The adverb is generally followed by a particle which produces the same effect as e in bene, or ter in celeriter. Ex. cho-jen, in silence, silently; ngeou-jen, perchance; kiu-jen, with fear.
Sometimes an adjective becomes an adverb through position. Ex. chen, good; but chen ko, to sing well.
“Goddspell onn Ennglissh nemmnedd iss
God word, annd god tiþennde,
God errnde,” &c.—Ormulum, pref. 157.
“And beode þer godes godd-spel.”—Layamon, iii. 182, v. 29, 507.
Herodotus (vii. 94, 509) gives Pelasgi as the old name of the Æolians and of the Ionians in the Peloponnesus and the islands. Nevertheless he argues (i. 57), from the dialect spoken in his time by the Pelasgi of the towns of Kreston, Plakia, and Skylake, that the old Pelasgi spoke a barbarous tongue (βάρβαρον τὴν γλῶσσαν ἱέντες). He has, therefore, to admit that the Attic race, being originally Pelasgic, unlearnt its language (τὸ Ἀττικὸν ἔθνος ἐὸν Πελασγικόν, ἅμα τῇ μεταβόλη τῇ ἐς Ἕλληνας, καὶ τὴν γλῶσσαν μετέμαθε). See Diefenbach, Origines Europææ, p. 59. Dionysius of Halicarnassus (i. 17) avoids this difficulty by declaring the Pelasgi to have been from the beginning a Hellenic race. This however, is merely his own theory. The Karians are called βαρβαρόφωνοι by Homer (II. v. 867); but Strabo (xiv. 662) takes particular care to show that they are not therefore to be considered as βάρβαροι. He distinguishes between βαρβαροφωνεῖν, i.e., κακῶς ἑλληνίζειν, and Καριστὶ λαλαεῖν, καρίζειν καὶ βαρβαρίζειν. But the same Strabo says that the Karians were formerly called Λέλεγεs (xii. p. 572); and these, together with Pelasgians and Kaukones, are reckoned by him (vii. p. 321) as the earlier barbarous inhabitants of Hellas. Again he (vii. p. 321), as well as Aristotle and Dionysius of Halicarnassus (i. 17), considers the Locrians as descendants of the Leleges, though they would hardly call the Locrians barbarians.
The Macedonians are mentioned by Strabo (x. p. 460) together with “the other Hellenes.” Demosthenes speaks of Alexander as a barbarian; Isokrates as a Heraclide. To judge from a few extant words, Macedonian might have been a Greek dialect. (Diefenbach, Orig. Europ. p. 62.) Justine (vii. 1) says of the Macedonians, “Populus Pelasgi, regio Pæonia dicebatur.” There was a tradition that the country occupied by the Macedonians belonged formerly to Thracians or Pierians (Thuc. ii. 99; Strabo, vii. p. 321); part of it to Thessalians (ibid.).
The Thracians are called by Herodotus (v. 3) the greatest people after the Indians. They are distinguished by Strabo from Illyrians (Diefenbach, p. 65), from Celts (ibid.), and from Scythians (Thuc. ii. 96). What we know of their language rests on a statement of Strabo (vii. 303, 305), that the Thracians spoke the same language as the Getæ, and the Getæ the same as the Dacians. We possess fragments of Dacian speech in the botanical names collected by Dioskorides, and these, as interpreted by Grimm, are clearly Aryan, though not Greek. The Dacians are called barbarians by Strabo, together with Illyrians and Epirotes. (Strabo, vii. p. 321.)
The Illyrians were barbarians in the eyes of the Greeks. They are now considered as an independent branch of the Aryan family. Herodotus refers the Veneti to the Illyrians (i. 196); and the Veneti, according to Polybius (ii. 17), who knew them, spoke a language different from that of the Celts. He adds that they were an old race, and in their manner and dress like the Celts. Hence many writers have mistaken them for Celts, neglecting the criterion of language, on which Polybius lays such proper stress. The Illyrians were a widely extended race; the Pannonians, the Dalmatians, and the Dardanians (from whom the Dardanelles were called), are all spoken of as Illyrians. (Diefenbach, Origines Europææ, pp. 74, 75.) It is lost labor to try to extract anything positive from the statements of the Greeks and Romans on the race and the language of their barbarian neighbors.
These are the last words in Kepler's “Harmony of the World,” “Thou who by the light of nature hast kindled in us the longing after the light of Thy grace, in order to raise us to the light of Thy glory, thanks to Thee, Creator and Lord, that Thou lettest me rejoice in Thy works. Lo, I have done the work of my life with that power of intellect which Thou hast given. I have recorded to men the glory of Thy works, as far as my mind could comprehend their infinite majesty. My senses were awake to search as far as I could, with purity and faithfulness. If I, a worm before thine eyes, and born in the bonds of sin, have brought forth anything that is unworthy of Thy counsels, inspire me with Thy spirit, that I may correct it. If, by the wonderful beauty of Thy works, I have been led into boldness, if I have sought my own honor among men as I advanced in the work which was destined to Thine honor, pardon me in kindness and charity, and by Thy grace grant that my teaching may be to Thy glory, and the welfare of all men. Praise ye the Lord, ye heavenly Harmonies, and ye that understand the new harmonies, praise the Lord. Praise God, O my soul, as long as I live. From Him, through Him, and in Him is all, the material as well as the spiritual—all that we know and all that we know not yet—for there is much to do that is yet undone.”
These words are all the more remarkable, because written by a man who was persecuted by theologians as a heretic, but who nevertheless was not ashamed to profess himself a Christian.