I. This character is the symbol of all manifested power. It represents the hand of man, the forefinger. As grammatical sign, it is that of potential manifestation, intellectual duration, eternity. This character, remark­able in its vocal nature, loses the greater part of its fa­culties in becoming consonant, where it signifiesonly a material duration, a refraction, a sort of link as, or of movement as.
Plato gave particular attention to this vowel which he considered as assigned to the female sex and designated consequently all that which is tender and delicate.
The Hebraist grammarians who rank this character among the liccmanthcs, attribute to it the virtue of ex­pressing at the beginning of words, duration and strength; but it is only a result of its power as sign.
I have shown in my Grammar what use the idiomaticgenius of the Ilebraic tongue made of the mother vowel in the composition of compound radical verbs as initial adjunction.
Its arithmetical number is 10.

IA. This root manifests the potential faculties of things
The Arabicexpresses, as adverbial or interjective relation, all the movements of the soul which spring from' admiration, astonishment, respect; o! oh! ah!
That which is suitable, worthy, conformable with the nature of things, specious, decent; that which has beauty, elegance, etc.
(comp.) That which desires ardently. See.
(comp.) Every idea of proneness, inclination: that which aspires, tends toward an object. See.
(comp.) A river. See

IB. Onomatopoetic root which describes the yelping  of a dog.  Figuratively it is a cry, howl, vociferation. The Ethiopic(ibbe) signifies jubilation.

IG. Every idea of fatigue, languor, sadness, as result of long continued action. See.
The Arabicindicates an overwhelming, stifling heat.

ID. The sign of potential manifestation, united to the root, image of every emanation, of every divi­sional cause, forms a remarkable root, whose purpose is to produce ideas relative to the hand of man.
The Arabicpresents exactly the same ideas as the Hebrew.
In the literal and restricted sense, the hand; in the figurative and general sense, it is the faculty, executiveforce, power of acting, dominion: it is every kind of aid, instrument, machine, work, term; administration, liberal­ity, faith, protection: it is the symbol of relative unity, and of the power of division; it is the maram, boarder, edge; the point by which one grasps things; it is the place, the point that one indicates, etc.
(comp.) Every idea of power and of force: that which is irresistible in good as in evil: fate, destiny, nec­essity.
(intens.) Action of throwing, hurling with the hand; of issuing, sending; of spreading, divulging, etc.

IEH. Absolute life manifested, Eternity, the eternally living Being: God.
The Arabichas lost all the intellectual ideas developed by the Hebraic root, but the Syriacand the Samaritan, signify alike the Absolute Being. By the is understood only a sort of call.
(comp.) Action of being fruitful, manifesting  fruits; a litter, a burden. Action of bearing, produciug. See.
(comp.) Divine emanation, Ood given: it is the name of the Jewish people, or that of Judah, from which it is derived.

IO. Every luminous manifestation; everything intelligible.
This root no longer exists in Arabic in its primitive simplicity. It is found only in the Coptic word loll to designate the moon; it is rather remarkable that the same
Arabic word, designates the sun. This last word, in receiving the guttural aspiration in> signifies literal­ly the day, and is used sometimes in place of.
(comp.) The luminous, continued, universalized manifestation: day. See.

The Arabichas conserved none of the intellectual ideas contained in the Hebrew. As noun, it is, in a restricted sense, a day; as verb, to fix a day, to adjourn.
(comp.) The being, passing from power into action: the manifested being. See. In a broader sense, the generative faculty of nature, the plastic force: in a more restricted sense, a thing indeterminate, tender, soft, easy, suitable to receive all forms; clayey, ductile land; a mire; etc.

IZ. Root not used in Hebrew nor in Arabic.
(comp.) To mediate, to think. See, and also the other positive roots which receive the initial adjunction in large numbers.

IHE. Root not used in Hebrew nor in Arabic. (comp.) Manifestation of unity; actionof being united, state of being one, unique, solitary. See.
(comp.) Every idea of tension, attention, ex­pectation ; action of suffering, having anxiety, hoping, etc: See
(comp.) Action of being heated, burned, literal ly and figuratively. See.
(comp.) To be barefooted. See (comp.) Every idea of origin, source, race. See. It is considered here as central principle.

IT. Root not used in Hebrew.

