Full text of "The Hebraic tongue restored : and the true meaning of the Hebrew words re-established and proved by their radical analysis"

The

Hebraic Tongue
Restored

Fabre d' Olivet

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**-r

a r$

This Edition of " The Hebrew Tongue Restored''
is printed from type and is Limited to 500 copies,

By Fabre d'Oliuet

Done in English by Mayan Louise Redfield

Hermeneutic Interpretation of the Origin of the

Social State of Man and of the Destiny

of the Adamic Race

The Golden Verses of Pythagoras

The Hebraic Tongue Restored and the True
Meaning of the Hebrew Words Re-estab-
lished and Proved by their Radical
Analysis

The Hebraic Tongue
Restored

And the True Meaning of the Hebrew

Words Re-established and

Proved by their Radical

Analysis

Fabre d'Olivet

Done into English by

Nayan Louise Redfield

rnrp

'He who can rightly pronounce it. causeth
heaven and earth to tremble, for it la the

NAME
which rueheth through the universe.'

G. P. Putnam's Sons

New York and London

Cbe Knickerbocker press
1921

BY
NAYXN LOUISE REDFIELD

SET UP BY

THE INTERNATIONAL PRESS, NEW YORK
Printed in the United States of America

To THE TORCH-BEARERS OF THE SEVEN-TONGUED-FLAME

WHO HAVE EVER BEEN THE PATH-FlNDERS AND

LIGHTS ON THE WAY-OF-KNOWING

AND BEING, I OFFER AT THE

DAWN-OF-THE-NEW-DAY

THIS VOLUME

Sfacg]
Annex j

TO THE READER

I would direct attention to the English word-for-word
translation given in the Literal Version of the Cosmogony
of Moses. This translation is d'Olivet's, and in the foot-
notes which accompany it I have retained his selection of
words some of which are now obsolete. In the "Correct
Translation" at the close of the volume I have, however,
set aside some of the quaint words making choice of more
modern ones.

N. L. R.

TRANSLATOR'S FOREWORD.

THE HEBRAIC TONGUE RESTORED is a strong appeal to
those who, realizing that the time of philosophy is past
and the time of religion at hand, are seeking for those
higher truths the spreading knowledge of which has
already altered the complexion of the world and signalled
the approaching end of materialism.

In this prodigious work of Fabre d'Olivet, which first
appeared in 1815, he goes back to the origin of speech and
rebuilds upon a basis of truly colossal learning the edifice
of primitive and hieroglyphic Hebrew, bringing back the
Hebraic tongue to its constitutive principles by deriving
it wholly from the Sign, which he considers the symbolic
and living image of the generative ideas of language. He
gives a neoteric translation of the first ten chapters of the
SEPHER OF MOSES (Genesis) in which he supports each
with a scientific, historic and grammatical commentary
to bring out the three meanings: literal, figurative and
hieroglyphic, corresponding to the natural, psychic and
divine worlds. He asserts plainly and fearlessly that the
Genesis of Moses was symbolically expressed and ought
not to be taken in a purely literal sense. Saint Augustine
recognized this, and Origen avers that "if one takes the
history of the creation in the literal sense, it is absurd
and contradictory."

Fabre d'Olivet claims that the Hebrew contained in
Genesis is the pure idiom of the ancient Egyptians, and
considering that nearly six centuries before Jesus Christ,
the Hebrews having become Jews no longer spoke nor
understood their original tongue, he denies the value of the
Hebrew as it is understood today, and has undertaken to
restore this tongue lost for twenty-five centuries. The truth

of this opinion does not appear doubtful, since the Hebrews
according to Genesis itself remained some four hundred
years in Egypt. This idiom, therefdre, having become
separated from a tongue which had attained its highest
perfection and was composed entirely of universal, intel-
lectual, abstract expressions, would naturally fall from
degeneracy to degeneracy, from restriction to restriction,
to its most material elements; all that was spirit would
become substance; all that was intellectual would become
sentient ; all that was universal, particular.

According to the Essenian tradition, every word in
this Scphcr of Moses contains three meanings the positive
or simple, the comparative or figurative, the superlative
or hieratic. When one has penetrated to this last mean-
ing, all things are disclosed through a radiant illumina-
tion and the soul of that one attains to heights which those
bound to the narrow limits of the positive meaning and
satisfied with the letter which killeth, never know.

The learned Maimonides says "Employ you reason,
and you will be able to discern what is said allegorical-
ly, figuratively and hyperbolically, and what is meant
literallv."

HARTFORD, CONN.
October, IQI&

NAYAN LOUISE KEDFIELD

NOTE.

It may be noted by the careful student that the Syriac characters
in this volume are in some instances not exactly correct. Unfor-
tunately, the impossibility of securing better types necessitated the
use of these unsatisfactory forms. For this the author and the pub-
lishers ask the indulgence of the reader.

THE HEBRAIC TONGUE RESTORED

AND THE TRUE MEANING OF THE HEBREW

WORDS RE-ESTABLISHED AND PROVED

BY THEIR RADICAL ANALYSIS.

In this work is found:

1st INTRODUCTORY DISSERTATION upon the
Origin of Speech, the study of the tongues which
can lead to this origin and the purpose that the
Author has in view;

2nd. HEBRAIC GRAMMAR founded upon new prin-
ciples, and made useful for the study of tongues in
general ;

3rd. SERIES OF HEBRAIC ROOTS considered
under new relations, and destined to facilitate the
understanding of language, and that of etymological
science ;

4th. PRELIMINARY DISCOURSE;

5th. Translation into English of the first ten chapters
of the Sepher, containing the COSMOGONY OF
MOSES

This translation, destined to serve as proof of the
principles laid down in the Grammar and in the Dictionary,
is preceded by a LITERAL VERSION, in French and in
English, made upon the Hebrew Text presented in the orig-
inal with a transcription in modern characters and accom-
panied by critical and grammatical notes, wherein the
interpretation given to each word is proved by its radical
analysis and its comparison with the analogous word in
Samaritan, Chaldaic, Syriac, Arabic or Greek.

CONTENTS
OF PART FIRST

INTRODUCTORY DISSERTATION.

PAGE

1. Upon the Origin of Speech and upon the Study of

the Tongues which, can lead to it .-.; 3

11. Hebraic Tongue : Authenticity of the Sepher of

Moses; Vicissitudes experienced by this book. . 21

111. Continuation of the Re volutions of the Sepher. Origin

of the Principal Versions which have been made 37

HEBRAIC GRAMMAR.

Chapter I. General Principles.

1. The Real Purpose of this Grammar 55

11. Etymology and Definition 60

111. Division of Grammar: Parts of Speech 65

IV. Hebraic Alphabet : Comparative Alphabet 70-71

Chapter II. Signs Considered as Characters.

1. Hebraic Alphabet: its vowels: its origin 73

xiii

Xi v CONTENTS

PAGE

11. Origin of the Vowel Points 77

111. Effects of the Vowel Points. Samaritan Text. ... 84

Chapter III. Characters Considered as Signs.

1. Traced Characters, one of the elements of Language :

Hieroglyphic Principle of their Primitive Form 89

11. Origin of Signs and Their Development: Those of

the Hebraic Tongue 93

111. Use of the Signs : Example drawn from the French 99

Chapter IV. The Sign Producing the Boot.

1. Digression on the Principle and the Constitutive

Elements of the Sign 103

11. Formation of the Root and of the Relation 107

111. Preposition and Inter jectiom 114

Chapter V. The Noun.

1 The Noun Considered under seven relations:

Etymology 119

11. Quality 124

111. Gender 132

IV. Number 135

V. Movement 139

VI. Construct State 147

VII. Signification 150

Chapter VI. Nominal Relations.

1. Absolute Pronouns 151

11. Affixes , 155

111. Use of the Affixes 161

Chapter VII. The Verb.

1. Absolute Verb and Particular Verbs 167

CONTENTS .XV

11. Three Kinds of Particular Verbs '17S

111. Analysis of Nominal Verbs: Verbal Inflection 17Y

Chapter VIII. Modifications of the Verb.

1. Form and Movement 183

11. Tense 187

111. Formation of Verbal Tenses by Means of Pronom-
inal Persons 192

Chapter IX. Conjugations.

1. Radical Conjugation 197

Remarks upon the Radical Conjugation 207

11. Derivative Conjugation 212

Remarks upon the Derivative Conjugation 220

111. Compound Radical Conjugation with the Initial Ad-
junction * . 225

Remarks on the Compound Radical Conjugation.

Initial Adjunction 230

IV. Compound Radical Conjugation with the Initial Ad-
junction J 233

Remarks on the Compound Radical Conjugation. . 238

V. Compound Radical Conjugation with the Termina-

tive Adjunction 241

Remarks on the Compound Radical Conjugation. . 246
VI. Irregular Conjugations 250

Chapter X. Construction of Verbs : Adverbial Relations :
Paragogic Characters: Conclusion.

1. Union of Verbs with Verbal Affixes 255

11. Adverbial Relations 262

111. Paragogic Characters 271

IV. Conclusion 275

XV 1 CONTENTS

PAQB

Radical Vocabulary : Prefatory Note 279

HEBRAIC ROOTS.

K A. .. 287

2 B 300

2 G 310

-I D 318

H H. E 326

1 0. OU. W 334

I Z 339

n E. H. CH 345

ID T 356

" 1 361

D CH. KH 368

? L 377

ID M 385

: N 394

D S 405

P U. H. WH 413

B PH 422

X TZ 430

p KQ 438

1 R 446

5? SH 455

n TH. . 465

The
Hebraic Tongue Restored

PART FIRST

I
INTRODUCTORY DISSERTATION

INTRODUCTORY DISSERTATION.

UPON THE ORIGIN OF SPEECH AND UPON THE

STUDY OF THE TONGUES WHICH CAN LEAD

TO IT.

The origin of speech is generally unknown. It is in
vain that savants of the centuries past have endeavoured to
go back to the hidden principles of this glorious pheno-
menon which distinguishes man from all the beings by
which he is surrounded, reflects his thought, arms him
with the torch of genius and develops his moral faculties;
all that they have been able to do, after long labours, has
been to establish a series of conjectures more or less in-
genious, more or less probable, founded in general, upon
the physical nature of man which they judged invariable,
and which they took as basis for their experiments. I do
not speak here of the scholastic theologians who in order
to extricate themselves from perplexity upon this dif-
ficult point, taught that man had been created possessor
of a tongue wholly formed; nor of Bishop Walton who,
having embraced this convenient opinion, gave as proof,
the conversation of God Himself with the first man, and
the discourses of Eve with the serpent ; l not reflecting
that this so-called serpent which conversed with Eve, and
to which God also spoke, might, therefore, have drawn
from the same source of speech and participated in the
tongue of the Divinity. I refer to those savants who, far
from the dust and clamours of the school, sought in good
faith the truth that the school no longer possessed. More-
over, the theologians themselves had been abandoned long
since by their disciples. Richard Simon, the priest, 2 from

1 Walton, Prolegom I.

2 Rich. Sim. Histoire crit. L. I, ch. 14 et 15.

4 THE HEBRAIC TONGUE RESTORED

whom we have an excellent critical history of the Old
Testament, did not fear, relying upon the authority of
Saint Gregory of Nyssa, to reject theological opinion in
this respect, and to adopt that of Diodorus Siculus and
even that of Lucretius, who attribute the formation of
language to the nature of man and to the instigation of
his needs. 3

It is not because I here oppose the opinion of
Diodorus Siculus or Lucretius to that of the theologians,
that one should infer that I consider it the best. All the
eloquence of J. J. Rousseau could not make me approve
of it. It is one extreme striking another extreme, and by
this very thing departing from the just mean where truth
abides. Rousseau in his nervous, passionate style, pictures
the formation of society rather than that of language : he
embellishes his fictions with most vivid colours, and he
himself, drawn on by his imagination, believes real what
is only fantastic. 4 One sees plainly in his writing a pos-
sible beginning of civilization but no probable origin of
speech. It is to no purpose that he has said that the
meridional tongues are the daughters of pleasure and those
of the North, of necessity : one still asks, how pleasure
or necessity can bring forth simultaneously, words which
an entire tribe agrees in understanding and above all
agrees in adopting. Is it not he who has said, with cold,
severe reason, that language could be instituted only by
an agreement and that this agreement could not be con-
ceived without language? This vicious circle in which a
modern theosophist confines it, can it be eluded? "Those
who devote themselves to the pretension of forming our
tongues and all the science of our understanding, by the
expedients of natural circumstances alone, and by our
human means alone," says this theosophist, 5 "expose

s Diod-Sic. L. II. "At varies linguae sonitus natura subegit

Mittere, et utilitas expressit nomina rerum."

L.UCRET.

* Essai sur I'origlne des Langucs.
5 St.-Martin Esprit des choses, T. II p. 127.

ORIGIN OF SPEECH 5

themselves voluntarily to this terrible objection that they
themselves have raised; for he who only denies, does not
destroy, and he does not refute an argument because he
disapproves of it : if the language of man is an agreement,
how is this Agreement established without language?"

Read carefully both Locke and his most painstaking
disciple Condillac; 6 you will, if you desire, have assisted
at the decomposition of an ingenious contrivance; you
will have admired, perhaps, the dexterity of the decom-
poser ; but you will remain as ignorant as you were before,
both concerning the origin of this contrivance, the aim
proposed by its author, its inner nature and the principle
which moves its machinations. Whether you reflect ac-
cording to your own opinion, or whether long study has
taught you think according to others, you will soon per-
ceive in the adroit analyst only a ridiculous operator who,
flattering himself that he is explaining to you how and
why such an actor dances in the theatre, seizes a scalpel
and dissects the legs of a cadaver. Your memory recalls
Socrates and Plato. You hear them again rebuking harsh-
ly the physicists and the metaphysicians of their time ; 7
you compare their irresistible arguments with the vain
jactancy of these empirical writers, and you feel clearly
that merely taking a watch to pieces does not suffice to
give reason for its movement.

But if the opinion of the theologians upon the origin
of speech offends reason, if that of the historians and the
philosophers cannot hold out against a severe examina-
tion, it is therefore not given to man to know it. Man,
who according to the meaning of the inscription of the
temple of Delphi,* can know nothing only so far as he

Locke. Essay concern. Human Understand. B. Ill; Condillac
Looique.

^ Plat, dial Thcact. Phaedon. Crat.

This famous inscription, Know thyself was, according to Pliny,
a saying of the sage Chilo, a celebrated Greek philosopher who lived
about 560 B. C. He was from Lacedaemon and died of joy, it was
said, embracing his son, victor in the Olympic games.

G THE HEBRAIC TONGUE RESTORED

knows himself, is therefore condemned to be ignorant of
what places him in the highest rank among sentient
beings, of what gives him the sceptre of the earth, of what
constitutes him veritably man, namely Speech! no! that
cannot be, because Providence is just. Quite a consider-
able number of the sages among all nations have pene-
trated this mystery, and if, notwithstanding their efforts,
these privileged men have been unable to communicate
their learning and make it universal, it is because the
means, the disciples or the favourable conditions for this,
have failed them.

