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our o\Nii word '* duty,'' that which is due from us to God or our neigh- 

 bour. Moreover, by a very curious process, the second numeral enters 

 into many of these words. It seems to do so in the words debet and 

 due, and it certainly does in the word hind. The connexion between 

 that which is owing, and that which is binding, is easy to see ; and the 

 words " ob%ation, " and '* re%ion," from ligo, are analogous instances 

 of the transference of this idea from physical to moral notions. The 

 notion of chance conveyed in the synonymous terms e*vTvxia, /ortuna, 

 and Aflr/>pines8 has often been the subject of observation. Jeremy 

 Bentham, in his Deontology, endeavours to do away with the great 

 lesson to be derived from a consideration of the original meaning of the 

 word happiness, by coining a word of his own, •' felicitarianism ; " but if 

 Mr. Donaldson be right in connecting felix with Faustu8, favor, Favo- 

 nius, and other words of the stem of AQ, to blow, we do not see what 

 advantage is gained for his system by this change of terms. 



The synonyms irvlvfia, anima, spirit, and the Saxon geist,-!'' all 

 involving the idea of the enlivening breath of life, are well worthy of 

 remark. Nor are these the only instances, in which a similar blending 

 of these two ideas is found. Schlegel, in his able dissertation on the 

 languages of India, notices the connexion between the Indian term for 

 spirit, '* atmoh," and the German '* athem,"" to which we might add the 

 Greek drudq. Dr. Pritchard also, in his book on " The Origin of the 

 Celtic Languages,'' observes that the word for " spirit " in the Erse is 

 •' anaim,'' and this he traces to the Sanskrit verbal root " an,'' signifying 

 "to breathe," The connexion of these words through the common 

 stem "AQ, not merely with such terms as aer, cBther, atmosphere, but 

 also with words signifying speech, such as &ivo^ aio, for, and ^»7/tti, 

 and moreover with favor, i^avonius, and (pd^g, might furnish us with 

 many interesting deductions. The connexion of aer and dvpavdst 

 with cUpu), to raise, as compared with the remarkable analogies of 

 Heaven, from heave, and the German term for air, " luft," from " luften," 

 (our word " lift,") is also worthy of observation. So also with the synonyms 

 Hell and Hades, both meaning " invisible," the former being from the 

 Saxon "helan," to conceal,} and the probable connexion of Ood with 

 good in English, of Deus and dlvinus with duonus, the old Latin for 

 bonus,J and of the Celtic term Duw with their word for goodness, 

 "Daioni," Still more remarkable are the relations of hum&ne to ^wman, 



* Our word ghost is similarly connected with gora, to breathe, and gust, wind. 



+ A tiler, or slater, in the west of P'ngland is still called a " liellier." The Saxon " fie]an " 

 appears to be allied to the Latin " celo" and "occulere." Inferi, connected with infra, in 

 another synonym of Hell. 



I Da often becomes b, as e^uonus becomes &onus, (fuellum ftelliim, duAa bis, duini bim. 



