N. This character as consonant, belongs to the nasal sound; as symbolic image it represents the son of man, every produced and particular being. As grammat­ical sign, it is that of individual and produced existence. When it is placed at the end of words it becomes the augumentative sign , and gives to the being every exten­sion of which it is individually susceptible. The Hebraist grammarians in placing this character among the heeman-thes, had certainly observed that it expressed, at the beginning of words, passive action, folded within itself, and when it appeared at the end, unfoldment and augmenta­tion : but they had profited little by this observation.
I shall not repeat here what I have said in my Grammar concerning the use that the idiomatic genius of the Hebraic tongue made of this character in the composition of compound radical verbs, as initial adjunction.
Its arithmetical number is 50.

NA. Every idea of youth, newness; every idea of freshness, grace, beauty; every idea springing from that which is formed of a new production, of a being young and graceful.
The Arabic ii although holding to the same primitive root as the Hebrew, has developed, however, ideas appar­ently opposed: this is the reason. That which is new, of recent birth, is graceful, fresh, pleasing; but it is also frail, weak, unsteady. Now, the Hebraic idiom is attached to the first idea; the Arabic idiom has followed and developed the second. Thence the verb, which indicates the state of that which is frail, feeble, impotent; the verb , expresses the action of letting go, being separated, abandoning a thing, etc. What proves the identity of the root is that the compound verbsignifies literally to nurse an infant
That which is beautiful, lovable, new, young fresh; which is not worn out, fatigued, peevish; but, on the contrary, that which is new, tender, pretty, comely.
From the idea of youth and childhood comes the idea of that which has not attained its point of perfection, which is not sufficiently ripe, in speaking of fruit; not sufficiently cooked, in speaking of meat; thence, the action of acting abruptly, without reflection, contradicting like achild, leading without experience, being new, unaccustomed to something, acting impetuously.
(comp.) A leather bottle, for holding water, milk or any liquor whatsoever.
(romp.) Action of exposing the substance or source of something; speaking the truth, going back to the cause. See.
(comp.) Action of giving way to a passion, to an impulse; to commit adultery; to apostatize, to worship strange gods. See.
(comp.) Action of passing the limits, going too far: the action of spitting. See.
(comp.) Every idea of clamour, lamentation, (comp.) Action of being execrable, abominable. See.

NB. The mysterious rootbeing united by contraction to the sign of produced existence, gives rise to a new root, whence emanate all ideas of divine inspiration, theophanv, prophecy; and in consequence, that of exaltation, ecstasy, rapture; perturbation, religious horror.
The Arabicindicates in general, a shudder; exterior movement caused by interior passion. As onomatopoetic and idiomatic rootdenotes the sudden cry of a man or animal keenly roused. Literally, the bark of a dog. Figurativelyexpress the action of one who announces the will of heaven, who prophecies. The Hebrew word, prophet, is formed of the root here alluded to, and the root, symbol of divine power.
Action of speaking by inspiration; producing exteriorly the spirit with which one is filled: in a literal and restricted sense, divulgation, fructification, germination.In this last sense, it is the roof , which is united simply to the signemployed as initial adjunction.

NG. This root is applied to every kind of reflected light, after the manner of a mirror; of solar refraction : thence, the ideas of opposition, of an object put on the opposite side.
The Arabicindicates every idea of liquid emission, watery emanation
Action of leading by taking possession of the will of some one; of inducing, deducing, suggesting ideas; ac­tion of giving or receiving an impulse, opinion, etc.

ND. From the union of the signs of produced existence and natural division, springs a root which de­velops all ideas of dispersion, uncertain movement, agita­tion, flight, exile, trouble, dissension.
The Arabic develops the idea of that which evaporates, is exhaled, escapes. This word is applied also in Arabic to the idea of equality, similitude; then it is compound and derived from the primitive. contracted with the sign of produced existence.
That which is moved, stirred, by a principle of trouble and incertitude; that which is wandering, agitated; that which goes away, flees, emigrates, etc.
An agitation, a trembling, a disturbance manifested by movement.

NHE. This root is the analogue of the root and as it, characterizes that which is fresh, young, recent thence;
State of being young, alert, vigorous, pleasing-, in consequence, action of forming a colony, founding a new habitation, establishing one’s flock elsewhere, etc.Onomatopoetic root which describes the long moaning of a person who weeps, suffers, sobs.
The Arabicdepicts every kind of noise, clamour.