For the knowledge of speech, that of the elements
and the origin of language, are not attainments that
can be transmitted readily to others, or that can be taken
to pieces after the manner of the geometricians. To what-
ever extent one may possess them, whatever profound
roots they may have thrown into the mind, whatever
numerous fruits they may have developed there, only the
principle can ever be communicated. Thus, nothing in
elementary nature is propagated at the same time: the
most vigorous tree, the most perfect animal do not pro-
duce simultaneously their likeness. They yield, according
to their specie, a germ at first very different from tty&rn,
which remains barren if nothing from without cooperates
for its development.

The archaeological sciences, that is to say, all those
which go back to the principles of things, are in the same
category. Vainly the sages who possess them are exhaust-
ed by generous efforts to propagate them. The most fertile
germs that they scatter, received by minds uncultivated
or badly prepared, undergo the fate of seeds, which fall-
ing upon stony ground or among thorns, sterile or choked
die there. ; v Our savants have not lacked aid; it is the apti-
tude for receiving it that has been lacking. , The greater
part of them who ventured to write upon tongues, did not
even know what a tongue was ; for it is not enough merely
to have compiled grammars, or to have toiled laboriously

ORIGIN OF SPEECH 7

to find the difference between a supine and a gerund; it
is necessary to have explored many idioms, to have com-
pared them assiduously and without prejudices; in order
to penetrate, through the points of contact of their parti-
cular genius, to the universal genius which presides over
their formation, and which tends to make only one sole
and same tongue.

Among the ancient idioms of Asia, are three that it
is absolutely imperative to understand if one would pro-
ceed with assurance in the field of etymology and rise by
degrees to the source of language. These idioms, that I
can justly name tongues, in the restricted meaning which
one has given to this word, are Chinese, Sanskrit and
Hebrew. Those of my readers who are familiar with the
works of the savants of Calcutta and particularly those
of Sir William Jones, may perhaps be astonished that I
name Hebrew in place of the Arabic from which this
estimable writer derives the Hebraic idiom, and which he
cites as one of the mother-tongues of Asia. I shall explain
my thought in this respect, and at the same time state why
I do not name either Persian, or Uigurian Tataric, which
one might think I had forgotten.

'When Sir William Jones, glancing with observant
eye over the vast continent of Asia and over its numerous
dependent isles, placed therein the five ruling nations,
among which he divided the heritage, he created a geo-
graphical tableau of happy conception and great interest
that the historian ought not to overlook. 8 But in establish-
ing this division his consideration was rather of the
power and extent of the peoples that he named, than of
their true claims to anteriority; since he did not hesitate
to say that the Persians, whom he ranked among the five
ruling nations, draw their origin from the Hindus and
Arabs, 9 and that the Chinese are only an Indian colony; 10

8 Asiat. Research. T. I.
Ibid. T. II. p. 51.
10 Asiat. Research. T. II. p. 368, 379.

8 THE HEBRAIC TONGUE RESTORED

therefore, recognizing only three primordial sources, viz.,
that of the Tatars, that of the Hindus and that of the
Arabs.

Although I may not agree wholly with him in this
conclusion, I infer nevertheless, as I have already said,
that this writer, in naming the five principal nations of
Asia, considered their power more than their true rights
to anteriority. It is evident, to say the least, that if he
had not been obliged to yield to the eclat with which the
Arabic name is surrounded in these modern times, due
to the appearance of Mohammed, to the propagation of
the cult, and of the Islamic empire, Sir William Jones
would not have chosen the Arabic people instead of the
Hebrew people, thus making the former one of the primor-
dial sources of Asia.

This writer had made too careful a study of the
Asiatic tongues not to have known that the names which
we give to the Hebrews and to the Arabs, however much
dissimilar they may appear, owing to our manner of writ-
ing them, are in substance only the same epithet modified
by two different dialects. All the world knows that both
these peoples attribute their origin to the patriach
Heber:* now, the name of this so-called patriarch, signi-
fies nothing less than that which is placed behind
or beyond, that which is distant, hidden, deceptive, de-
prived of light; that which passes, that which terminates.
that which is occidental, etc. The Hebrews, whose dialect
is evidently anterior to that of the Arabs, have derived
from it hebri and the Arabs harbi, by a transposition of
letters which is a characteristic of their language. But
whether it be pronounced hebri. or harbi, one or the other
word expresses always that the people who bear it are
found placed either beyond, or at the extremity, at the
confines, or at tho occidental borders of a country. From
* Following the Hebraic orthography isy Tiabar, following the
Arabic L, Tiabar. The Hebraic derivative is-n^y habri, a Hebrew: the

Jl*

Arabic derivative Is ^ - harbi, an Arab.

ORIGIN OF SPEECH 9

the most ancient times, this was the situation of the
Hebrews or the Arabs, relative to Asia, whose name in its
primitive root signifies the unique continent, the land, in
other words, the Land of God.

If, far from all systematic prejudice, one considers
attentively the Arabic idiom, he discovers there the cer-
tain marks of a dialect which, in surviving all the dialects
emanated from the same branch, has become successively
enriched from their debris, has undergone the vicissi-
tudes of time, and carried afar by a conquering people,
has appropriated a great number of words foreign to its
primitive roots; a dialect which has been polished and
fashioned upon the idioms of the vanquished people, and
little by little shown itself very different from what it
was in its origin; whereas the Hebraic idiom on the
contrary (and I mean by this idiom that of Moses), long
since extinct in its own country and lost for the people
who spoke it, was concentrated in one unique book, where
hardly any of the vicissitudes which had altered the Arfr-
bic had been able to assail it ; this is what distinguishes
it above all and what has made it my choice.

This consideration has not escaped Sir William Jones.
He has clearly seen that the Arabic idiom, toward which
he felt a strong inclination, had never produced any work
worthy of fixing the attention of men prior to the
Koran, 11 which is, besides", only a development of the
Sepher of Moses; whereas this Sepher, sacred refuge of
the Hebrew tongue, seemed to him to contain, independent
of a divine inspiration, 12 more true sublimity, exquisite
beauties, pure morals, essential history and traits of
poetry and eloquence, than all the assembled books writ-
ten in any tongue and in any age of the world.

However much may be said and however much one
may, without doing the least harm to the Sepher, com-
pare and even prefer certain works equally famous among

11 Asiat. Research. T. II. p. 13.

12 Ibid. T. II. p, 15.

10 THE HEBRAIC TONGUE RESTORED

the nations, I affirm that it contains for those who can
read it, things of lofty conception and of deep wisdom;
but it is assuredly not in the state in which it is shown
to the vulgar readers, that it merits such praise. Sir
William Jones undoubtedly understood it in its purity
and this is what I like to believe.

Besides, it is always by works of this nature that a
tongue acquires its right to veneration. The books of uni-
versal principles, called King, by the Chinese, those of
divine knowledge, called Veda or Beda, by the Hindus,
the Sepher of Moses, these are what make illustrious the
Chinese, the Sanskrit and the Hebrew. Although Uigurian
Tataric may be one of the primitive tongues of Asia, I
have not included it as one that should be studied by the
student who desires to go back to the principle of speech ;
because nothing could be brought back to this principle
in an idiom which has not a sacred literature. Now, how
could the Tatars have had a sacred or profane literature,
they who knew not even the characters of writing? The
celebrated Genghis Khan, whose empire embraced an im-
mense extent, did not find, according to the best writers,
a single man among his Mongols capable of writing his
dispatches. 13 Tamerlane, ruler in his turn of a part of
Asia, knew neither how to read nor write. This lack of
character and of literature, leaving the Tataric idioms
in a continual fluctuation somewhat similar to that which
the rude dialects of the savage peoples of America ex-
perienced, makes their study useless to etymology and
can only throw uncertain and nearly always false lights
in the mind.

One must seek the origin of speech only from authen-
tic monuments, whereon speech itself has left its inefface-
able imprint. If time and the scythe of revolutions had
respected more the books of Zoroaster, I doubtless might
have compared with the Hebrew, the ancient tongue of the
Parsees, called Zend, in which are written the fragments

13 Traduct. franc, des Recher. Asiat. T. II. P. 49. Notes.

ORIGIN OF SPEECH 11

which have come down to us; but after a long and im-
partial examination, I cannot refrain from believing, not-
withstanding all the recognition that I feel for the extra-
ordinary labours of Anquetil-Duperron who has procur-
ed them for us, that the book called today, the Zend-
Avesta, by the Parsees, is only a sort of breviary, a
compilation of prayers and litanies wherein are mingled
here and there certain fragments from the sacred books of
Zeradosht, the ancient Zoroaster, translated in the living
tongue; for this is precisely what the word Zend signi-
fies living tongue. The primitive Avesta was divided into
twenty-one parts, called Nosk, and entered into all the
details of nature, 14 as do the Vedas and Pouranas of the
Hindus, with which it had perhaps more affinity than one
imagines. The Boun-Dehesh, which Anquetil-Duperron has
translated from the Pchlcci, a sort of dialect more modern
still than the Zend, appears to be only an abridgment
of that part of the Avesta which treated particularly of
the origin of Beings and the birth of the Universe.

Sir William Jones, who believes as I do that the orig-
inal books of Zoroaster were lost, thinks that the Zend,
in which are written the fragments that we. possess, is a
dialect of Sanskrit, in which Pehlevi, derived from the
Chaldaic and from the Cimmerian Tatars, has mingled
many of its expressions. 15 This opinion, quite com form-
able with that of the learned d'Herbelot who carries the
Zend and Pehlevi back to Nabatsean Chaldaic, 16 that is,
to the most ancient tongue of Assyria, is therefore most
probable since the characters of Pehlevi and Zend are
obviously of Chaldaic origin.

I do not doubt that the famous inscriptions which are
found in the ruins of ancient Isthakr, 17 named Persepolis
by the Greeks, and of which no savant, up to this time,

14 Zend-Avesta. T. I. part II. p. 46.

ir> Asiat. Research, T. II. p. 52 et suiv.

16 Bibl. ori. p. 514.

IT Millin: Monumens inedits.

12 THE HEBRAIC TONGUE RESTORED

has been able to decipher the characters, belong to the
tongue in which the sacred books of the Parsees were
originally written before they had been abridged and
translated in Pehlevi and Zend. This tongue, whose very
name has disappeared, was perhaps spoken at the court
of those monarchs of Iran, whom Mohsenal-Fany men-
tions in a very curious book entitled Dabistan* and
whom he assures had preceded the dynasty of the Pish-
dadians, which is ordinarily regarded as the earliest.

But without continuing further upon this digression,
I believe I have made it sufficiently understood that the
study of Zend cannot be of the same interest, nor produce
the same results as that of Chinese, Sanskrit or Hebrew,
since it is only a dialect of Sanskrit and can only offer
sundry fragments of the sacred literature translated from
an unknown tongue more ancient than itself. It is enough
to make it enter as a sort of supplement in the research of
the origin of speech, considering it as a link which binds
Sanskrit to Hebrew.

It is the same with the Scandinavian idiom, and the
Runic poetry preserved in the Edda. 18 These venerable
relics of the sacred literature of the Celts, our ancestors,
ought to be regarded as a medium between the tongues
of ancient Asia and that of modern Europe. They are not
to be disdained as an auxiliary study, the more so since
they are all that remains to us really authentic pertaining
to the cult of the ancient Druids, and as the other Celtic
dialects, such as Basque, Armoric Breton, Welsh Breton
or Cymraeg, possessing no writings, can merit no sort of
confidence in the important subject with which we are
engaged.

But let us return to the three tongues whose study
I recommend: Chinese, Sanskrit and Hebrew; let us

* This work which treats of the manners and customs of Per-
sia, is not known except for a single extract inserted in the New
Asiatic Miscellany, published by Gladwin, at Calcutta, 1789.

is Edda Islandonim Haoniae, 1665, in-4.

ORIGIN OF SPEECH 13

glance at them without concerning ourselves for the
present, with their grammatical forms; let us fathom
their genius and see in what manner they principally
differ.

The Chinese tongue is, of all the living tongues today,
the most ancient ; the one whose elements are the simplest
and the most homogeneous. Born in the midst of certain
rude men, separated from other men by the result of a
physical catastrophe which had happened to the globe, it
was at first confined to the narrowest limits, yielding
only scarce and material roots and not rising above the
simplest perceptions of the senses. Wholly physical in its
origin, it recalled to the memory only physical objects:
about two hundred words composed its entire lexicon, and
these words reduced again to the most restricted significa-
tion were all attached to local and particular ideas.
Nature, in thus isolating it from all tongues, defended it
for a long time from mixture, anol when the men who
spoke it, multiplied, spread abroad and commingled with
other men, art came to its aid and covered it with an im-
penetrable defense. By this defense, I mean the symbolic
characters whose origin a sacred tradition attributes to
Fo-Hi. This holy man, says the tradition, having examined
the heavens and the earth, and pondered much upon the
nature of intermediate things, traced the eight Koua, the
various combinations of which sufficed to express all the
ideas then developed in the intelligence of the people. By
means of this invention, the use of knots in cords, which
had been the custom up to that time, ceased.*

Nevertheless, in proportion as the Chinese people ex-
tended, in proportion as their intelligence made progress
and became enriched with new ideas, their tongue fol-
lowed these different developments. The number of its
words fixed by the symbolic Koua, being unable to be
augmented, was modified by the accent. From being par-

* This tradition is drawn from the great history Tsee-tchi-Kien-
Kang-Mou, which the Emperor Kang-hi ordered translated into Tataric
and embellished with a preface.

14 THE HEBRAIC TONGUE RESTORED

ticular they became generic ; from the rank of nouns they
were raised to that of verbs; the substance was distin-
guished from the spirit. At that time was felt the neces-
sity for inventing new symbolic characters, which, uniting
easily, the one with the other, could follow the flight of
thought and lend themselves to all the movements of the
imagination. 19 This step taken, nothing further arrested
the course of this indigenous idiom, which, without ever
varying its elements, without admitting anything foreign
in its form, has sufficed during an incalculable succession
of ages for the needs of an immense nation; which has
given it sacred books that no revolution has been able to
destroy, and has been enriched with all the profoundness,
brilliancy and purity that moral and metaphysical genius
can produce.

Such is this tongue, which, defended by its symbolic
forms, inaccessible to all neighbouring idioms, has seen
them expiring around it, in the same manner that a vig-
orous tree sees a host of frail plants, which its shade de-
prives of the generating heat of day, wither at its feet.