II. Manifestation of all spiritual power, of all intellectual duration. In a more restricted sense, the mind.
In Chaldaic, it is the name of the Eternal; that by which one finds translated the Ineffable Name the interpretation of which I have given in my notes. The name is often written in the Targum the Spirit of Spirits, the Eternity of Eternities.(comp.) Incorporated spirit: in a restricted sense, every spirituous liquor, wine.

ICH. Manifestation of restriction; that is to say, the place wherein things are restricted, the side.
The Arabic does not rightfully possess this root; the Arabic words which are here attached are derived from the Persian, which signifies one.

IL. Every idea of emission and of prolongation.
The Arabicis applied only to teeth and to their different forms.
Action of filling the air with cries; a lively song; a jubilation.

IM. The sign of manifestation united to that of exterior action as collective sign, composes a root whose purpose is to indicate universal manifestation and to develop all ideas of mass and accumulation. The intellectual force of this root is weakened in Arabic, since this idiom has not conserved the characterization of the plurality of things as in Hebrew. It is the root, whose expression is much less forceful, which has replaced It; also, the manner of forming the plurals of nouns with numberless anomalies and irregularities, has become one of the greatest difficulties of the Arabic tongue.
In a literal and restricted sense, the sea; that is to say, the universal aqueous manifestation, the mass of waters.
As noun, the Arabic, signifies the sea, and as verb, to submerge. This word is preserved in the Coptic, and appears not to be foreign to the Japanese umi,
(comp.) Bay; that is to say, universal luminous manifestation. See

.IN. The sign of manifestation united to that ofindividual and produced existence, composes a root whence are developed all ideas of particular manifestation and of individual being : thence the accessory ideas of particular­ity, individuality, property.
The Arabichas preserved scarcely any of the intellectual ideas developed by the Hebrew. This ancient root, however, still forms the plural of masculine nouns in Arabic, as in Chaldaic and Syriac, but it is often changed intofollowing the usage of the Samaritans, and more often disappears entirely allowing this same plural to be formed in the most irregular manner.
That which manifests individual sentiment, existence proper, interest: that which is relative to a determined centre, to o particular point; that which draws to itself, appropriates, envelops, involves in its vortex; de­prives, oppresses others for its own interest : every internal movement, every desire for growth.
(comp.) Generative faculty of nature, plastic force: in a restricted sense, a dove, symbol of fecundating warmth.

IS. Root not used in Hebrew. The Arabic appears to indicate a movement of progression.

IOH. Everything hollow, empty and fit to receive another, as a vessel, a shovel, etc.
The Arabic i onomatopoetic root, depicts the cry of one who wishes to catch something, or seize it with the hand.
(comp.) Every kind of convention, appointing the day, place, time for an assembly, a fête, a resolution. See.
(comp.) That which is rough, steep. See
(comp.) That which covers, envelops, as a garment See.
(comp.) Every thing which is raised; which groics, augments, profits. See.
(comp.) Every movement which tires, fatigues. See.
(comp.) Every kinrl of consultation, delibera­tion-. every thing which tends to fix upon a point, to de­termine. See.
(c-omp.) That which surrounds, defends a thing, as the covering of the kernel, bark of the tree, skin of the body: a forest, a thicket of trees, to protect, to pre­serve a habitation, etc. See.

IPH. The sign of manifestation united to that of speech, constitutes a root which is applied to ail ideas of beauty, grace, charm, attraction.
The Arabicis only preserved in the composition of words as inbeautiful,beauty, etc.
ITZ. Root not used in Hebrew; but it expresses every idea of progeny and propagation in the Arabic which signifies to grow, in speaking of plants; in the Syriac it designates a tribe, a nation.

ICQ. Every idea of obedience and subjection.
The Arabiccharacterizes literally that which is white.

TR. Every idea of respect, of fear, of reverence, of veneration.
The Arabicsignifies a thing which is polished, smooth, without roughness, but firm, as crystal, it is alsoa thing of igneous nature; but in this case the Arabic word jt; is applied to the root

ISH. The sign of manifestation joined to that of relative movement, or by contraction with the elementary root, produces a root whence come all ideas of reality, substantiality: in general, it is the substantial, effective being; in particular, an old man. This root often expresses the state of being, of appearing like, of being manifested in substance.
This root is not preserved in Arabic in its original purity; it has become onomatopoetic and idiomatic like many others; the verbhas signified in a restricted sense, to leap, gambol, give way to joy.

ITH. Root not used in Hebrew; but in Clialdaic, in the Syriac, in the Samaritan, it expresses always the essence and objective nature of things. See.