NOU. The convertible sign • image of the bond which unites being and nothingness, which communicates from one nature to another, being joined to that of pro­duced existence, produces a root whose sense, entirely vague and indeterminate is tixed only by means of the terminative sign by which it is accompanied.
The Arabicis an onomatopoetic and idiomatic root which depicts the aversion that one experiences in doing a thing, the disgust that it inspires. As verb, it is the ac­tion of being repugnant, of refusing, of being unwilling.
(comp.) Every idea of a new dwelling. See.
(comp.) The point of equilibrium where an agitated thing finds repose: action of resting, remaining tranquil, enjoying peace and calm. See•
(comp.) Every kind of bond.
(comp.) Action of sleeping.
(comp.) Every idea of propagation or growth of family. See>
(comp.) Action of wavering in uncertainty, erring, fleeing. See.
(comp.) That which changes, that which lacks constaney and force, literally as well as figuratively .
(comp.) Dispersion, aspersion, distillation: ac­tion of winnowing, scattering; of ventilating, etc.
(comp.) Action of flourishing, that of flying being resplendent. See.
(comp.) Every pure, beneficial, nourishing fluid; milk; action of suckling, nursing an infant
I (comp.) That which is unstable, weak, infirm.

NZ. This root characterizes that which over­flows, spreads, disperses; that which makes its influenco felt outwardly.
The Arabichas the same sense. It is literally, the action of flowing, passing away.
(intens.) From excess of dispersion springs the idea of the breaking of that which is solid; the distillation of that which is liquid.

NH. If one considers this root as formed of the united signs of produced existence and elementary existence, it implies a movement which leads toward an end: if one considers it as formed of the same sign of produced existence united by contraction to the root image of all equilibratory force, it furnishes the idea of that perfect repose which results for a thing long time agitated contrarily, and the point of equilibrium which it attains where it dwells immobile. Thence,
In the first case, and in a restricted sense, a guide: in the second case, and in a general sense, the repose of existence. See.
The Arabicis an onomatopoetic root which depicts a moan, a profound sigh; thence, all ideas of lamentation, of plaint. The intellectual ideas developed by the Hebraic root are nearly all lost in the Arabic. Nevertheless one still finds in the modern idiom the verbsignifying to stoop, to kneel. The compound word, indicates sometimes patience, tenacity.(comp.) That which is extended with effort, which is divided, separated, a valley hollowed out by a torrent: a share of inheritance: the sinuosity of a running stream; taking possession, anj' usurpation whatsoever.
(comp.) That which ceases entirely, desists from a sentiment, renounces completely a care, surrenders an opinion, calms a pain, consoles, etc.
(comp.) Every idea of urgency, haste, importunity. See •
(comp.)  See.
(comp.) See.
(comp.)  See.

NT. The sign of produced existence united to that of resistance and protection, forms a root whence emanate all ideas of nutation, inflection, inclination, liason. literally as well as figuratively, thence,
Every kind of off-shoot, tendril, reed suitable to braid, tie, plait: a thing which twines, grows upon another, is bound, tied to it; as o twig, branch, stick; a sceptre; a mat, a bed; etc. See*
The Arabichas not preserved the ideas developed by the Hebrew, or rather the Arabic root being formed in another manner has expressed a different sense. In general, the verbcharacterizes that which makes effort to separate itself from the point at which it is arrested; in particular, it is to jump, to escape, to be emancipated. Byis      understood the state of a thing suspended, separated from the point toward which it inclines. The Chaldaicsignifies properly eccentric.

NI. Root analogous to the roots whose expression it manifests.
The Arabicindicates the state of that which is raw.
(romp.) An offspring, a son. See.
(comp.)Light manifested in its production, splendour. See.

NCH. That which is injurious to existence ar­rests, restrains, represses it.
A blow, a lesion; chastisement, torment: action of rebuking, chastising, treating harshly, punishing; bruising, striking, sacrificing; etc.
The Arabic presents in general the same ideas as the Hebrew. Is it the same with the Syriac

NL. Every idea of suite, series, sequence, con­sequence: every idea of abundant succession, of effusion
holding to the same source. The Arabic words
, all present the sense of succeeding, following in great number, furnishing, giving, rendering abundantly.

NM. Individual existence represented by the sign, being universalized by the adjunction of the collective sign, forms a root whence is developed the idea of sleep. This hieroglyphic composition is worthy of closest attention. One is inclined to believe that the natural philosophy of the ancient Egyptians regarded sleep asa sort of universalization of the particular being. See and-
The Arabiconly participates in the Hebraic root in the case where the verbsignifies to exhale, to spread out, in speaking of odqurs; for when it express the action of spreading rumours, cursing, calumniating, it results from another formation. Besides it can be remarked that nearly all in the same case; and this, for the reason shown in the grammar, with regard to this sign when it has become initial adjunction.