Sanskrit did not have its origin in India. If it is
allowable for me to express my thought without promis-
ing to prove it, since this would be neither the time nor
the place; I believe that a people much older than the
Hindus, inhabiting another region of the earth, came in
very remote times to be established in Bharat-Wcrsh, to-
day Hindustan, and brought there a celebrated idiom call-
ed Bali or Pali, many indications of which are found in
Singhala, of the island of Ceylon, in the kingdoms of
Siam, of Pegu, and in all that part which is called the em-
pire of the Burmans. Everywhere was this tongue consider-
ed sacred. 20 Sir William Jones, whose opinion is the same
as mine relative to the exotic origin of Sanskrit, without
however giving the Pali tongue as its primitive source,

19 Mtm. concer. les Chinois. T. I. p. 273 et suiv. Ibid. T. VIII. p 133
et suiv. Mem. de VAcad. des Inscrip. T. XXXIV. in-4. p. 25.

20 Descript. de Siam. T. I. p. 25. Asia*. Resear. T. VI. p. 307.

ORIGIN OF SPEECH 15

shows that the pure Hindi, originating in Tatary, rude
jargon of the epoch of that colonization, has received from
some sort of foreign tongue its grammatical forms, and
finding itself in a convenient position to be, as it were,
grafted by it, has developed a force of expression, harmo-
nious and copious, of which all the Europeans who have
been able to understand it speak with admiration. 21

In truth, what other tongue ever possessed a sacred
literature more widespread? How many years shall yet
pass ere Europeans, developed from their false notions,
will have exhausted the prolific mine which it offers!

Sanskrit, in the opinion of all the English writers
who have studied it, is the most perfect tongue that men
have ever spoken. 22 It surpasses Greek and Latin in reg-
ularity as in richness, and Persian and Arabic in poetic
conceptions. With our European tongues it preserves a
striking analogy that holds chiefly to the form of its
characters, which being traced from left to right have
served, according to Sir William Jones, as type or proto-
type of all those which have been and which still are in
use in Africa and in Europe.

Let us now pass on to the Hebraic tongue. So many
abstract fancies have been uttered concerning this tongue,
and the systematic or religious prejudice which has guid-
ed the pen of its historians, has so obscured its origin,
that I scarcely dare to say what it is, so simple is what
I have to say. This simplicity will, nevertheless, have its
merit; for if I do not exalt it to the point of saying with
the rabbis of the synagogue or the doctors of the Church,
that it has presided at the birth of the world, that angels
and men have learned it from the mouth of God Himself,
and that this celestial tongue returning to its source, will
become that which will be spoken by the blessed in heav-
en ; neither shall I say with the modern philosophists, that

21 Ibid. T. I. p. 307.

22 Wilkin's Notes on the Hitopadcsa. p. 294. Halhed, dans la preface
de la Gramm. du Bengale, ct dans le Code dcs lois des Oentoux.

1C THE HEBRAIC TONGUE RESTORED

it is a wretched jargon of a horde of malicious, opinion-
ated, suspicious, avaricious and turbulent men ; I shall
say without any partiality, that the Hebrew contained in
the Sepher, is the pure idiom of the ancient Egyptians.

This truth will not please those prejudiced pro or con,
I am certain of this; but it is no fault of mine if the
truth so rarely flatters their passions.

No, the Hebraic tongue is neither the first nor the
last of the tongues; it is not the only one of the mother-
tongues, as a modern theosophist, whom I esteem greatly
otherwise, has inopportunely believed, because it is not
the only one that has sprung from the divine wonders; 23
it is the tongue of a powerful, wise and religious people;
of a thoughtful people, profoundly learned in moral sci-
ences and friend of the mysteries; of a people whose
wisdom and laws have been justly admired. This tongue
separated from its original stem, estranged from its cradle
by the effect of a providential emigration, an account of
which is needless at the moment, became the particular
idiom of the Hebrew people ; and like a productive branch,
which a skillful agriculturist has transplanted in ground
prepared for this purpose, so that it will bear fruit long
after the worn out trunk whence it comes has disappeared,
so has this idiom preserved and brought down to us the
precious storehouse of Egyptian learning.

But this storehouse has not been trusted to the cap-
rice of hazard. Providence, who willed its preservation,
has known well how to shelter it from storms. The book
which contains it, covered with a triple veil, has crossed
the torrent of ages respected by its possessors, braving
the attention of the profane, and never being understood
except by those who would not divulge its mysteries.

With this statement let us retrace our steps. I have
said that the Chinese, isolated from their birth, having
departed from the simplest perceptions of the senses, had
reached by development the loftiest conceptions of intel-

23 St-Martin: Esprit des cTioses, T. II. p. 213.

ORIGIN OF SPEECH 17

ligonce; it was quite the contrary with the Hebrew: this
distinct idiom, entirely formed from a most highly perfect-
ed tongue, composed wholly of expressions universal, intel-
ligible and abstract, delivered in this state to a sturdy
but ignorant people, had, in its hands fallen from degen-
eracy to degeneracy, and from restriction to restriction,
to its most material elements; all that was intelligible had
become sentient ; all that was universal had become parti-
cular.

Sanskrit, holding a sort of mean between the two,
since it was the result of a formed tongue, grafted upon
an unformed idiom, unfolded itself at first with admirable
promptness: but after having, like the Chinese and the
Hebrew, given its divine fruits, it has been unable to re-
press the luxury of its productions: its astonishing flex-
ibility has become the source of an excess which neces-
sarily has brought about its downfall. The Hindu writers,
abusing the facility which they had of composing words,
have made them of an excessive length, not only of ten,
fifteen and twenty syllables, but they have pushed the
extravagance to the point of containing in simple inscrip-
tions, terms which extend to one hundred and even one
hundred and fifty. 24 Their vagabond imagination has
followed the intemperance of their elocution; an im-
penetrable obscurity has spread itself over their writ-
ings; their tongue has disappeared.

But this tongue displays in the Ycdas an economical
richness. It is there that one can examine its native flex-
ibility and compare it with the rigidity of the Hebrew,
which beyond the amalgamation of root and sign, does not
admit of any composition : or, compare it with the facility
with which the Chinese allows its words, all monosyl-
lables, to be joined without ever being confused. The prin-
cipal beauties of this last idiom consist in its characters,
the symbolic combination of which offers a tableau more
or less perfect, according to the talent of the writer. It

24 Asiat. Research. T. I. p. 279, 357, 366, etc.

18 THE HEBKAIC TONGUE KESTOKED

can be said without metaphor, that they paint pictures in
their discourse. 25 The written tongue differs essentially
from the spoken tongue.- 6 The effect of the latter is very
mediocre, and as it were, of no importance; whereas, the
former, carries the reader along presenting him with a
series of sublime pictures. Sanskrit characters say nothing
to the imagination, the eye can run through them without
giving the least attention; it is to the happy composition
of its words, to their harmony, to the choice and to the
blending of ideas that this idiom owes its eloquence. The
greatest effect of Chinese is for the eyes ; that of Sanskrit,
for the ears. The Hebrew unites the two advantages but
in a less proportion. Sprung from Egypt where both hiero-
glyphic and literal characters were used at the same
time, 27 it offers a symbolic image in each of its words, al-
though its sentence conserves in its ensemble all the elo-
quence of the spoken tongue. This is the double faculty
which has procured for it so much eulogy on the part of
those who felt it and so much sarcasm on the part of those
who have not.

Chinese characters are written from top to bottom,
one under the other, ranging the columns from right to
left; those of Sanskrit, following the direction of a hori-
zontal line, going from left to right; Hebraic characters,
on the contrary, proceed from right to left. It appears
that in the arrangement of the symbolic characters, the
genius of the Chinese tongue recalls their origin, and
makes them still descend from heaven as, it was said,
their first inventor had done. Sanskrit and Hebrew, in
tracing their lines in an opposite way, also make allusion
to the manner in which their literal characters were in-
vented ; for, as Leibnitz very well asserted, everything has
its sufficient reason ; but as this usage pertains especially
to the history of peoples, this is not the place to enter in-

25 Mem. concern, les CMnois. T. I.

20 Ibid. T. VIII. p. 133 & 185.

2T Clem. Alex. Strom. L. V. Herodot. L. II. 36.

ORIGIN OF SPEECH 19

to the discussion that its examination would involve.
I shall only observe that the method which the Hebrew
follows was that of the ancient Egyptians, as related
by Herodotus. 28 The Greeks, who received their letters
from the Phoenicians, wrote also for some time from
right to left; their origin, wholly different, made
them soon modify this course. At first they traced
their lines in forms of furrows, going from right to
left and returning alternately from left to right ; **
afterward, they fixed upon the sole method that we
have to-day, which is that of Sanskrit, with which the
European tongues have, as I have already said, much
analogy. These three styles of writing merit careful con-
sideration, as much in the three typical tongues as in the
derivative tongues which are directly or indirectly attach-
ed to them. I conclude here this parallelism: to push it
further would be useless, so much the more as, not being
able to lay before the reader at once the grammatical
forms of Chinese, Sanskrit and Hebrew, I should run the
risk of not being understood.

If I had felt sure of having the time and the assist-
ance necessary, I should not have hesitated to take first
the Chinese, for basis of my work, waiting until later to
pass on from Sanskrit to Hebrew, upholding my method
by an original translation of the King, the Veda and the
Sepher; but being almost certain of the contrary, I have
decided to begin with the Hebrew because it offers an in-
terest more direct, more general, more within the grasp
of my readers and promises besides, results of an early
usefulness. I trust that if the circumstances do not per-
mit me to realize my idea in regard to Sanskrit and Chin-

28 Herodot. Ibid.

20 Mtm. de I'Acnd. des Inscript. T. XXXIX. in-12 p. 129. Court-de-
GSbelin, Orig. du Lang. p. 471.

20 THE HEBRAIC TONGUE RESTORED

ese, that there will be found men sufficiently courageous,
sufficiently obedient to the impulse which Providence gives
toward the perfecting of the sciences and the welfare of
humanity, to undertake this laborious work and terminate
what I have commenced.

II.

HEBRAIC TONGUE: AUTHENTICITY OF THE

SEPHER OF MOSES; VICISSITUDES

EXPERIENCED BY THIS BOOK.

In choosing the Hebraic tongue, I have not been
ignorant of an}' of the difficulties, nor any of the dangers
awaiting me. Some knowledge of speech, and of ton-
gues in general, and the unusual course that I had given
to my studies, had convinced me long since that the Heb-
raic tongue was lost, and that the Bible which we possess
was far from being the exact translation of the Sepher
of Moses. Having attained this original Sepher by
other paths than that of the Greeks and Latins, and
carried along from the Orient to the Occident of Asia by
an impulse contrary to the one ordinarily followed in the
exploration of tongues, I saw plainly that the greater
part of the vulgar interpretations were false, and that,
in order to restore the tongue of Moses in its primitive
grammar, it would be necessary to clash violently with
the sc'entific or religious prejudices that custom, pride, in-
terest, the rust of ages and the respect which it attached
to ancient errors, concurred in consecrating, strengthen-
ing and preserving.

But if one had to listen always to these pusillanim-
ous considerations, what things would ever be perfected?
Has man in his adolescence the same needs that he has in
his infancy? Does he not change his apparel as well as
his nourishment? Are not the lessons of manhood dif-
ferent from those of youth? Do not the savage nations
advance toward civilization and those which are civilized
toward the acquisition of sciences? Does not one see the
cave of the troglodyte make way for the lodge of the hun-

22 THE HEBRAIC TONGUE RESTORED

ter, the tent of the herdsman, the hut of the agriculturist,
and this cabin transformed successively, thanks to the
progressive development of commerce and the arts, into
a commodious house, castle, magnificent palace or sump-
tuous temple? This superb city that we inhabit and this
Louvre which spreads before our eyes such rich architec-
ture, do not these all repose upon the same soil where a
few miserable hovels of fishermen stood not long ago?

Be not deceived : there are moments indicated by
Providence, when the impulse that it gives toward new
ideas, undermining precedents useful in their beginning but
now superfluous, forces them to yield, even as a skillful
architect clears away the rough framework which has
supported the arches of his edifice. It would be just as
foolish or culpable to attack these precedents or to dis-
turb this framework, when they still support either the
social edifice or the particular one, and proceeding, un-
der pretext of their rusticity, their ungracefulness, their
necessary obstruction, to overthrow them as out of place;
as it would be ridiculous or timid to leave them all there
by reason of a foolish or superannuated respect, or a
superstitious and condemnatory weakness, since they are
of no further use, since they encumber, since they are an
obstruction, since they detract from the wisest institu-
tions or the noblest and loftiest structures. Undoubtedly,
in the first instance, and following my comparison, either
the prince or the architect should stop the audacious ig-
noramus and prevent him from being buried beneath the
inevitable ruins: but in the second instance, they should,
on the contrary, welcome the intrepid man who, present-
ing himself with either torch or lever in hand, offers them,
notwithstanding certain perils, a service always difficult.

Had I lived a century or two earlier, even if fortunate
circumstances assisted by steadfast labour had placed the
same truths within my grasp, I would have kept silent
about them, as many savants of all nations have been ob-
liged to do; but the times are changed. I see in looking

AUTHENTICITY OF THE SEPHER 23

about me that Providence is opening the portals of a New
Day. On all sides, institutions are putting themselves
in harmony with the enlightenment of the century. I
have not hesitated. Whatever may be the success of my
efforts, their aim has been the welfare of humanity and
this inner consciousness is sufficient for me.

I am about therefore, to restore the Hebraic tongue
in its original principles and show the rectitude and force
of these principles, giving by their means a new transla-
tion of that part of the Sepher which contains the Cos-
mogony of Moses. I feel myself bound to fulfill this double
task by the very choice that I have made, the motives of
which it is 'useless to explain further. But it is well,
perhaps, before entering into the details of the Grammar,
and of the numerous notes preceding my translation
which prepare and sustain it, that I reveal here the true
conditions of things, so as to fortify upright minds
against the wrong direction that might be given them,
showing the exact point of the question to exploring
minds, and make it clearly understood to those whose in-
terests or prejudices, of whatever sort, might lead them
astray, that I shall set at naught all criticism which may
come from the limits of science, whether supported by
delusory opinions or authorities, and that I shall recog-
nize only the worthy champion who shall present himself
upon the field of truth, armed with truth.

