telumβέλος
ensis ξίφος
gladiusφάσγανον
cuspis
mucroαἰχμή
acies
galeaκυνέη
hastaδόρυ
ἔγχος
scutum[541] ἄσπις
clypeusσάκος
loricaθώρηξ
ocreaκνημίς
vaginaκολεός
bellumἌρης
πόλεμος
prælium ὑσμίνη
pugnaμάχη
currus δίφρος
rhedaἅρμα
rotaκυκλός (Hom.)
ternoῥυμὸς
tuba σάλπιγξ
classicum
castraκλισίαι
tabernaculum[542]κλισίη
arcusβιὸς
τόξον
sagittaἰὸν
ὀϊστός.

It can hardly, I think, be questioned, that this class of words presents on the whole a very marked contrast to those which were before exhibited. And as we see the highest martial energies of Greece manifestly represented in the Hellenes, we may the more confidently adopt that inference as to the habits of Hellenes and Pelasgians respectively, which the contrast between the two languages of itself vividly suggests.

Before quitting this head of the subject, let us notice the wide difference in the channels by which the two languages arrive at the words intended to represent the highest excellence. For ‘better’ the Greeks have βέλτερος, from βέλος, ‘a dart,’ and for ‘best,’ ἄριστος, from ἄρης, ‘war;’ while the Latins are contented with optimus, formed from a common root with opes, ‘wealth.’

There is almost as remarkable a want of correspondence between the two languages in respect to the higher ideas, both intellectual and moral, as in regard to war.

In three words indeed we may trace a clear etymological relationship, but in two of the cases with a total, and in the third with an important change in the meaning.

1. The μένος of the Greeks becomes the Latin mens; so that a particular quality, and that one belonging to the πάθη rather than the ἤθη of man, comes to stand for the entire mind.

2. The Greek ἄνεμος is evidently the Latin animus: or, that word which remains the symbol of a sensible object in Greek becomes the representative of mind in Latin. The adjective ἀνεμώλιος is indeed capable of a metaphysical application: but it means ‘of no account[543].’

3. The θυμὸς of the Greeks is the fumus of the Latins: and the case last described is exactly reversed.

The three great words in the early Greek for the unseen or spiritual powers of man’s nature are νόος, φρὴν, and ψυχή. They perhaps correspond most nearly with the three Latin words mens, indoles, and vita[544]. There is not the slightest sign of conformity or common origin in any of the cases; although νόος is akin to nosco[545].

In two other very important words we find perhaps derivation from a common root, but nothing like a near or direct relationship. The Greek ἀρετὴ may proceed from the same stock with the Latin virtus, and in like manner ἄτη may have the same source as vitium.