may say much but can prove little, we have at least a που στῶ for our researches. I myself, like my deceased friend Noiré, have looked upon roots as _clamor concomitans_, that is, not as sound-imitations, but as actual sounds, uttered by men in common occupations, and to be heard even now. Why, however, the Aryans used and retained _ad_ for eat, _tan_ for stretch, _mar_ for rub, _as_ for breathe, _sta_ for stand, _ga_ for go, no human thought can find out; we must be content with the fact that it was so, and that a certain number of such roots—of course much greater than the 121 ideas expressed by them—constitute the kernels from which has sprouted the entire flora of the Indian mind. If we now return, to our _is_,—Sanskrit _as-ti_, Greek ἔστι, Latin _est_,—we see that it originally meant “to breathe out.” This blowing or breathing was then used for “life,” as in _as-u_, breath of life, and from life it lost its content until it could be applied to everything existing, and meant nothing more than the abstract “to be.” There are languages that possess no such pale word as “be” and could not form such a sentence as “It is warm.” The auxiliary verb “to have” is also lacking in many languages, especially the ancient, such as Sanskrit, Greek, and even classical Latin. If the words failed, the ideas failed as well, and such languages had to try and fulfil their requirements in other ways. If there was no such word as “be,” “stand” was employed; where there was no word for “have,” then “hold,” _tenere_, would render the same, or at least similar service. But this implied not only different speech, but different thought.