It is well known that the Fathers of the Church have
believed, until Saint Jerome, that the Hellenistic version
called the Scptuagmt, was a divine work written by pro-
phets rather than by simple translators, often even un-
aware, from what Saint Augustine says, that another
original existed; * but it is also known that Saint Jerome,
judging this version corrupt in innumerable passages, and
by no means exact, 31 substituted a Latin version for it

30 Walton. Proleg. IX. Rich. Simon, Hist. crit. L. II. ch. 2. August.
L. III. c. 25.

31 Hieron. in qua'St. heir. Rich. Simon. Ibid. L. II. ch. 3.

24 THE HEBRAIC TONGUE RESTORED

that was considered the only authentic one by the Council
of Trent, and in defense of which the Inquisition has not
feared to kindle the flames of the stake. 3 - Thus the
Fathers have contradicted beforehand the decision of the
Council, and the decision of the Council has, in its turn,
condemned the opinion of the Fathers; so that one could
not find Luther entirely wrong, when he said that the
Hellenistic interpreters had not an exact knowledge of
Hebrew, and that their version was as void of meaning as
of harmony, 33 since he followed the sentiment of Saint
Jerome, sanctioned in some degree by the Council; nor
even blame Calvin and the other wise reformers for hav-
ing doubted the authenticity of the Vulgate, notwith-
standing the infallible decision of the Council, 34 since
Saint Augustine had indeed condemned this work accord-
ing to the idea that every Church had formed in his time.
It is therefore, neither the authority of the Fathers,
nor that of the Councils that can be used against me; for
the one destroying the other, they remain ineffectual. It
will be necessary to demonstrate by a complete and per-
fect knowledge of Hebrew, and not by Greek and Latin
citations to which I take exception, but by interpreta-
tions founded upon better principles than mine, to prove
to me that I have misunderstood this tongue, and that
the bases upon which I place my grammatical edifice are
false. One clearly realizes, at this time in which we are
living, that it is only with such arguments one can ex-
pect to convince me.*

32 Mariana: pr. Edit. vulg. c. I.

33 Luther sympos. Cap. de Linguis.

34 Fuller, in miscell. Causabon. adv. Baron.

* The Fathers of the Church can unquestionably be quoted like
other writers, but it is upon things de facto, and in accordance with
the rules of criticism. When it is a question of saying that they have
believed that the translation of the Septuagint was a work inspired
of God, to quote them in such case is unobjectionable; but if one pre-
tends thus to prove it, the quotation is ridiculous. It is necessary,
before engaging in a critical discussion, to study the excellent rules

AUTHENTICITY OF THE SEPHER 25

But if honest minds are astonished that after more
than twenty centuries, I alone have been able to penetrate
the genius of the tongue of Moses, and understand the
writings of this extraordinary man, I shall reply frankly
that I do not believe that it is so; I think, on the con-
trary, that many men have, at different times and among
different peoples, possessed the understanding of the
Sepher in the way that I possess it ; but some have pru-
dently concealed this knowledge whose divulgence would
have been dangerous at that time, while others have en-
veloped it with veils so thick as to be attacked with dif-
ficulty. But if this explanation will not be accepted, I
would invoke the testimony of a wise and painstaking
man, who, being called upon to reply to a similar objec-
tion explained thus his thought : "It is very possible that
a man, secluded in the confines of the Occident and liv-
ing in the nineteenth century after Christ, understands
better the books of Moses, those of Orpheus, and the frag-
ments which remain to us of the Etruscans, than did the
Egyptian, Greek and Roman interpreters of the age of
Pericles and Augustus. The degree of intelligence re-
quired to understand the ancient tongues is independent
of the mechanism and the material of those tongues. It
is not only a question of grasping the meaning of the
words, it is also necessary to enter into the spirit of the
ideas. Often words offer in their vulgar relation a mean-
ing wholly opposed to the spirit that has presided at their
rapprochement. . . ." 35

I have said that I consider the Hebraic idiom con-
tained in the Sepher, as a transplanted branch of the
Egyptian tongue. This is an assertion the historic proof
of which I cannot give at this moment, because it would
draw me into details too foreign to my subject; but it
seems to me that plain, common sense should be enough

laid down by Fre"ret the most judicious critic that France has possessed.
Voyez Acad. de Belles-Let. T. VI. Memoir, p. 146. T. IV. p. 411. T. XVIII.
p. 49. T. XXI. Hist. p. 7.

35 Court-de GSbelln: Mond. primit. T. I, p. 88.

26 THE HEBRAIC TONGUE RESTORED

here: for, in whatever manner the Hebrews may have es-
caped, one cannot deny that they made a long sojourn in
Egypt. Even though this sojourn were of only four or
five centuries duration as everyone is led to believe;* I
ask in all good faith, whether a rude tribe deprived of all
literature, without civil or religious institutions that
might hold it together, could not assume the tongue of
the country in which it lived; a tribe which, transported
to Babylon for only seventy years, and while it formed
a corps of the nation, ruled by its particular law, sub-
missive to an exclusive cult, was unable to preserve its
maternal tongue and bartered it for the Syriac-Aramrean,
a sort of Chaldaic dialect; 36 for it is well known that
Hebrew, lost from this epoch, ceased to be the vulgar
tongue of the Jews.

Therefore, I believe that one cannot, without volun-
tarily ignoring the evidence, reject so natural an asser-
tion and refuse to admit that the Hebrews coming out
from Egypt after a sojourn of more than four hundred
years, brought the tongue with them. I do not mean by
this to destroy what Dochart, Grotius, Huet, Leclerc, 37
and other erudite moderns have advanced concerning the
radical identity which they have rightly admitted be-
tween Hebrew and Phoenician; for I know that this last
dialect brought into Egypt by the Shepherd kings became
identified with the ancient Egyptian long before the ar-
rival of the Hebrews at the banks of the Nile.

Thus the Hebraic idiom ought therefore to have very
close relations with the Phoenician, Chaldaic, Arabic and
all those sprung from the same source; but for a long
time cultivated in Egypt, it had acquired intellectual de-
velopments which, prior to the degeneracy of which I
have spoken, made it a moral tongue wholly different

* In the Second Book of the Sepher, entitled mcty fl^W WAleh-
Shemoth ch. 12 v. 40, one reads that this sojourn was 430 years.

36 Walton Proleg. III. Rich. Simon: Hist. crit. L. II. ch. 17.

37 Bochart, Chanaan L. II. ch. I. Grotius: Comm. in Genes, c. II.
Huet: Dtmonst. Evan. prop. IV. c. 3. Leclerc: Diss. de Ling. hebr.

AUTHENTICITY OF THE SEPHER 27

from the vulgar Canaanitish tongue. Is it needful to say
to what degree of perfection Egypt had attained? Who
of my readers does not know the stately eulogies given it
by Bossuet, when, laying aside for a moment his theolog-
ical partiality, he said, that the noblest works and the
most beautiful art of this country consisted in moulding
men ; 38 that Greece was so convinced of this that her
greatest men, Homer, Pythagoras, Plato, even Lycurgus
and Solon, those two great legislators, and others whom
it is unnecessary to name, went there to acquire wisdom.

Now, had not Moses been instructed in all the scien-
ces of the Egyptians? Had he not, as the historian of the
Acts of the Apostles insinuated, 39 begun there to be
"mighty in words and deeds?" Think you that the dif-
ference would be very great, if the sacred books of the
Egyptians, having survived the debris of their empire,
allowed you to make comparison with those of Moses?
Simplicius who, up to a certain point had been able to
make this comparison, found so much that was conform-
able, * that he concluded that the prophet of the Hebrews
had walked in the footsteps of the ancient Thoth.

Certain modern savants after having examined the
Sepher in incorrect translations, or in a text which they
were incapable of understanding, struck with certain re-
petitions, and believing they detected in the numbers
taken literally, palpable anachronisms, have imagined,
now, that Moses had never existed, and then, that he had
worked upon scattered memoirs, whose fragments he him-
self or his secretaries had clumsily patched together. 41
It has also been said that Homer was an imaginary being;
as if the existence of the Iliad and the Odyssey, these
master-pieces of poetry, did not attest the existence of

88 Bossuet: Hist. Univers. III. part. 3.

39 Act. VII. v. 22.

40 Simplic. Comm. phys. ariftt. L. VIII p. 268.

41 Spinosa: tract, theol. c. 9. Hobbes: Leviath. Part. Ill, c. 33.
Isaac de la Peyrere: Syst. thcol. Part. I. L. IV. c. I. Leclerc, Bolin-
broke, Voltaire, Boulanger, Fr6ret, etc.

28 THE HEBRAIC TONGUE RESTORED

their author! He must have little poetic instinct and
poor understanding of the arrangement and plan of an
epic work, who could conceive such a false idea of man
and his conceptions, and be persuaded that a book like
the Sepher, the King or the Veda could be put forward as
genuine, be raised by fraud to the rank of divine Writ-
ings, and be compiled with the same heedlessness that
certain authors display in their crude libels.

Undoubtedly certain notes, certain commentaries,
certain reflections written at first marginally, have slip-
ped into the text of the Sepher ; Esdras has restored badly
some of the mutilated passages; but the statue of the
Pythian Apollo on account of a few slight breaks, remains
none the less standing as the master-piece of an unrival-
led sculptor whose unknown name is a matter of less con-
sequence. Not recognizing in the Sepher the stamp of a
grand man shows lack of knowledge; not wishing that
this grand man be called Moses shows lack of criticism.

It is certain that Moses made use of more ancient
books and perhaps of sacerdotal memoirs, as has been sus-
pected by Leclerc, Richard Simon and the author of Con-
jectures upon Genesis. 42 But Moses does not hide it ; he
cites in two or three passages of the Sepher the title of the
works which are before his eyes: the book of the Genera-
tions of Adam; 43 the book of the Wars of the Lord; 44 the
book of the Sayings of the Seers. 45 The book of Jasher
is mentioned in Joshua. 4<J The compiling of old memoirs
the causing of them to be compiled by scribes as these
writers have advanced, or indeed the abridging them as
Origen supposed, is very far from that. 47 Moses created
in copying : this is what a real genius does. Can one im-

42 Leclerc, in Diss. III. de script. Pentateuch. Richard Simoa:
Hist. crit. L. I. c. 7.

43 Gen. c. 5. v. 1.

Num. c. 21. v. 14.

45 Chron. II. c. 33, v. 19.

46 Jos. C. 10. V. 13.

Evist. ad Affric.

AUTHENTICITY OF THE SEPHER 29

agine that the sculptor of the Pythian Apollo had no
models? Can one imagine, by chance, that Homer imitat-
ed nothing? The opening lines of the Iliad were
copied from the Demetreide of Orpheus. The history
of Helen and the war of Troy were preserved in the
sacerdotal archives of Tyre whence this poet took it.
It is asserted that he changed it to such an extent, that,
of the simulacrum of the Moon he made a woman, and
of the Eons, or celestial Spirits who contended for its
possession, the men whom he called Greeks and Trojans. 48

Moses had delved deeply into the sanctuaries of
Egypt, and he had been initiated into the mysteries; it is
easily discovered in examining the form of his Cosmo-
gony. He undoubtedly possessed a great number of hiero-
glyphics which he explained in his writings, as asserted
by Philo ; 49 his genius and particular inspiration pro-
duced the rest. He made use of the Egyptian tongue in
all its purity.* This tongue had at this time attained its
highest degree of perfection. It was not long becoming
deteriorated in the hands of a rude tribe left to their own
fate in the deserts of Idumea. It was a giant that found
itself suddenly among a troop of pygmies. The extraor-
dinary movement which this tongue had stamped upon its
nation could not last, but in order that the plans of Pro-
vidence should be fulfilled it was sufficient that the sacred
storehouse in the Sepher should be guarded carefully.

It appears, in the opinion of the most famous rab-
bis, 50 that Moses himself, foreseeing the fate to which his

48 Beausobre, Hist, du Manich. T. II. p. 328.

4 De vitA Mos.

* I shall not stop to contend with the opinion of those who seem
to believe that the Coptic differs not in the least from the ancient
Egyptian; for can one imagine such an opinion as serious? One might
as well say that the tongue of Boccaccio and Dante is the same aa
that of Cicero and Vergil. One can display his wit in upholding such
a paradox; but he could prove it neither by criticism nor even by
common sense.

50 Moyse de Cotsi: Pref. au grand Livre des Command, de la Loi.
Aben-Esra, Jesud Mora, etc.

30 THE HEBRAIC TONGUE RESTORED

book must be submitted and the false interpretations that
must be given it in the course of time, had recourse to an
oral law which he gave by word of mouth to reliable men
whose fidelity he had tested, and whom he charged to
transmit it in the secret of the sanctuary to other men
who, transmitting it in their turn from age to age might
insure its thus reaching the remotest posterity. 51 This
oral law that the modern Jews are confident they still
possess, is named Kabbala,* from a Hebrew word which
signifies, that which is received, that which conies from
elsewhere, that which is passed from hand to hand, etc.
The most famous books that they possess, such as those of
the Zohar, the Bahir, the Medrashim, the two Gemaras,
which compose the Talmud, are almost entirely kabbal-
istic.

It would be very difficult to say today whether Moses
has really left this oral law, or whether, having left it, it
has not become altered, as the learned Maimonides seems
to insinuate when he writes that his nation has lost the
knowledge of innumerable things, without which it is al-
most impossible to understand the Law. 52 Be that as it
may, it is quite possible that a like institution might have
been in the mind of the Egyptians whose inclination for
the mysteries is quite well known.

Besides, chronology, cultivated but little before the
conquest of Chosroes, that famous Persian monarch
whom we call Cyrus, hardly permits fixing the epoch of
the appearance of Moses. It is only by approximation
that one can place, about fifteen centuries before the
Christian era, the issue of the Sepher. After the death of
this theocratic lawgiver, the people to whom he had con-
fided this sacred storehouse, remained still in the desert
for some time and were established only after many
struggles. Their wandering life influenced their lang-

51 Boulanger: Antiq. dev. L. I. c. 22.
*bp

52 Rambam. More. Nebuch. Part. I. c. 21.

AUTHENTICITY OF THE SEPHER 31

uage which degenerated rapidly. Their character became
harsh; their spirit was roused. They turned hands
against each other. One of the twelve tribes, that of Ben-
jamin, was almost wholly destroyed. Nevertheless, the
mission that this people had to fulfill and which had nec-
essitated their exclusive laws, alarmed the neighbouring
peoples; their customs, their extraordinary institutions,
their pride irritated them ; they became the object of their
attacks. In less than four centuries they w r ere subjected
six times to slavery, and six times they were delivered
by the hand of Providence who willed their preservation.
In the midst of these terrible catastrophes, the Sepher
was respected : covered with a providential obscurity it
followed the vanquished, escaped the victors, and for a
long time remained unknown to its possessors themselves.
Too much publicity would have brought about its loss.
Whether it is true that Moses had left oral instructions
for evading the corruption of the text, it is not to be
doubted that he did not take all possible precaution to
guard its preservation. It can therefore be regarded as
a very probable thing that those who handed down in sil-
ence and in the most inviolable secrecy, the thoughts of
the prophet, confided his book to each other in the same
manner, and in the midst of troubles preserved it from
destruction.

But at last after four centuries of disasters, a more
peaceful day seemed to shine upon Israel. The theocratic
sceptre was divided; the Hebrews gave themselves a king,
and their empire although restricted by neighbouring
powers did not remain without some glory. Here a new
danger appeared. Prosperit}' came to do what the most
frightful reverses had been unable to achieve. Indolence
seated upon the throne crept into the lowest ranks of the
people. Certain indifferent chronicles, certain misunder-
stood allegories, chants of vengeance and of pride, songs
of voluptuousness, bearing the names of Joshua, Ruth,
Samuel, David and Solomon, usurped the place of the

32 THE HEBEAIC TONGUE RESTORED

Sepher. Moses was neglected; his laws were unheeded.
The guardians of his secrets, invested with luxury, a prey
to all the temptations of avarice gradually forgot their
oaths. The arm of Providence raised against this intractable
people, struck them at the moment least suspected. They
were stirred by intestine struggles, they turned against
each other. Ten tribes separated themselves and kept the
name of Israel. The other two tribes took the name of
Judah. An irreconcilable hatred spread between these
two rival peoples; the} T erected altar against altar, throne
against throne; Samaria and Jerusalem had each its
sanctuary. The safety of the Sepher was the outcome of
this division.

