiration and for profound symbolical import--this is their special character. We speak here of the language itself, and of its internal structure, and not of the spirit which may direct it; and I shall only add that the character we have here assigned to the Semitic languages is according to the declaration of many of the most competent judges, more uniformly perceptible in the Arabic than in the Hebrew, although the former has received a totally different application, and has undergone a very diversified culture. Thus the Hebrew tongue was eminently adapted to the high spiritual destination of the Hebrew people, and was a fit organ of the prophetic revelation and promises imparted to that nation; and, even in this respect, this Semitic language is worthy of being considered the summit of the pyramid of human speech. But it never can be regarded as the basis of that pyramid, nor the root whence all other tongues have sprung, as many scholars in former times conceived--an opinion which would seem tacitly to imply that Adam could have spoken no other language in Paradise but the Hebrew. But this language of the first man created by God--this language which God himself had taught him--this word of Nature which the Deity imparted to man together with the dominion over all other creatures, and over the whole visible world, may have been neither the Hebrew nor the Indian, nor any of the other known or existing languages of the earth. Possibly it was not a speech which we could learn or understand, or which, according to the present scheme of language, we can even conceive or imagine.