A F irst character of the alphabet in nearly all known idioms. As symbolic image it represents universal man, mankind, the ruling being of the earth. In its hieroglyphic acceptation, it characterizes unity, the central point, the abstract principle of a thing. As sign, it ex­presses power, stability, continuity. Some grammarians make it express a kind of superlative as in Arabic; but this is only a result of its power as sign. On some rare occasions it takes the place of the emphatic article either at the beginning or at the end of words. The rabbis use it as a sort of article. It is often added at the head of words as redundant vowel, to make them more sonorous and to add to their expression.
Its arithmetical number is 1.

AB. The potential sign united to that of in­terior activity produces a root whence come all ideas of productive cause, efficient will, determining movement, generative force. In many ancient idioms and particularly in the Persian this root is applied especially to the aqueous element as principle of universal fructification.

All ideas of paternity. Desire to have: a father: fruit. In reflecting upon these different significa­tions, which appear at first incongruous, one will perceive that they come from one another and are produced mutually.
The Arabiccontains all the significations of the Hebraic root. As noun, it is father and paternity, fruit and fructification; that which is producer and produced; that which germinates and comes forth as verdure upon the earth. As verb it is the action of tending toward a desired end, proceeding, returning, etc.

(intensive) That which grows, is propagated : vegetation, germination.

(compound) All ideas of lore, sympathy, inclination, kindness. It is the sign of life G which gives to the idea of desire to have, contained in the root, the movement of expansion which transforms it into that of love. It is, according to the etymological sense, that which seeks to spread out.

{comp.) This is, in a broader sense, the Universal Mystery, the Matrix of the Universe, the Orphic Egg, the World, the Vessel of Isis, the Pythonic Mind: in a more restricted sense, belly; leather bottle, cavity, vase, etc.

AG. This root, which is only used in composi­tion, cnaracterizes in its primitive acceptation, an acting thing which tends to be augmented. The Arabicex­presses ignition, acrimony, intense excitation.
The Chaldaicsignifies a lofty, spreading tree: the Hebrewo walnut tree the Arabiccontains every idea of magnitude, physically as well as mo­rally. In order to conceive this rootaccording to Its verbal form, we must consider the last characterdoubled. It is thus that the radical verbs in Arabic are formed. These verbs are not considered as radical by the Arabic grammarians; but on the contrary, as de­fective and for this reason are called surd verbs. These grammarians regard only as radical, the verbs formed of three characters according to the verbto do, which they give as verbal type. It is therefore
from this false supposition, that every verbal root must possess three characters, that the Hebraist grammarians misunderstood the true roots of the Hebraic tongue.

AD. This root, composed of the signs of power and of physical divisibility, indicates every distinct, single object, taken from the many.
The Arabicconceived in an abstract manner and as adverbial relation, expresses a temporal point, a de­termined epoch: when, whilst, whereas.
That which emanates from a thing: the power of division, relative unity, an emanation; a smoking fire brand.
(romp.) That which is done because of or on occasion of another thing: an affair, a thing, an occurrence.
(comp.) Every idea of force, power, necessity: see.

AH. Vocal principle. Interjective root to which is* attached all passionate movements of the soul, those which are born of joy and pleasure as well as those which emanate from sorrow and pain. It is the origin of all interjective relations called interjections by the grammarians. Interjections, says Court de Gébelin, vary­ing but slightly as to sound, vary infinitely according to the degree of force with which they are pronounced. Sug­gested by nature and supplied by the vocal instrument, they are of all times, all places, all peoples; they form an universal language. It is needless to enter into the detail of their various modifications.
The potential sign united to that of life, forms a root in which resides the idea most abstract and most difficult to conceive,—that of the will; not however, that of determined or manifested will, but of will in potentiality and considered independent of every object. It is volition or the faculty of willing.
Determined will: action of tcilling, desiring, tending toicard an object. See.
Manifested will: place of the desire, ohject of the will, represented by the adverbial relation where. See,
(comp.) Action of desiring, loving, willing. See
(comp.) A raised, fixed place, where one dwells by choice, a tent. See•