Amid the controversies born of this schism each peo-
ple recalled its origin, invoked its unheeded laws, cited
the forgotten Sepher. Everything proves that neither one
nor the other possessed this book any longer and that it
was only by favour of heaven that it was found long af-
terward, 53 at the bottom of an old coffer covered with
dust, but happily preserved beneath a heap of pieces of
money, which avarice had in all probability accumulated
secretly and hidden from all eyes. This event decided the
fate of Jerusalem. Samaria deprived of her palladium,
having been struck a century before by the power of the
Assyrians, had fallen, and her ten tribes, captive, dispers-
ed among .the nations of Asia, having no religious bond,
or to speak more clearly, entering no more in the con-
servative plans of Providence, were dissolved there;
whereas Jerusalem, having recovered her sacred code in
the moment of her greatest peril, attached herself to it
with a strength that nothing could break. In vain were
the peoples of Judah led away into bondage; in vain was
their royal city destroyed as Samaria had been, the Seph-
er which followed them to Babylon was their safe-guard.
They could indeed lose, during the seventy years of their
captivity, even their mother tongue, but they could not

53 Voyez Chronig. II. c. 34. v. 14. et suiv.; et conf6rez Rois II. ch. 12.

AUTHENTICITY OF THE SEPHER 33

be detached from the love of their laws. It was only
needful that a man of genius should deliver these laws to
them. This man was found; for genius never fails to
come forth when summoned by Providence.

Esdras was the name of this man. His soul was
strong and his constancy unflinching. He saw that the
time was favourable, that the downfall of the Assyrian
empire, overthrown by the hands of Cyrus, gave him the
means for reestablishing the Kingdom of Judah. He skill-
fully profited by this. From the Persian monarch he ob-
tained the liberty of the Jews and led them to the ruins
of Jerusalem. But previous even to their captivity, the
politics of the Assyrian kings had reanimated the Sam-
aritan schism. Certain tribes, Cuth?eans or Scythians,
brought into Samaria, had intermarried with certain sur-
viving members of Israel and even with certain remnants
of the Jews who had taken refuge there. At Babylon the
plan had been conceived of opposing them to the Jews,
whose religious obstinacy was disturbing. 54 A copy of the
Hebraic Sepher had been sent to them with a priest de-
voted to the interests of the court. Accordingly when Es-
dras appeared, these new Samaritans opposed its estab-
lishment with all their strength. M They accused him
before the great king, of fortifying a city and of making
a citadel rather than a temple. It was even said that not
content with calumniating him they advanced to fight.

But Esdras was hard to intimidate. Not only did he
repulse these adversaries and thwart their intrigues, but
anathematizing them, raised up between them and the
Jews an insurmountable barrier. He did more: being un-
able to take away from them the Hebraic Sepher, a copy
of which they had received from Babylon, he conceived
the idea of giving another form to his and resolved upon
the change of its characters.

This was comparatively easy, since the Jews, having

M Kings II ch. 17. v. 27.

65 Joseph: Hist. Jud. L. XI. c. 4.

34 THE HEBRAIC TONGUE RESTORED

at that time not only become denaturalized, but having
lost completely the idiom of their forefathers, read the
ancient characters with difficult}', accustomed as they
were to the Assyrian dialect and to the modern charac-
ters of which the Chaldeans had been the inventors..
This innovation that politics alone seemed to order,
and which without doubt was done from the loftiest
motives, had most fortunate results for the preserva-
tion of the text of Moses, as I shall relate in my Gram-
mar. It called forth between the two peoples an emula-
tion which has contributed not inconsiderably to bring
down to us a book to which the highest interests must
ever be attached.

Furthermore, Esdas did not act alone in this matter.
The anathema which he had hurled against the Samar-
itans having been approved by the doctors of Babylon, he
convoked them and held with them that great synagogue,
so famous in the books of the rabbis. 56 It was there that
the changing of the characters was arrested ; that the
vowel points were admitted in the writing for the use of
the vulgar, and the ancient Masorah began, which one
should guard against confusing with the modern Masorah,
a work of the rabbis of Tiberias, the origin of which does
not go back beyond the fifth century of the Christian era.*

r >6 R. Eleasar.

* The first Mashorah, whose name indicates Assyrian origin as I
shall show in my Grammar, regulates the manner in which one should
write the Sepher, as much for usage in the temple as for its particular
use; the characters that should be employed, the different divisions
in books, chapters and verses that should be admitted in the works
of Moses; the second Masorah, that I write with a different orthography
in order to distinguish it from the first, aside from the characters,
vowel points, books, chapters and verses with which it is likewise
occupied, enters into the most minute details pertaining to the number
of words and letters which compose each of these divisions in parti
cular, and of the work in general; it notes those of the verses where
some letter is lacking, is superfluous, or. else has been changed for
another; it designates by the word Kere and Ketib, the diverse rendi-
tions that should be substituted in the reading of each; it marks the

AUTHENTICITY OF THE SEPHER 35

Esdras did still more. As much to estrange the Sam-
aritans as to humour the Jews, whom long custom and
their sojourn at Babylon had attached to certain writings
more modern than those of Moses and much less authen-
tic, he made a choice from them, retouched those which
appeared to him defective or altered, and made up a col-
lection which he joined to the Sepher. The assembly over
which he presided approved of this labour that the Sam-
aritans deemed impious; for it is well to know that the
Samaritans received absolutely only the Sepher of Mo-
ses, 57 and rejected all the other writings as apocryphal.
The Jews themselves have not today the same veneration
for all the books which constitute what we call the Bible.
They preserved the writings of Moses with a much more
scrupulous attention, learned them by heart and recited
them much oftener than the others. The savants, who
have been in a position to examine their various manu-
scripts, state that the part consecrated to the books of the
Law is always much more exact and better treated than
the rest. M

number of times that the same word is found at the beginning, the
middle or the end of a verse; it indicates what letters should be pro-
nounced, understood, inverted, suspended, etc., etc. It is because they
have not studied to distinguish these two institutions from each other,
that the savants of the past centuries have laid themselves open to such
lively discussions: some, like Buxtorf who saw only the first Mashorah
of Esdras, would not grant that it had anything of the modern, which
was ridiculous when one considers the minutiae of which I have just
spoken: others, like Cappell, Morin, Walton and even Richard Simon
who saw only the Masorah of the rabbis of Tiberias, denied that it had
anything of the ancient, which was still more ridiculous, when one
considers the choice of characters, vowel points, and the primitive
divisions of the Sepher. Among the rabbis, all those who have any
name, have upheld the antiquity of the Mashorah; there has been only
Elijah Levita who has attributed it to more modern times. But per-
haps he heard only the Masorah of Tiberias mentioned. Rarely do the
rabbis say all that they think.

57 Walton. Prolcg. XI. Richard Simon. Hist. crit. L. I. ch. 10.

08 Rich. Simon: Hist. Crit. L. I. ch. 8.

36 THE HEBRAIC TONGUE RESTORED

This revision and these additions have given occasion
in later times for thinking that Esdras had been the
author of all the writings of the Bible. Not only have
the modern philosophists embraced this opinion, 59 which
favoured their skepticism, but many Fathers of the
Church, and many thinkers have ardently sustained it,
believing it more consistent with their hatred of the
Jews: 60 they rely chiefly upon a passage attributed to
Esdras himself. 61 I think I have sufficiently proved by
reasoning, that the Sepher of Moses could be neither a
supposition nor a compilation of detached fragments: for
one never takes for granted nor compiles works of this
nature, and as to its integrity in the time of Esdras, there
exists a proof dc facto that cannot be challenged: this is
the Samaritan text. It is well known, however little one
may reflect, that considering the condition of things, the
Samaritans, mortal enemies of the Jews, anathematized
by Esdras, would never have received a book of which
Esdras had been the author. They were careful enough
not to receive the other writings, and it is also this which
can make their authenticity doubted. 62 But it is not my
plan here to enter into a discussion in regard to this. It
is only with the writings of Moses that I am occupied; I
have designated them expressly by the name Sepher, in
order to distinguish them from the Bible in general, the
Greek name of which, recalls the translation of the Sep-
tuagint and comprises all the additions of Esdras and
even some more modern ones.

59 Bolingbroke, Vo'.taire, Fre"ret, Boulanger, etc.

o St. Basil. Epist. ad Chil. St. Clm. Alex. Strom. I. Tertull. dc
habit, mulier. c. 35. St. Iren. L. XXXIII. c. 25. Isidor. Etymol. L. VI
c. 1. Leclerc. Sentim. de quelq. thcolog. etc.

61 Esdras ch. IV. v. 14. This book is regarded as apocryphal.

2 Rich. Simon. Hist. crit. L. I. ch. 10.

III.

CONTINUATION OF THE KEVOLUTIONS OF THE
SEPHER. ORIGIN OF THE PRINCIPAL
VERSIONS WHICH HAVE BEEN MADE.

Let us rely firmly upon this important truth: the
Hebraic tongue already corrupted by a gross people, and
intellectual as it was in its origin, brought down to its
most material elements, was entirely lost after the cap-
tivity of Babylon. This is an historic fact impossible to
be doubted, whatever skepticism we may profess. The
Bible shows it; 63 the Talmud affirms it; 64 it is the sen-
timent of the most famous rabbis; 63 Walton cannot deny
it ; 66 the best critic who has written upon this matter,
Richard Simon, never wearies of repeating it. 7 Thus
therefore, nearly six centuries before Jesus Christ, the
Hebrews, having become Jews, no longer either spoke or
understood their original tongue. They used a Syriac
dialect called Aramaic, formed of the union of several
idioms of Assyria and Phoenicia, and quite different from
the Nabathrean which according to d'Herbelot was pure
Chaldaic. 68

On and after this epoch, the Sepher of Moses was al-
ways paraphrased in the synagogues. It is known that
after the reading of each verse, an interpreter was charg-
ed with explaining it to the people, in the vulgar tongue.
From this came the name of Tar gam* It is somewhat

3 Nehem. ch. 8.

M Thalm. devot. ch. 4. '. "

05 Elias, Kimchi, Ephode, etc.
Proleg. Ill et XII.
C7 Hist. crit. L. I. ch. 8, 16, 17. etc.
es Biblioth. ori. p. 514.

From the Chaldaic word,Q?|jJ")^, version, translation: R. Jacob:
in compend. thalm.

38 THE HEBRAIC TONGUE RESTORED

difficult to say today, whether these versions were at first
written by the doctors or entrusted to the sagacity of the
interpreters. However that may be, it appears certain
that the meaning of the Hebraic words, becoming more
and more uncertain, violent discussions arose concerning
the diverse interpretations which were given to the Se-
pher. Some, claiming to possess the oral law secretly
given by Moses, wished to introduce it for everyone in
these explanations; others, denied the existence of this
law, rejected all kinds of traditions and required that they
hold to the most literal and the most material explana-
tions. Two rival sects were born of these disputes. The
first, that of the Pharisees was the most numerous and
the most esteemed : it admitted the spiritual meaning of
the Sepher, treated as allegories what appeared to be ob-
scure, believed in divine Providence and in the immortal-
ity of the soul. 69 The second, that of the Sadducees,
treated as fables all the traditions of the Pharisees, scorn-
ed their allegories, and as it found nothing in the mater-
ial meaning of the Sepher which might prove or even ex-
press the immortality of the soul, denied it ; seeing no-
tling in what their antagonists called soul, only a conse-
quence of the organization of the body, a transient fac-
ulty which must become extinguished with it. 70 In the
midst of these two contending sects, a third was formed,
less numerous than the other two, but infinitely more
learned : it was that of the Essenes. These held a median
position between the Pharisees, who made every thing give
way to the allegorical, and the Sadducees who, by the dry-
ness of their interpretations perverted the dogmas of Mo-
ses. They preserved the letter and the material meaning
outwardly, but guarded the tradition and the oral law
for the secret of the sanctuary. The Essenes, living far
from cities, formed particular societies, and in no wise

69 Joseph. Antiq. L. XII. 22. XVII. 3.

TO Joseph. Ibid. L. XIII. 9. Budd. Introd. ad phil. hebr. Basnage:
Hist, des Juifs. T. I.

ORIGIN OF PRINCIPAL VERSIONS 39

jealous of the sacerdotal charges filled by the Pharisees, or
of the civil honours intrigued for by the Sadducees, they
applied themselves much to ethics and the study of nat-
ure. All that has been written upon the mode of life and
intelligence of this sect has redounded greatly to its cred-
it. 71 Wherever there were Jews, there were Essenes ;
but it was in Egypt that they were mostly found. Their
principal retreat was in the environs of Alexandria,
toward the lake, and Mount Moriah.

I beg the reader seriously interested in ancient
secrets to give attention to this name;* for if it is true, as
everyone attests, that Moses has left an oral law, it is
among the Essenes that it has been preserved. The Phari-
sees who boasted so haughtily that they possessed it, had
only its semblances, for which Jesus constantly reproach-
es them. It is from these Pharisees that the modern Jews
descend, with the exception of certain true savants
through whom the secret tradition goes back to that of
the Essenes. The Sadducees have brought forth the pre-
sent Karaites, otherwise called Scripturalists.

But even before the Jews possessed their Chaldaic
targums, the Samaritans had a version of the Sepher
made in the vulgar tongue; for they were even less able
than the Jews to understand the original text. This ver-
sion which we possess entire, being the first of all those
which had been made, merits consequently more confid-
ence than the targums, which succeeding and destroying
one another do not appear of great antiquity : besides, the
dialect in which the Samaritan version is written has
more affinity with the Hebrew than with the Aramaic or
the Chaldaic of the targums. To a rabbi, named Onkelos,
has ordinarily been attributed the targum of the Sepher,

71 Joseph: de bello Jud. L. II. c. 12. Phil, de vitA contempt Budd:
Introd. ad phil. hebr. etc.

* It is unnecessary, I think, for me to say that Mount Moriah has
become one of the symbols of Adonhiramite masonry. This word
signifies the reflected light, the splendour.

40 THE HEBRAIC TONGUE RESTORED

properly so-called, and to another rabbi named Jonathan,
that of the other books of the Bible; but the epoch of
their composition has not been fixed. It can only be in-
ferred that they are more ancient than the Talmud, be-
cause the dialect is more correct and less disfigured. The
Talmud of Jerusalem particularly, is in a barbarous
style, mixed with a quantity of words borrowed from
neighbouring tongues and chiefly from Greek, Latin and
Persian. 72 This was the vulgar idiom of the Jews in the
time of Jesus Christ.

