Corresponding to these two broad types of linguistic organization, we find, on the one hand, Chinese, in which 'all particles indicating modification of time, person, etc., are monosyllables, perfect in themselves, and independent of the root', and, on the other, Sanskrit, whose structure is highly organized, formed by inﬂection, or the change and transposition of its primary radical signs, carried through every ramification of meaning and expression, and not by the merely mechanical process of annexing words or particles to the same lifeless and unproductive root.