AO. The potential sign united to the univer­sal convertible sign, image of the mysterious link which joins nothingness to being, constitutes one of the most difficult roots to conceive which the Hebraic tongue can offer. In proportion as the sense is generalized, one sees appear all ideas of appetence, concupiscible passion, vague desire: in proportion as it is restricted, one dis­cerns only a sentiment of incertitude, of doubt, which becomes extinct in the prepositive relation or.
The Arabic has exactly the same meaning. (comp.) Desire acting interiorly. See
(comp.) Desire acting exteriorly. See.
(comp.) Action of longing ardently, desiring, inclining with passion. See.
(comp.) Desire projected into space, represented by the adverbial relation perhaps. See•
(comp.) Desire vanishing, being lost in space in nothingness. See*
(comp.)  Action of         drawing into one’s     will. See
(comp.) Action of    hastening, pressing        toward a desired end. See.
(comp.) Desire given over to its own movement, producing ardour,           fire; that which burns,          in its       literal as
well as its figurative sense.       See■
(comp.) Action of having the same desire, the same will; agreeing, being of the same opinion. See

AZ. This root, but little used in Hebrew, de­signates a fixed point in space or duration; a measured distance. It is expressed in a restricted sense by the adverbial relations there or then.
The Arabic characterizes a sort of locomotion, agitation, pulsation, bubbling, generative movement. As verb it has the sense of giving a principle; of founding. The Chlaldaic expresses a movement of ascension accord­ing to which a thing is placed above another in consequence of its specific gravity. The Ethiopic (azs) develops all ideas of command, ordination, subordination.
This is, properly speaking, the action of gas which is nxhaled and seeks its point of equilibrium: figuratively, it is the movement of the ascension of fire, ether, gaseous fluids in general.

AH. The potential sign united to that of elementary existence. image of the travail of nature, produces a root whence result all ideas of equilibrium, equality, identity, fraternity. When the signcharacterizes principally an effort, the roottakes the meaning of its analoguesand represents a somewhat violent action. It furnishes then all ideas of excitation and becomes the name of the place where the fire is lighted, the hearth.
Brother, kinsman, associate, neighbour: the common hearth where all assemble.
The Arabic contains all the meanings attributed to the Hebrew

One: first: all ideas attached to identity, tounity.
All ideas of junction, adjunction, union, reconciliation. Bulrush, reed, sedge.
(comp.) All ideas of adhesion, apprehension, agglomeration, union, possession, heritage.

(comp.) That which is other, following, pos­terior; those who come after, who remain behind; des­cendants, etc.
AT. This root is scarcely used in Hebrew except todescribe a sound, or a slow, silent movement. The Arabic expresses any kind of murmuring noise.
A magic murmur; witchcraft, enchantment.

AI. Power accompanied by manifestation, forms a root whose meaning, akin to that which we have found in the root, expresses the same idea of desire, but less vague and more determined. It is no longer sentiment, passion without object, which falls into incertitude: it is the very object of this sentiment, the centre toward which the will tends, the place where it is fixed. Are­markable thing is, that if the rootis represented in its most abstract acceptation by the prepositive relation or, the rootis represented, in the same acceptation, by the adverbial relation where.
The Arabicexpresses the same assent of the will, being restricted to the adverbial relation yes. As pronominal relation,distinguishes things from one another; when this root is employed as verb it expresses in the action of being fixed in a determined
place, choosing an abode, being united voluntarily to a thing; etc.

Every centre of activity, every place distinct, separate from another place. An isle, a country, a region; whereone is, where one acts.

(comp.) Every idea of antipathy, enmity, anim­adversion. It is an effect of the movement of contraction upon the volitive centre by the sign of interior activity•

(comp.) A vapour, an exhalation, a contagion: that which is spread without. See
Every exact centre of activity: in a restricted sense, a vulture, a crow: in an abstract sense, irhcrc, there where.
(comp.) The restriction of place, of mode; where and in what fashion a thing acts, represented by the adverbial relations wherefore? how? thus? See.
(comp.) A ram, a deer; the idea of force united to that of desire. See.
(comp.) Every formidable object, every being leaving its nature; a monster, a giant. It is the root considered as expressing any centre of activity whatso­ever, which assumes the collective sign. to express a disordered will, a thing capable of inspiring terror. Absence of all reality. See (comp.) Intellectual principle constituting man I shall explain in the notes how the root. united to the root> has formed the compound rootwhich has become the symbol of intellectual man.
(comp.) Every idea of constancy, tenacity of will: that which is rude, harsh, rough, obstinate.