Nevertheless, the Jews, protected by the Persian
monarchs, had enjoyed some moments of tranquillity;
they had rebuilt their temples; they had raised again the
walls of their city. Suddenly the face of things was
changed: the empire of Cyrus crumbled; Babylon fell in-
to the power of the Greeks ; all bent beneath the laws of
Alexander. But this torrent which burst forth in a mo-
ment, both upon Africa and upon Asia, soon divided its
waves and turned them in different channels. Alexander
died and his captains parcelled out his heritage. The
Jews fell into the power of the SeleucidcP. The Greek
tongue carried everywhere by the conquerors, modified
the new idiom of Jerusalem and drew it further away
from the Hebrew. The Sepher of Moses already disfig-
ured by the Chaldaic paraphrases disappeared gradually
in the Greek version.

Thanks to the discussions raised by the savants of the
last centuries upon the famous version of the Hellenist
Jews, vulgarly called the Septuagint version, nothing had
become more obscure than its origin. 73 They questioned
among themselves, at what epoch, and how, and why it
had been done ; 74 whether it was the first of all, and
whether there did not exist an earlier version in Greek,

72 Hist. crit. L. II. ch. 18.

73 Hist, crit. L. II. c. 2.

74 Despierres: Auctor, script, tract. II. Walton. Proleg. IX.

ORIGIN OF PRINCIPAL VERSIONS 41

from which Pythagoras, Plato and Aristotle had drawn
their knowledge; who the seventy interpreters were and
whether they were or were not, in separate cells while
labouring at this work ; 76 whether these interpreters were,
in short, prophets rather than simple translators. "

After having examined quite at length the divergent
opinions which have been put forth on this subject, these
are what I have judged the most probable. Anyone can,
if he is so inclined, do this difficult labour over again,
which after all will produce only the same results, if he
is careful to exercise the same impartiality that I have
chown.

It canii^t be doubted that Ptolemy, son of Lagus, not-
withstanding some acts of violence which marked the be-
ginning of his reign and into which he was forced by the
conspiracy of his brothers, was a very great prince. Egypt
has not had a more brilliant epoch. There, flourished at
the same time, peace, commerce, the arts, and the cultiva-
tion of the sciences, without which there is no true grand-
eur in an empire. It was through the efforts of Ptolemy
that the splendid library in Alexandria was established,
which Demetrius of Phalereus, to whom he had confided
its keeping, enriched with all the most precious literature
of that time. The Jews had long since been settled in
Egypt. 78 I cannot conceive by what spirit of contradic-
tion the modern thinkers insist that, in the course of
circumstances such as I have just presented, Ptolemy did
not have the thought that has been attributed to him of
making a translation of the Sepher in order to place it
in his library. 79 Nothing seems to me so simple. The

75 Cyril. Alex. L. I. Euseb. pra;p. evan. c. 3. Ambros. Epist. 6.
Joseph Contr. Api. L. I. Bellarmin. dc verbo Dei. L. II. c. 5.

76 St. Justin, orat. par. ad gent. Epiph. Lib. de mens. et ponder.
Clem. Alex. Strom. L. I. Hieron. Prwf. in Pcntat. J. Morin. Exercit. IV.

77 St. Thomas: quwst. II. art. 3. St. August, de Civit. del. L. XVIII.
c. 43. Iren. adv. hoeres. c. 25, etc.

78 Joseph. Antiq. L. XII. c. 3.
7 Horcc Biblical 2.

42 THE HEBRAIC TONGUE HE STORED

historian Josephus is assuredly believable on this point
as well as the author of the letter of Aristeas, 80 notwith-
standing certain embellishments with which he loads this
historic fact.

But the execution of this plan might offer difficulties ;
for it is known that the Jews communicated with reticence
their books, and that they guarded their mysteries with
an inviolable secrecy. sl It was even a customary opinion
among them, that God would punish severely those who
dared to make translations in the vulgar tongue. The
Talmud relates that Jonathan, after the appearance of
his Chaidaic paraphrase, was sharply reprimanded by a
voice from heaven for having dared to reveal to men the
secrets of God. Ptolemy, therefore, was obliged to have
recourse to the intercession of the sovereign pontiff
Eleazar, showing his piety by freeing certain Jewish
slaves. This sovereign pontiff whether touched by the
bounty of the king, or whether not daring to resist his
will, sent him an exemplar of the Sepher of Moses, per-
mitting him to make a translation of it in the Greek
tongue. It was only a question of choosing the trans-
lators. As the Essenes of Mount Moriah enjoyed a meri-
ted reputation for learning and sanctity, everything leads
me to believe that Demetrius of Phalereus turned his at-
tention upon them and transmitted to them the orders
of the king. These sectarians lived as anchorites, seclud-
ed in separate cells, being occupied, as I have already
said, with the study of nature. The Sepher was, according
to them, composed of spirit and substance: by the sub-
stance they understood the material meaning of the Hebra-
ic tongue; by the spirit, the spiritual meaning lost to the
vulgar. 83 Pressed between the religious law which for-
bade the communication of the divine mysteries and the
authority of the prince who ordered them to translate

so Joseph. lUd. propf. et L. XII. c. 2.

81 Hist. crit. L. II. ch. 2.

82 Joseph, de Bello Jud. L. II. ch. 12. Phil, de vitA contempt Budd.
introd. ad phil, hebr.

ORIGIN OF PRINCIPAL VERSIONS 43

the Sepher, they were astute enough to extricate them-
selves from such a hazardous step : for, in giving the sub-
stance of the book, they obeyed the civil authority, and
in retaining the spirit, obeyed their conscience. They
made a verbal version as exact as they could in the re-
stricted and material expression, and in order to protect
themselves still further from the reproaches of profana-
tion, they made use of the text of the Samaritan version
whenever the Hebraic text did not offer sufficient
obscurity.

It is very doubtful whether there were seventy in
number who performed this task. The name of the Sept-
uagint Version comes from another circumstance that I
am about to relate.

The Talmud states that at first there were only five
interpreters, which is quite probable; for it is known that
Ptolemy caused only the five books of Moses to be trans-
lated, those contained in the Sepher, without being con-
cerned with the additions of Esdras. 83 Bossuet agrees
with this in saying that the rest of the books were, in
the course of time, put into Greek for the use of the Jews
who were spread throughout Egypt and Greece, where
they had not only forgotten their ancient tongue, the
Hebrew, but even the Chaldaic which they had learned
during captivity. 84 This writer adds, and I beg the reader
to note this, that these Jews made a Greek mixture of
Hebraisms which is called the Hellenistic tongue, and that
the Septuaffint and all the New Testament are written
in this language.

It is certain that the Jews, dispersed throughout
Egypt and Greece, having entirely forgotten the Aramaic
dialect in which their Targums were written, and finding
themselves in need of a paraphrase in the vulgar tongue,
would naturally take the version of the Sepher which al-
ready existed in the royal library at Alexandria: this is

83 Joseph. Antiq. L. XII. ch. 2.

84 Disc, sur VHist. untv. I. part. 8.

44 THE HEBRAIC TONGUE RESTORED

what they did. They joined to it a translation of the addi-
tions of Esdras and sent the? whole to Jerusalem to be ap-
proved as a paraphrase. The sanhedrin granted their de-
mand, and as this tribunal happened to be of seventy judges
in conformity with the law, 85 this version received the
name of Scptuagint version, that is to say, approved by
the seventy. 86

Such is the origin of the Bible. It is a copy in the
Greek tongue of the Hebraic writings wherein the mater-
ial forms of the Sepher of Moses are well enough pre-
served, so that those who see nothing beyond the material
forms may not suspect the spiritual. In the state of
ignorance in which the Jews were at that time, this book
thus disguised suited them. It suited them to such an
extent, that in many of the Greek synagogues, it was
read not only as paraphrase, but in place of and in prefer-
ence to the original text. 87 Of what use was the reading
of the Hebrew text? The Jewish people had long since
ceased to understand it even in its most restricted ac-
ceptance,* and among the rabbis, if one excepts certain

85 Sepher. L. IV. c. 11. Elias Levita: in Thisbi.

86 Hist. crit. L. II. c. 2.

87 Wa'.ton: Prolcg. IX. Horoc biblicoe. . 2. Hist. Crit. L. I. c. 17.
* Philo, the most learned of the Jews of his time, did not know a

word of Hebrew although he wrote a history of Moses. He praises
much the Greek version of the Hellenists, which he was incapable of
comparing with tho original. Josephus himself, who has written a
history of his nation and who should have made a special study <jf
the Sepher, proves at every step that he did not understand the
Hebrew text and that he often made use of the Greek. He laboured
hard in the beginning of his work to understand why Moses, wishing
to express the first day of creation, used the word one and not the
word first, without making the very simple reflection that tha word
inx in Hebrew, signifies both. It is obvious that he pays less attention
to the manner in which the proper names were written, than to that
in which they were pronounced in his time, and that he read them
not by the Hebraic letter, but by the Greek letter. This historian who
promises to translate and to render the meaning of Moses, without
adding or diminishing anything, is however far from accomplishing
tLis purpose. In the very first chapter of his book, he says that God

ORIGIN OF PRINCIPAL VERSIONS 45

Essenes initiated in the secrets of the oral law, the most
learned scarcely pretended to go back of the Greek, the
Latin, or the barbarous jargon of Jerusalem, to the Chal- "
daic Targums which had become for them almost as diffi-
cult as the text.*

It was during this state of ignorance and when the
Greek Bible usurped everywhere the place of the Hebraic
Sepher, that Providence wishing to change the face of
the world and operating one of those necessary move-
ments whose profound reason I believe it useless to re-
veal, raised up Jesus. A new cult was born. Christianity,
at first obscure, considered as a Jewish sect, increased,
was spread abroad and covered Asia, Africa and Europe.
The Roman empire was enveloped by it. Jesus and his
disciples had always quoted the Greek Bible, the Fathers
of the Church attaching themselves to this book with a
religious respect, believing it inspired, written by the
prophets, scorned the Hebraic text, and as Saint Augus-
tine clearly says, M were even ignorant of its existence.
Nevertheless the Jews, alarmed at this movement which
was beyond their comprehension, cursed the book which
caused it. The rabbis, either by politics or because the
oral law became known, openly scoffed it as an illusory
version, decried it as a false work, and caused it to be
considered by the Jews as more calamitous for Israel
than the golden calf. They publicly stated that the earth
had been enveloped in darkness during three days on
account of this profanation of the holy Book, and as one

took away speech from the serpent, that he made its tongue venomous,
that he condemned it henceforth to have feet no more; that he com-
manded Adam to tread upon the head of this serpent, etc. Now, if
Philo and Josephus showed themselves so ignorant in the understand-
ing of the sacred text, what must have been the other Jews? I make
exception always of the Essenes.

* It is related in St. Luke that Jesus Christ read to the people a
passage from Isaiah paraphrased in Chaldaic and that he explained it
(ch. 4. v. 17). It is Walton who has made this observation in his
Prolegomena. Dissert. XII.

88 "Ut an alia esset ignorarent." August. L. III. c. 25.

46 THE HEBRAIC TONGUE RESTORED

can see in the Talmud, ordained an annual fast of three
days in memory of this event.

These precautions came too late ; the storehouse badly
guarded had changed hands. Israel, resembling a crude
coffer closed with a triple lock but worn out by time,
afforded no longer a sufficiently sure shelter. A terrible
revolution drew nigh : Jerusalm fell, and the Roman em-
pire, a political moribund body, was destined to the vul-
tures of the North. Already the clouds of ignorance were
darkening the horizon ; already the cries of the barbarians
were heard in the distance. It was necessary to oppose
these formidable enemies with an insurmountable obstacle.
That obstacle was this same Book which was to subdue
them and which they were not to understand.

Neither the Jews nor the Christians were able to
enter into the profoundness of these plans. They accused
each other of ignorance and of bad faith. The Jews,
possessors of an original text which they could no longer
comprehend, anathematized a version which rendered
only the gross and exterior forms. The Christians, con-
tent with these forms w r hich at least they grasped, went
no further and treated with contempt all the rest. It
is true that from time to time there appeared among
them men who, profiting by a last gleam of light in those
dark days, dared to fix the basis of their belief, and judg-
ing the version in its spirit to be identical with its forms,
detached themselves abruptly and disdainfully from it.
Such were Valentine, Basil, Marcion, Apelles, Bardesane,
and Manes, the most terrible of the adversaries that the
Bible has encountered. All treated as impious the author
of a book wherein the Being, preeminently good, is re-
presented as the author of evil; wherein this Being cre-
ates without plan, prefers arbitrarily, repents, is angered,
punishes an innocent posterity with the crime of one
whose downfall he has prepared. 89 Manes, judging Moses
by the book that the Christians declared to be from him,

89 Beausobre: Hist, du Manich. Passim. Epiphan, hceres, passim.

ORIGIN OF PRINCIPAL VERSIONS 47

regarded this prophet as having been inspired by the Gen-
ius of evil. M Marcion, somewhat less severe saw in him
only the instrument of the Creator of the elementary
world, very different from the Supreme Being. 91 All of
them caused storms, more or less violent; according to
the force of their genius. They did not succeed, because
their attack was imprudent, unseasonable, and because
without knowing it they brought their light to bear in-
opportunely upon a rough structure prepared for sustain-
ing a most true and imposing edifice.

Those Fathers of the Church whose eyes were not
wholly bli ded, sought for expedients to evade the great-
est difficulties. Some accused the Jews of having foisted
upon the books of Moses things false and injurious to
the Divinity ; 92 others had recourse to allegories. 93 Saint
Augustine acknowledged that there was no way of con-
serving the literal meaning of the first three chapters of
Genesis, without attributing to God things unworthy of
him. 94 Origen declared that if the history of the creation
was taken in the literal sense it was absurd and con-
tradictory. 95 He complained of the ignorant ones who,
led astray by the letter of the Bible, attributed to God
sentiments and actions that one would not wish to attri-
bute to the most unjust, the most barbarous of men. 96
The wise Beausobre in his Histoire du Manicheisme, and
Ptau in his Dogmes theologiques, cite numerous similar
examples.

The last of the Fathers who saw the terrible mistake
of the version of the Hellenists and who wished to remedy
it, was Saint Jerome. I give full justice to his inten-
se Act. disput. Arcnel. 7.

81 Tertull. Contr. Marci.

82 Recognit. L. II. p. 52. Clement. Homel. III. p. 642-645.
3 pgtau: Dogm. thtol. de opif. L. II. 7.

94 August. Contr. Faust. L. XXXII. 10. De Genes. Contr. Manich.
L. II. 2.

5 Origen. philocal. p. 12. .
86 Origen. Ibid. p. 6 et 7.

48 THE HEBRAIC TONGUE RESTORED

tions. This Father, of an ardent character and search-
ing mind, might have remedied the evil, if the evil had
been of a nature to yield to his efforts. Too prudent to
cause a scandal like that of Marcion or of Manes; too
judicious to restrict himself to vain subtleties as did
Origen or Saint Augustine, he felt deeply that the only
way of arriving at the truth was to resort to the original
text. This text was entirely unknown. The Greek was
everything. It was from the Greek, strange and extraordi-
nary fact, that had been made, according as was needed,
not only the Latin version, but the Coptic, Ethiopic, Arabic,
and even the Syriac, Persian and others.