NN. The sign of individual and produced exist­ence, being united to itself as augmentative sign, con­stitutes a root whose use is to characterize the continuity of existence by generation. It is a new production which emanates from an older production to form a continuous chain of individuals of the same species.
The Arabichas not preserved the ideas developed
by the Hebraic root. It can only be remarked that is one of the names which has been given to Venus, that is to say, to the generative faculty of nature.
That which is propagated abundantly, that which spreads and swarms; in a restricted sense, the specie of fish; action of abounding, increasing.
Every new progeny added tothe older, every extension of lineage, family, race. See•

NS. Every idea of vacillation, agitation, literally as well as figuratively: that which wavers, which renders uncertain, wavering.
In a restricted sense, a flag, an ensign, the sail of a ship: in a broader sense, a movement of irresolution, uncertainty; from the idea of flag develops that of putting in evidence, raising: from the idea of irresolution, that of tempting, of temptation.
The Arabic has only an onomatopoetic root which describes the noise of a thing floating, as water; conse­quently, characterizing literally, that which imitates the movement of waves; figuratively, that which is given over to such a movement.

NH. This root expresses the idea of everything weak,soft, feeble, without consistency.
The arabic signifies literally an herb fresh and tender. In a more extended sense, it is every idea of movement within one­self, vacillation, trepidation, oscillation.
That which is weak, without strength ; that which is variable; which changes, vacillates, totters; which goes from one side to another: it is, in a broader sense, the impulse given to a thing to stir and draw it from its torpor.
(comp.) That which is easy, pleasant, convenient, agreeable.
(comp.) In a restricted sense, a new born infant : in a figurative sense, the primary impulse given to vital element.

NPH. Every idea of dispersion, ramification, effusion, inspiration ; of movement operated inwardly from without, or outwardly from within: distillation if the object is liquid, a scattering if the object is solid. See.
The Arabichas in general, the same ideas. In particular, it is, in the modern idiom, the action of snuffing, blowing the nose.

NTZ. That which reaches its term, end, extreme point: that which is raised as high and spreads as far as it can be, according to its nature.
The Arabic does not differ from the Ilebrew in the radical sense.In a restricted sense one understands by the verb, the action of giving a theme, furnishing authority, confirming, demonstrating by text, by argument, etc.
The end of every germination, the flower, and the action of blossoming; the term of all organic effort, the feather, and the action of flying; the end of all desire; splendour, and the action of being resplendent, gleaming, shining See.

I (intens.) From the idea of attaining to the highest point, comes that of flying; from that of flying, that of vulture and every bird of prey; from this latter, taken in the figurative and intensive sense, that of ravaging, devastating, wrangling over plunder, stealing, robbing; etc.

NCQ. This root, which contains the idea of oid, is applied metaphorically to that which is related to this idea: thence, every hollow, cavernous place; every excavated space: an innocent being, one without vice, without evil thought; that which is free from all stain, impurity; which is purified, absolved; fair, white. In a figurative and restricted sense, milk; the nursling which sucks, an infant. See
The Arabicis an onomatopoetic root which depicts every kind of deep, raucous, sound, like the grunting of a pig, cawing of a crow, etc.

NR. The root, united by contraction to the sign of produced existence, constitutes a root whose purpose is to characterize that which propagates light, literally as well as figuratively: thence,
A lamp, a beacon, a torch: a sage, a guide; that which enlightens, shines, is radiant: metaphorically, a public festivity, an extreme gladness. See•
The Arabicsignifies literally, fire.

NSH. This root which is applied to the idea of things temporal and transient, in general, expresses their instability, infirmity, decrepitude, caducity: it characterizes that which is feeble and weak, easy to seduce, variable, transitory; literally as well as figuratively.
The Arabic characterizes in particular, the absorp­tion of water by the earth; in the modern idiom it signifies, to whisk flies.
Every idea of mutation, permutation, subtraction, distraction, cheating, deception, iceakness, tcrong, etc.

NTH. Every corporeal division. In a restricted sense, a member.
The Arabiccharacterizes extension given to any­thing whatsoever. The verbexpresses literally, the action of oozing through, of perspiring.
.A morsel of something, a piece, a portion; a section: action of parcelling out, of dissecting, etc.