ACH. This root, composed of the signs of power
and of assimilation, produces the idea of every compression, every effort that the being makes upon himself or upon another, to fix him or to be fixed. It is a tendency to make compact, to centralize. In the literal acceptation it is the action of restraining, of accepting. In the figu­rative and hieroglyphic sense it is the symbol of concen­tric movement tending to draw near. The contrary move­ment is expressed by the opposed root
It must be observed as a matter worthy of the greatest attention, that in an abstract sense the rootrepresents the adverbial relation yes, and the rootthe adverbial

relation no. The rootexpresses again in the same sense, but, however, certainly.
The Arabiccontains, as the Hebrewall ideas of pressure, compression, vehemence.
The Arabicsignifies anger, malice, hateful
passion. The Syriacis a name of the devil.
Every idea of intrinsic quality, mode, etc.

AL. This root springs from the united signs of power and of extensive movement.- The ideas which it develops are those of elevation, force, power, extent. The Hebrews and Arabs have drawn from it the name of GOD.
Hieroglyphically, this is the symbol of excentric force. In a restricted sense, it is that which tends toward an end, represented by the designative or adverbial re­lations to, toward, for, by, against, upon, beneath, etc.
The Arabicis employed as the universal desig­native relation the, of the, to the, etc. As verb, it ex­presses in the ancient idiom, the action of moving quickly, going with promptness from one place to another: in the modern idiom it signifies literally, to be wearied by too much movement.
(intens.) In its excess of extension, it is that which passes away, which is empty, vain; expressed by the adverbial relations no, not, not so, nought, nothing; etc.
A raised dwelling, a tent.
Action of rising, extending, vanishing, filling time or space.
All ideas of virtue, courage or vigour, of physical and moral faculties; of extensive and vegetative force: an oak, a ram, a chief, a prince; the door posts, threshold; etc.

AM. The potential sign united to that of ex­terior activity; as collective sign it produces a root which develops all ideas of- passive and conditional casuality, plastic force, formative faculty, maternity.
Mother, origin, source, metropolis, nation, family, rule, measure, matrix. In an abstract sense it is conditional possibility expressed by the relation if. But when the mother vowel, gives place to the sign of material nature, then the rootloses its conditional dubi­tative expression and takes the positive sense expressed by with.
The Arabiccontains all the significations of the Hebraic root. As noun it is mother, rule, principle, origin; in a broader sense it is maternity, the cause from which all emanates, the matrix which contains all; as verb, it is the action of serving as example, as model; action of rul­ing, establishing in principle, serving as cause; as ad­verbial relation it is a sort of dubitative, conditional in­terrogation exactly like the Hebrew; but what is quite remarkable is, that the Arabic root, in order to express the- adverbial relation with, does not take the sign of material naturebefore that of exterior activity. it takes it after; so that the Arabic instead of saying. says in an inverse manner. This difference proves [hat the two idioms although having the same roots have not been identical in their developments. It also shows that it is to Phoenician or to Hebrew that the Latin origins must be brought back, since the word cum (with)
is derived obviously from, and not from
This modification, not used in Hebrew, signi­fies in Chaldaic the basis of things.See

AN. An onomatopoetic root which depicts the agonies of the soul; pain, sorrow, anhelation.

The Arabicused as verb, signifies to sigh, to complain.
Every idea of pain, sorrow, trouble, calamity.
The signs which compose this root are those of power and of individual existence. They determine to­gether the seity, sameness, selfsameness, or the me of the being, and limit the extent of its circumscription.
In a broader sense, it is the sphere of moral activity; in a restrictedsense, it is the body of the being. One says in Hebrew,I; as if one said my sameness, that which constitutes the sum of my faculties, my circumscrip­tion.
The Arabicdevelops in general the same ideas as
the Hebrew JN. In a restricted sense this root expresses, moreover, the actual time, the present; as adverbial re­lation it is represented by, that, but, provided that.
When the roothas received the universal convertible sign, it becomes the symbol of being, in general. In this state it develops the most opposed ideas. It ex­presses all and nothing, being and nothingness, strength and weakness, virtue and vice, riches and poverty; ac­cording to the manner in which the being is conceived and the idea that one attaches to the spirit or matter which constitutes its essence. One can, in the purity of the Hebraic tongue, make these oppositions felt to a cer­tain point, by enlightening or obscuring the mother vowel in this manner:

When the sign of manifestation replaces the convertible sign in the root:, it specifies the sense; but in a fashion nevertheless, of presenting always the contrary of what is announced as real: so that wherever the wordis presented it expresses absence.

AS. Root but little used in Hebrew where it is ordinarily replaced by. The Arabicpresents all ideas deduced from that of basis. In several of the an­cient idioms the very name of the earth has been drawn from this root, as being the basis of things; thence is also derived the name of Asia, that part of the earth which, long considered as the entire earth, has preserved, not­withstanding all its revolutions, this absolute denomina­tion.
The Chaldaichas signified in a restricted sense a physician; no doubt because of the health whose basis he established. The Syriac, Samaritan and Ethiopic follow in this, the Chaldaic.