But' in order to resort to the original text it would
be necessary to understand the Hebrew. And how was
it possible to understand a tongue lost for more than a
thousand years? The Jews, with the exception of a very
small number of sages from whom the most horrible tor-
ments were unable to drag it, understood it hardly better
than Saint Jerome. Nevertheless, the only way that re-
mained for this Father was to turn to the Jews. He
took a teacher from among the rabbis of the school of
Tiberias. At this news, all the Christain church cried
out in indignation. Saint Augustine boldly censured
Saint Jerome. Rufinus attacked him unsparingly. Saint
Jerome, exposed to this storm, repented having said that
the version of the Septuagint was wrong; he used subter-
fuges; sometimes, to flatter the vulgar, he said that the
Hebraic text was corrupt; sometimes, he extolled this
text concerning which, he declared that the Jews had
not been able to corrupt a single line. When reproached
with these contradictions, he replied that they were ig-
norant of the laws of dialectics, that they did not under-
stand that in disputes one spoke sometimes in one man-
ner and sometimes in another, and that one did the oppo-
site of what one said. 97 He relied upon the example of
Saint Paul ; he quoted Origen. Rufinus charged him with

vt P. Morin. Exercit. Bill. Rich. Simon. Hist. crit.

ORIGIN OF PRINCIPAL VERSIONS 49

impiety, and replied to him that Origen had never for-
gotten himself to the point of translating the Hebrew,
and that only Jews or apostates could undertake it. 98
Saint Augustine, somewhat more moderate, did not ac-
cuse the Jews of having corrupted the sacred text; he
did not treat Saint Jerome as impious and as apostate;
he even agreed that the version of the Septuagint is often
incomprehensible; but he had recourse to the providence
of God," which had permitted that these interpreters
should translate the Scripture in the way that was judged
to be the most fitting for the nations who would embrace
the Christian religion.

In the midst of these numberless contradictions,
Saint Jerome had the courage to pursue his plan; but
other contradictions and other obstacles more alarming
awaited him. He saw that the Hebrew which he was so
desirous of grasping escaped from him at each step; that
the Jews whom he consulted wavered in the greatest un-
certainty; that they did not agree upon the meaning of
the words, that they had no fixed principle, no grammar;
that, in fact, the only lexicon of which he was able to
make use was that very Hellenistic version which he
aspired to correct. 100 What was the result of his labour?
A new translation of the Greek Bible in Latin, a little less
barbarous than the preceding translations and compared
with the Hebraic text as to the literal forms. Saint
Jerome could do nothing further. Had he penetrated
the inner principles of the Hebrew; had the genius of
that tongue been unveiled to his eyes, he would have been
constrained by the force of things, either to keep silence
or to restrict it within the version of the Hellenists. This
version, judged the fruit of a divine inspiration, dominated
the minds in such a manner, that one was obliged to lose
one's way like Marcion, or follow it into its necessary

98 Ruffin. Invect. Llv. II. Richard Simon. Ibid. L. II. chap. 2.
t August, de doct. Christ. Walton: Prolog. X.
100 Rich. Simon. Ibid. L. II. ch. 12.

50 THE HEBKAIC TONGUE RESTORED

obscurity. This is the Latin translation called ordinarily,
the Vulgate.

The Council of Trent has declared this translation
authentic, without nevertheless, declaring it infallible;
but 101 the Inquisition has sustained it with all the force
of its arguments, 102 and the theologians with all the weight
of their intolerance and their partiality.*

I shall not enter into the irksome detail of the num-
berless controversies which the version of the Hellenists
and that of Saint Jerome have brought about in the more
modern times. I shall pass over in silence the transla-
tions which have been made in all the tongues of Europe,
whether before or after the Reformation of Luther, be-
cause they were all alike, only copies more or less re-
moved from the Greek and Latin.

No matter how much Martin Luther and Augustine
Eugubio say about the ignorance of the Hellenists, they
still use their lexicon in copying Saint Jerome. Though
Santes Pagnin or Arias Montanus endeavour to discredit
the Vulgate; though Louis Cappell pass thirty-six years
of his life pointing out the errors; though Doctor James
or Father Henri de Bukentop, or Luc de Bruges, count
minutely the mistakes of their work, brought according to
some to two thousand, according to others, four thousand ;
though Cardinal Cajetan, or Cardinal Bellarmin perceive
them or admit them; they do not advance one iota the

101 Hist. crit. L. II. ch. 12.

102 Palavic. Hist. M. VI. ch. 17. Mariana: pro. Edit. vulg. c. I.

* Cardinal Ximenes having caused to be printed in 1515, a poly-
glot composed of Hebrew, Greek and Latin, placed the Vulgate between
the Hebraic text and the Septuagint version: comparing this Bible
thus ranged in three columns, to Jesus Christ between the two robbers:
the Hebrew text according to his sentiment, represented the wicked
robber, the Hellenistic version the good robber and the Latin transla-
tion Jesus Christ! The editor of the Polyglot of Paris, declares in
his preface that the Vulgate should be regarded as the original source
wherein all the other versions and the text itself should agree. When
one has such ideas, one offers little access for truth.

ORIGIN OF PRINCIPAL VERSIONS 51

intelligence of the text. The declamations of Calvin, the
labours of Olivetan, of Corneille, Bertram, Ostervald and
a host of other thinkers do not produce a better effect.
Of what importance the weighty commentaries of Calmet,
the diffuse dissertations of Hottinger? What new lights
does one see from the works of Bochard, Huet, Leclerc,
Lelong and Michaelis? Is the Hebrew any better under-
stood? This tongue, lost for twenty-five centuries, does
it yield to the researches of Father Houbigant, or to the
indefatigable Kennicott? Of what use is it to either or
both, delving in the libraries of Europe, examining, com-
piling and comparing all the old manuscripts? Not any.
Certain letters vary, certain vowel points change, but the
same obscurity remains upon the meaning of the Sepher.
In whatever tongue one turns it, it is always the same
Hellenistic version that one translates, since it is the sole
lexicon for all the translators of the Hebrew.

It is impossible ever to leave the vicious circle if
one has not acquired a true and perfect knowledge of the
Hebraic tongue. But how is one to acquire the knowledge?
How? By reestablishing this lost tongue in its original
principles : by throwing off the Hellenistic yoke : by re-
constructing its lexicon: by penetrating the sanctuaries
of the Essenes: by mistrusting the exterior doctrine of
the Jews : by opening at last that holy ark which for more
than three thousand years, closed to the profane, has
brought down to us, by a decree of Divine Providence,
the treasures amassed by the wisdom of the Egyptians.

This is the object of a part of my labours. With the
origin of speech as my goal, I have found in my path
Chinese, Sanskrit and Hebrew. I have examined their
rights. I have revealed them to my readers, and forced
to make a choice between these three primordial idioms
I have chosen the Hebrew. I have told how, being com-
posed in its origin of intellectual, metaphorical and uni-
versal expressions, it had insensibly become wholly gross
in its nature because restricted to material, literal and

52 THE HEBRAIC TONGUE RESTORED

particular expressions. I have shown at what epoch and
how it was entirely lost. I have followed the revolu-
tions of the Sepher of Moses, the unique book which con-
tains this tongue. I have developed the occasion and the
manner in which the principal versions were made. I
have reduced these versions to the number of four; as
follows : the Chaldaic paraphrases or targums, the Samari-
tan version, that of the Hellenists, called the Septuagint
version, and finally that of Saint Jerome, or the Vulgate.
I have indicated sufficiently the idea that one ought to
follow.

It is now for my Grammer to recall the forgotten
principles of the Hebraic tongue, to establish them in a
solid manner, and to connect them with the necessary
results : it is for my translation of the Cosmogony of Moses
and the notes which accompany it, to show the force and
concordance of these results. I shall now give myself
fearlessly to this difficult labour, as certain of its success
as of its utility, if my readers vouchsafe to follow me
with the attention and the confidence that is required.

Hebraic Grammar

HEBRAIC GRAMMAR

CHAPTER I.
GENERAL PRINCIPLES.

I.
THE REAL PURPOSE OF THIS GRAMMAR.

Long ago it was said, that grammar was the art of
writing and of speaking a tongue correctly : but long ago
it ought also to have been considered that this definition
good for living tongues was of no value applied to dead
ones.

In fact, what need is there of knowing how to speak
and even write (if composing is what is meant by writ-
ing) Sanskrit, Zend, Hebrew and other tongues of this
nature? Does one not feel that it is not a question of
giving to modern thoughts an exterior which has not been
made for them ; but, on the contrary, of discovering under
a worn-out exterior ancient thoughts worthy to be revived
under more modern forms? Thoughts are for all time,
all places and all men. It is not thus with the tongues
which express them. These tongues are appropriate to
the customs, laws, understanding and periods of the ages ;
they become modified in proportion as they advance in
the centuries; they follow the course of the civilization
of peoples. When one of these has ceased to be spoken
it can only be understood through the writings which
have survived. To continue to speak or even to write it
when its genius is extinguished, is to wish to resuscitate
a dead body; to affect the Roman toga, or to appear in
the streets of Paris in the robe of an ancient Druid.

56 THE HEBRAIC TONGUE RESTORED

I must frankly say, despite certain scholastic pre-
cedents being offended by my avowal, that I cannot ap-
prove of those sorry compositions, whether in prose or in
verse, where modern Europeans rack their brains to
clothe the forms long since gone, with English, German
or French thoughts. I do not doubt that this tendency
everywhere in public instruction is singularly harmful to
the advancement of studies, and that the constraint of
modern ideas to adapt themselves to ancient forms is an
attitude which checks what the ancient ideas might pass
on in the modern forms. If Hesiod and Homer are not
perfectly understood; if Plato himself offers obscurity,
for what reason is this so? For no other reason save that
instead of seeking to understand their tongue, one has
foolishly attempted to speak or write it.

The grammar of the ancient tongues is not therefore,
either the art of speaking or even of writing them, since
the sound is extinct and since the signs have lost their
relations with the ideas ; but the grammar of these tongues
is the art of understanding them, of penetrating the geni-
us which has presided at their formation, of going back
to their source, and by the aid of the ideas which they
have preserved and the knowledge which they have pro-
cured, of enriching modern idioms and enlightening their
progress.

So then, while proposing to give an Hebraic gram-
mar, my object is assuredly not to teach anyone either
to speak or to write this tongue; that preposterous care
should be left to the rabbis of the synagogues. These
rabbis, after tormenting themselves over the value of the
accents and the vowel points, have been able to continue
their cantillation of certain barbarous sounds; they have
been indeed able to compose some crude books, as hetero-
geneous in substance as in form, but the fruit of so many
pains has been to ignore utterly the signification of the
sole Book which remained to them, and to make them-
selves more and more incapable of defending their law-

PURPOSE OF THIS GRAMMAR 57

maker, one of the noblest men that the earth has produc-
ed, from the increased attacks that have never ceased to
be directed against him by those who knew him only
through the thick clouds with which he had been envelop-
ed by his translators.* For, as I have sufficiently intim-
ated, the Book of Moses has never been accurately trans-
lated. The most ancient versions of the Sepher which
we possess, such as those of the Samaritans, the Chaldaic
Targums, the Greek version of the Septuagint and the
Latin Vulgate, render only the grossest and most exterior
forms without attaining to the spirit which animates
them in the original. I might compare them appropriate-
ly with those disguises which were used in the ancient
mysteries, 1 or even with those ' symbolic figures which
were used by the initiates ; the small figures of satyrs and
of Sileni that were brought from Eleusis. There was
nothing more absurd and grotesque than their outward
appearance, upon opening them, however, by means of a
secret spring, there were found all the divinities of Olym-
pus. Plato speaks of this pleasing allegory in his dia-
logue of the Banquet and applies it to Socrates through
the medium of Alcibiades.

It is because they saw only these exterior and mate-
rial forms of the Sepher, and because they knew not how
to make use of the secret which could disclose its spiritual
and divine forms, that the Sadducees fell into material-
ism and denied the immortality of the soul. 2 It is well
known how much Moses has been calumniated by modern
philosophers upon the same subject. 8 Freret has not
failed to quote all those who, like him, have ranked him
among the materialists.

* The most famous hereslarchs, Valentine, Marclon and Manes re-
jected scornfully the writings of Moses which they believed emanated
from an evil principle.

1 Apul. I. XL.

2 Joseph. Antig. I. XIII. g.

8 Freret: des Apol. de la Rel chrtt. ch. II.

58 THE HEBRAIC TONGUE RESTORED

When I say that the rabbis of the synagogues have
put themselves beyond the state of defending their law-
giver, I wish it to be understood that I speak only of those
who, holding to the most meticulous observances of the
Masorah, have never penetrated the secret of the sanctu-
ary. Doubtless 1 iere are many to whom the genius of the
Hebraic tongue is not foreign. But a sacred duty im-
poses upon them an inviolable silence. 4 It is said, that
they hold the version of the Hellenists in abomination.
They attribute to it all the evils which they have suffered.
Alarmed at its use against them by the Christians in the
early ages of the Church, their superiors forbade them
thereafter to write the Sepher in other characters than
the Hebraic, and doomed to execration those among them
who should betray the mysteries and teach the Christians
the principles of their tongue. One ought therefore to
mistrust their exterior doctrine. Those of the rabbis who
were initiated kept silence, as Moses, son of Maimon,
called Maimonides, expressly said : 5 those who were not,
had as little real knowledge of Hebrew, as the least learn-
ed of the Christians. They wavered in the same incer-
titude over the meaning of the words, and this incertitude
was such that they were ignorant even of the name of
some of the animals of which it was forbidden them, or
commanded by the Law, to eat. 6 Richard Simon who has
furnished me with this remark, never wearies of repeat-
ing how obscure is the Hebraic tongue: 7 he quotes Saint
Jerome and Luther, w r ho are agreed in saying, that the
words of this tongue are equivocal to such an extent that
it is often impossible to determine the meaning. 8 Origen,
according to him, was persuaded of this truth; Calvin
felt it and Cardinal Cajetan himself, was convinced. 9 It

4 Richard Simon, Hist. Crit. L. I. ch. 17

5 Mor. Nebuc. P. II. ch. 29.

6 Bochart: de Sacr. animal.
1 Ibid. I. III. ch. 2.

8 Hieron. Apelog. adv. Ruff. I. 1. Luther, Comment. Genes.

9 Cajetan, Comment, in Psalm.

PURPOSE OF THIS GRAMMAR 59

was Father Morin who took advantage of this obscurity
to consider the authors of the Septuagint version as so
many prophets ; 10 for, he said, God had no other means
of fixing the signification of the Hebrew words.

