Low German Lord's Prayer, about A.D. 700, now a living language: "Thu ure Fader, the eart on heofenum,

Si thin noman gehalgod.

Cume thin rike.

Si thin Willa on eorthan twa on heofenum;

Syle us todag orne daegwanlican hlaf.

And forgif us ure gylter, swa we forgifath tham the with us agylthat. And ne laed thu na us on kostnunge;

Ac alys us fronn yfele.

Si bit swa,"

Oldest Anglo-Saxon Lord's Prayer, from an ancient MS., being a gloss on the Evangelists, by Eadfride, 8th bishop of Lindffarne, about A.D. 700: Camden's Remains, p. 23.

"Fader uren thu in Heofnas,

Sie gehalgud Nama thin,

To Cymeth ric thin;

Sie fillo thin suae is in Heofne and in Eortha.

Hlaf uferne oferwistlic sel us to daeg;

And forgef us scyltha urna suae we

forgefon scylgum urum.

And ne inlead usith in Costnunge.

Ah gefrigusich from evil,"

Anglo-Saxon Lord's Prayer, from the Gospels of Mareschall and Junius. Its purity assigns it to the reign of Alfred the Great, about A.D. 890.

"Faeder ure thu the eart on heofenum,

Si thin nama gehalgod;

To becume thin rice. ·

Gewurthe thin willa on eorthan swa swa on heofenum.

Urne daeghwamlican hlaf syle us to daeg;

And forgyf us ure gyltas, swa swa we forgifoth urum gyltendum;

And ne gelaedde thu us on costnunge.

Ac alys us of yfele.

Sothlice."

-Matthew vi. 9–13.

Anglo-Saxon Lord's Prayer, A.D. 1120.

"Ure Fader in Heven rich,

Thy name be halyed ever lich.

Thou bring us thy michel bliese

Als bit in heven y doe,

Evear in yearth been it alsoe.

That holy brede that lasteth ay,

Thou send us this ilke day.

Forgive us all that we have done,

As we forgive ech other one.

Ne let us fall into no founding,

Ne sheld us frym the foule thing."

Among the striking verbal and grammatic analogies of these versions let us compare one sentence :

In Ulfilas' Gothic version of A.D. 376 occurs: "hlaif sinteinan gif us to daga ;"

Without any historic, ethnologic or archeologic light, such verbal and grammatic resemblance would illumine Medieval darkness, not only to the philologist, but to the historian and philosopher; for Gothic hlaif of Moesia in South-eastern Europe A.D. 376;-Anglo-Saxon hlaf in England A.D. 700; and Low-German hlaf in northern Germany A.D. 700 ;-High-German proath in southern Germany A.D. 720 ;—Anglo-Saxon brede in England A.D. 1120; English bread A.D. 1611—all meaning one and the same thing, bread-indicate contact or intercourse sometime and somewhere. So do Anglo-Saxon sel, syle, and Low German syle, whence our sell, which must have had a different meaning; for it is hardly supposable, that our Gotho-Germanic ancestors, who were ever reverend, would have used that term in the sense we do now. Next notice in these six versions the strong analogy in grammar and construction, which some linguists consider of more value than verbal resemblance. Prejudiced and superficial readers might pass lightly over such linguistic indications; but, when history tells us, that the Goths and Germans amalgamated at an early date in Central Europe; that their ancestors, who were Herodotus Σκύθαι (Scythians), Γερμανιοι (Germans), Σακαι (Saxons), and Ayλoi (Angles) roamed ages ago over Aria and Ariavarta in Central Asia, whence they emigrated to Europe,then these linguistic indications acquire positive value as aids to

TABLE,

proto-history and archeology. We fully understand these analogies, when we realize from Medieval Records, that AngloSaxon missionaries went from England to Germany to preach the Gospel to their Gotho-Germanic kindred in the seventh century. To give to the philologic gems in the Lord's Prayer their full luster, we add a Table of similia to father, our, in, heaven, thy, name, reign, will, n., Earth, sell, loaf or bread, day, evil, and amen, in 32 European and Asiatic dialects.

The English Lord's Prayer (Matt. 6, 9) numbers 66 words, 40 of which are different words, and the rest repetitions. Fourteen of the 40 different words occur in some or in most of the 32 dialects and languages in the preceding Table.

The root of father or pa occurs in 31 of the 32 languages.

The interchangeable consonants in father were the labials : b, p,ƒf, v, and den

Zend, Persian and Greek fiequently have aspirate h, which became sibilant s in Sanscrit, in the Semitic and Gotho-Germanic tongues, and in Latin. The Hebrew word amen (so be it) entered 21 of the 32 languages with but very slight alteration. Vowel-changes are not considered of importance in philology; whereas consonant changes have certain fixed rules by which linguists are guided. Hence Semitic nations only wrote conso

nants, and left vowels to be supplied by readers and speakers. As shown in the Table on p. 39, ten of the 14 words: father, in, heaven, thy, name, reign, Earth, day, bread and amen point to Asia for their roots; whereas but four our, will, sell and evil were developed in Europe. In our first Table with 18 words of kindred, 11 point to Asia for their roots, and 7 were developed in Europe. When philologists objected to verbal analogy as a sign of relationship, the learned Dr. Young, whose data on this point are important, arrived through close research at the following numeric rules:

One analogous word in 2 languages may be a mere coincidence.

Two

66

indicate 3 chances of relationship. Three to seven analogous words in 2 languages increase the chances of rela[tionship in a rapid ratio. indicate 100,000 chances of [relationship.

Eight

66

66

Hence analogous terms, occurring from 12 to 31 times in 32 languages, as is the case in the Table on p. 39, must be conclusive evidence of relationship. To corroborate our verbal analogies, we add a few correspondences of grammatic inflections; as the Greek verbs in mi have analogues in Sanscrit, we quote some here.

Archeologists tell us, that the Greco-Latin stream of population and language from Asia to Europe was the earliest ; and the Sclavonic stream the latest; the above conjugative inflections mi clearly prove, that there was at some period or other connection between Greek and Sanscrit ; Lithuanian, Latin and other Eu