AH. Root not used in Hebrew. It is an onom- atopoetic sound in the Arabic, ah! alas! used in de­fending something. The Chaldaic, characterizes
vegetable matter.
The Arabic expressionas a defense, a rejection, gives rise to the compound wordwhich signifies an ironical hyperbole.

APH. Sign of power united to that of speech,
constitutes a root, which characterizes in a broad sense, that w hich leads to a goal, to any end whatsoever; a final cause. Hieroglyphically, this root was symbolized by the image of a wheel. Figuratively, one deduced all ideas of impulse, transport, envelopment in a sort of vortex, etc.
The Arabicis an onomatopoetic root, developing all ideas of disgust, ennui, indignation. In the ancient language it was received in the same sense as the Hebrew , and represented the adverbial relation why.

That part of called compréhension or comprehension . In a very restricted sense, the nose: figurativelv, wrath.

A.OPh. Action of conducting to an end, of involving, enveloping in a movement of rotation; action of seizing with the understanding; action of being impassioned. excited, etc.

ATZ. Every idea of bounds, limits; of repressing force, term, end.
The Arabicexpresses in general, that which is closed and restricted; the central point of things. The Chaldaiccontains every idea of pressure and com­pression. The analogous Arabic rootin the modern idiom, signifies every kind of doubling, reiteration. In conceiving the rootas representing the centre, sub­stance, depth of things, one finds, in its redoubling a very secret, very hidden place; a shelter, a refuge.
Action of hastening, drawing near, pushing to­ward an end.

ACQ. Every idea of vacuity. Root little used in Hebrew except in composition.
The Hebrew wordsignifies literally, a irild goat ; the Arabicas verb, designates that which is nauseous.

AR. This root and the one which follows are very important for the understanding of the Hebraic text. The signs which constitute the one in question here, are those of power and of movement proper. Together they are the symbol of the elementary principle, whatever it may be, and of all which pertains to that element or to nature in general. Hieroglyphicallywas represented by the straight line, andby the circular line.•

conceived as elementary principle, indicated direct move­ment. rectilinear;relative movement, curvilinear,
gyratory.
That which belongs to the elementary principle, that which is strong, vigorous, productive.
The Arabicoffers the same sense as the Hebrew1. It is ardour, impulse in general: in a restricted sense, amor­ous ardour; action ot giving oneself to this ardour; union of the sexes.
That which flow's, that which is fluid: a river.The Chaldaicsignfies air.
Fire, heat; action of burning.
Light; action of enlightening, instructing. Life, joy, felicity, grace; etc.
(mtens.) In its excessive force, this root developsthe ideas of cursing, of malediction.
(co,ap.) Tapestry, woven material.
(comp.) A gathering, a mass.
(comp.) A cedar.
'(comp.)       Every  prolongation,   extension,  slack­
ness.
or in Chaldaic(comp.) The earth.

ASh. This root, as the preceding one, is sym­bol of the elementary principle whatever it may be. It is to the root, w'hat the circular line is to the straight line. The signs which constitute it are those of power and of relative movement. In a very broad sense it is every active principle, every centre unfolding a circumference, every relative force. In a more restricted sense it is fire considered in the absence of every substance.
The Hebraic genius confounds this root with the root, and considers in it all that which is of the basis and foundation of things; that which is hidden in its principle; that which is absolute, strong, unalterable; as the appearance of fire.

The Arabicdesignates that which moves with agility, vehemence. This idea ensues necessarily from that at­tachedto the mobility of fire,
Action of founding, making solid, giving force
and vigour.
(comp.) Power, majesty, splendour.
(comp.) Man. See.

ATH. The potential sign united to that of sym­pathy and of reciprocity, constitutes a root which develops the relations of things to themselves, their mutual tie, their sameness or selfsameness relative to the universal soul, their very substance. This root differs from the root in what the former designates as the active existence of being, I, and what the latter designates as the passive or relative existence, thee.is the subject, following the definition of the Kantist philosophers;is the object.
That which serves as character, type, symbol, sign, mark, etc.
The being, distinguished or manifested by its sign; that which is real, substantial, material, con­sistent. In the Chaldaic,signifies that which is, and that which is not.
The Arabicindicates        as noun,   an irresistible argument, supernatural sign, proof; as verb, it is the action of convincing by supernatural signs or irresistible arguments.