This reason or Father Morin, somewhat far from be-
ing decisive, has not hindered the real thinkers, and Rich-
ard Simon particularly, from earnestly wishing that the
Hebraic tongue lost for so long a time, might finally be
reestablished. u He did not conceal the immense diffi-
culties that such an undertaking entailed. He saw clear-
ly that it would be necessary to study this tongue in a
manner very different from the one hitherto adopted, and
far from making use of the grammars and dictionaries
available, he regarded them, on the contrary, as the most
dangerous obstacles; for, he says, these grammars and
these dictionaries are worth nothing. All those who have
had occasion to apply their rules and to make use of their
interpretations have felt their insufficiency. 12 Forster
who had seen the evil sought in vain the means to remedy
it. He lacked the force for that: both time and men, as
well as his own prejudices were too much opposed.*

I have said enough in my Dissertation concerning
what had been the occasion and the object of my studies.
When I conceived the plan with which I am now occu-
pied, I knew neither Richard Simon nor Forster, nor any
of the thinkers who, agreeing in regarding the Hebraic
tongue as lost, had made endeavours for, or had hoped to
succeed in its reestablishment ; but truth is absolute, and
it is truth which has engaged me in a difficult under-
taking ; it is truth which will sustain me in it ; I now pur-
sue my course.

10 Exercit. Bill. L. I. ex. VI. ch. 2

11 Hist. crit. I. III. ch. 2.

12 Hist. Crit. I. III. ch. 3.

* The rabbis themselves have not been more fortunate, as oue can
see in the grammar ot Abraham de Balmes and in several other works.

II.

ETYMOLOGY AND DEFINITION.

The word grammar has come down to us from the
Greeks, through the Latins; but its origin goes back much
further. Its real etymology is found in the root "U ,"D ,")p
(gre, ere, kre), which in Hebrew, Arabic or Chaldaic, pre
&ents always the idea of engraving, of character or of
writing, and which as verb is used to express, according
to the circumstances, the action of engraving, of charac-
terizing, of writing, of proclaiming, of reading, of de-
claiming, etc. The Greek word YPW*TIXT] signifies pro-
perly the science of characters, that is to say, of the char-
acteristic signs by means of which man expresses his
thought.

As has been very plainly seen by Court de GSbelin,
he who, of all the archaeologists has penetrated deepest in-
to the genius of tongues, there exist two kinds of gram-
mars: the one, universal, and the other, particular. The
universal grammar reveals the spirit of man in general ;
the particular grammars develop the individual spirit of
a people, indicate the state of its civilization, its know-
ledge and its prejudices. The first, is founded upon
nature, and rests upon the basis of the universality of
things; the others, are modified according to opinion,
places and times. All the particular grammars have
a common basis by which they resemble each other
and which constitutes the universal grammar from
which they emanate : 13 for, says this laborious writer,
"these particular grammars, after having received the life
of the universal grammar, react in their turn upon their

18 Mond. prim. Gramm. univ. t. I, ch. 13, 14 et 15.
60

ETYMOLOGY AND DEFINITION 61

mother, to which they give new force to bring forth
stronger and more fruitful off-shoots."

I quote here the opinion of this man whose gram-
matical knowledge cannot be contested, in order to make
it understood, that wishing to initiate my readers into the
inner genius of the Hebraic tongue, I must needs give to
that tongue its own grammar ; that is to say, its idiomatic
and primitive grammar, which, holding to the universal
grammar by the points most radical and nearest to its
basis, will nevertheless, be very different from the par-
ticular grammars upon which it has been modelled up to
this time.

This grammar will bear no resemblance to that of
the Greeks or that of the Latins, because it is neither the
idiom of Plato nor that of Titus Livius which I wish to
teach, but that of Moses. I am convinced that the prin-
cipal difficulties in studying Hebrew are due to the adop-
tion of Latin forms, which have caused a simple and easy
tongue to become a species of scholastic phantom whose
difficulty is proverbial.

For, I must say with sincerity, that Hebrew is not
such as it has ordinarily been represented. It is neces-
sary to set aside the ridiculous prejudice that has been
formed concerning it and be fully persuaded that the first
difficulties of the characters being overcome, all that is
necessary is six months closely sustained application.

I have said enough regarding the advantages of this
study, so that I need not dwell further on this subject.
I shall only repeat, that without the knowledge of this
typical tongue, one of the fundamental parts of universal
grammar will always be unknown, and it will be impos-
sible to proceed with certainty in the vast and useful
field of etymology.

As my intention is therefore to differ considerably
from the method of the Hebraists I shall avoid entering
into the detail of their works. Besides they are suffi-
ciently well known. I shall limit myself here to indicate

C2 THE HEBRAIC TONGUE RESTORED

summarily, those of the rabbis whose ideas offer some
analogy to mine.

The Hebraic tongue having become absolutely lost
during the captivity of Babylon, all grammatical system
was also lost. From that time nothing is found by which
we can infer that the Jews possessed a grammar. At
least, it is certain that the crude dialect which was cur-
rent in Jerusalem at the time of Jesus Christ, and which
is found employed in the Talmud of that city, reads more
like a barbarous jargon than like an idiom subject to fix-
ed rules. If anything leads me to believe that this de-
generated tongue preserved a sort of grammatical system,
before the captivity and while Hebrew was still the vul-
gar tongue, it is the fact that a great difference is found
in the style of writing of certain writers. Jeremiah, for
example, who was a man of the people, wrote evidently
without any understanding of his tongue, not concerning
himself either with gender, number or verbal tense;
whilst Isaiah, on the contrary, whose instruction had been
most complete, observes rigorously these modifications
and prides himself on writing with as much elegance as
purity.

But at last, as I have just said, all grammatical sys-
tem was lost with the Hebraic tongue. The most learned
Hebraists are agreed in saying, that although, from the
times of the earliest Hellenist interpreters, it had been
the custom to explain the Hebrew, there had been, how-
ever, no grammar reduced to an art.

The Jews, dispersed and persecuted after the ruin of
Jerusalem, were buried in ignorance for a long time.
The school of Tiberias, where Saint Jerome had gone,
possessed no principle of grammar. The Arabs were the
first to remedy this defect. Europe was at that time
plunged in darkness. Arabia, placed between Asia and
Africa, reanimated for a moment their ancient splendour.

The rabbis are all of this sentiment. They assert
that those of their nation who began to turn their atten-

ETYMOLOGY AND DEFINITION 63

tion to grammar did so only in imitation of the Arabs.
The first books which they wrote on grammar were in
Arabic. After Saadia-Gaon, who appears to have laid
the foundation, the most ancient is Juda-Hayyuj. The
opinion of the latter is remarkable. 14 He is the first to
speak, in his work, of the letters which are hidden and
those which are added. The greatest secret of the Heb-
raic tongue consists, according to him, of knowing how to
distinguish these sorts of letters, and to mark precisely
those which are of the substance of the words, and those
which are not. He states that the secret of these letters
is known to but few persons, and in this he takes up again
the ignorance of the rabbis of his time, who, lacking this
understanding were unable to reduce the words to their
true roots to discover their meaning.

The opinion of Juda-Hayyuj is confirmed by that of
Jonah, one of the best grammarians the Jews have ever
had. He declares at the beginning of his book, that the
Hebraic tongue has been lost, and that it has been re-
established as well as possible by means of the neighbour-
ing idioms. He reprimands the rabbis sharply for put-
ting among the number of radicals, many letters which
are only accessories. He lays great stress upon the in-
trinsic value of each character, relates carefully their
various peculiarities and shows their different relations
with regard to the verb.

The works of Juda-Hayyuj and those of Jonah have
never been printed, although they have been translated
from the Arabic into rabbinical Hebrew. The learned
Pocock who has read the books of Jonah in Arabic, un-
der the name of Ebn-Jannehius, quotes them with praise.
Aben Ezra has followed the method indicated by these
two ancient grammarians in his two books entitled ZaJiot
and Moznayim. David Kimchi diviates more. The Chris
tian Hebraists have followed Kimchi more willingly thnn
they have Aben Ezra, as much on account of the clear

14 Richard Simon. Hist. Crtt. L. I. ch. 31.

64 THE HEBRAIC TONGUE RESTORED

ness of his style, as of his method which is easier. But iL
this they have committed a fault which they have aggrav-
ated further by adopting, without examining them, near-
ly all of the opinions of Elijah Levita, ambitious and sys-
tematic writer, and regarded as a deserter and apostate
by his nation.

I dispense with mentioning other Jewish grammar-
ians.* I have only entered into certain details with regard
to Juda-Hayyuj, Jonah and Aben Ezra, because I have
strong reasons for thinking, as will be shown in the de-
velopment of the work, that they have penetrated to a
certain point, the secret of the Essenian sanctuary, either
by the sole force of their genius or by the effect of some
oral communication.

Although Maimonides is not, properly speaking, a grammarian,
his way of looking at things coincides too well with my principles to
pass over them entirely in silence. This judicious writer teaches that
as the greater part of the words offer, in Hebrew, a generic, universal
and almost always uncertain meaning, it is necessary to understand the
sphere of activity which they embrace in their diverse acceptations,
so as to apply that which agrees best with the matter of which he is
treating. After having pointed out, that in this ancient idiom, very
few words exist for an endless series of things, he recommends mak-
ing a long study of it, and having the attention always fixed upon the
particular subject to which the word is especially applied. He is in-
defatigable in recommending, as can be seen in the fifth chapter of
his book, long meditation before restricting the meaning of a word,
and above all, renunciation of all prejudices if one would avoid falling
Into error,

III.

DIVISION OF GRAMMAR:
PARTS OF SPEECH.

I have announced that I was about to reestablish the
Hebraic tongue in its own grammar. I claim a little at-
tention, since the subject is new, and I am obliged to pre-
sent certain ideas but little familiar, and also since it is
possible that there might not be time for me to develop
them to the necessary extent.

The modern grammarians have varied greatly con-
cerning the number of what they call, parts of speech.
Now, they understand by parts of speech, the classified
materials of speech; for if the idea is one, they say, the
expression is divisible, and from this divisibility arises
necessarily in the signs, diverse modifications and words
of many kinds.

These diverse modifications and these words of many
kinds have, as I have said, tried the sagacity of the gram-
marian. Plato and his disciples only recognized two
kinds, the noun and the verb ; 15 neglecting in this, the
more ancient opinion which, according to the testimony
of Dionysius of Halicarnassus and Quintilian, admitted
three, the noun, the verb and the conjunction. 16 Aris-
totfe, more to draw away from the doctrine of Plato than
to approach that of the ancients, counted four: the noun,
the verb, the article and the conjunction. 17 The Stoics
acknowledged five, distinguishing the noun as proper and
appellative. 18 Soon the Greek grammarians, and after

is Plat, in Sophist. Prise. L. fl. Apollon. Syn.

i Denys Halyc, de Struct, oral. 2. Quint. Inst. L. I. ch. 4.

IT Arist. Poet. ch. 20.

18 Diog. Laert. L. VIII, . 57.

66 THE HEBRAIC TONGUE RESTORED

them the Latins, separated the pronoun from the noun,
the adverb from the verb, the preposition from the con-
junction and the interjection from the article. Among the
moderns, some have wished to distinguish the adjective
from the noun; others, to join them; again, some have
united the article with the adjective, and others, the pro-
noun with the noun. Nearly all have brought into their
work the spirit of the system or prejudices of their school.
Court de Gebelin 19 who should have preferred the sim-
plicity of Plato to the profusion of the Latin gram-
matists, has had the weakness to follow the latter and
even to surpass them, by counting ten parts of speech
and giving the participle as one of them.

As for me, without further notice of these vain "dis-
putes, I shall recognize in the Hebraic tongue only three
parts of speech produced by a fourth which they in their
turn produce. These three parts are the Noun, the Verb,
and the Relation t Dt5> 0%em,7#d phahal, ff7D millah. The
fourth is the Sign, niN aoth*

Before examining these three parts of speech, the 'de-
nomination of which is quite well known, let us see what

19 Gramm. univ. L. II. ch. 2. 3 et 4.

* An English grammarian named Harris, better rhetorician than
able dialectician, has perhaps believed himself nearer to Plato and
Aristotle, by recognizing at first only t\vo things in nature, the sub'
stance and the attribute, and by dividing the words into principals and
accessories. According to him one should regard as principal words,
the substantive and the attributive, in other words, the noun and the
verb; as accessory words, the definitive and the connective, that is
to say, the article and the conjunction. Thus this writer, worthy pupil
of Locke, but far from being a disciple of Plato, regards the verb only
as an attribute of the noun. "To think," he said, "is an attribute of
man; to be white, is an attribute of the swan; to fly, an attribute of
the eagle, etc." (Hermes, L. I. ch. 3.) It is difficult by making sue*
grammars, to go far in the understanding of speech. To deny the
absolute existence of the verb, or to make it an attribute of the sub-
stance, is to be very far from Plato, who comprises in it the very
essence of language; but very near to Cabanis who makes the soul a
faculty of the body.

PARTS OF SPEECH 67

is the fourth, which I have just mentioned for the first
time.

By Sign, I understand all the exterior means of which
man makes use to manifest his ideas. The elements of the
sign are voice, gesture and traced characters: its mater-
ials, sound, movement and light. The universal grammar
ought especially to be occupied with, and to understand
its elements: it ought, according to Court de Gebelin, to
distinguish the sounds of the voice, to regulate the ges-
tures, and preside at the invention of the characters. 20
The more closely a particular grammar is related to the
universal grammar, the more it has need to be concerned
with the sign. This is why we shall give very consider-
able attention to this in regard to one of its elements,
the traced characters; for, as far as the voice and gesture
are concerned, they have disappeared long ago and the
traces they have left are too vague to be taken up by the
Hebraic grammar, such as I have conceived it to be.

Every sign produced exteriorly is a noun; for other-
wise it would be nothing. It is, therefore, the noun which
is the basis of language; it is, therefore, the noun which
furnishes the substance of the verb, that of the relation,
and even that of the sign which has produced it. The
noun is everything for exterior man, everything that he
can understand by means of his senses. The verb is con-
ceived only by the mind, and the relation is only an ab-
straction of thought.

There exists only one sole Verb, absolute, indepen-
dent, creative and inconceivable for man himself whom it
penetrates, and by whom it allows itself to be felt: it is
the verb to be-being, expressed in Hebrew by the intel-
lectual sign 1 o, placed between a double root of life
J"Tin, hoeh.

It is this verb, unique and universal, which, pene-
trating a mass of innumerable nouns that receive their

20 Gramm, univ. L. I, ch, 8. et 9.

68 THE HEBRAIC TONGUE RESTORED

existence from the sign, forms particular verbs. It is the
universal soul. The particular verbs are only animated
nouns.

The relations arc abstracted by thought from signs,
nouns or verbs, and incline toward the sign as toward
their common origin.

We shall examine in particular each of these four
parts of speech in the following order : the Sign, the Rela-
tion, the Noun and the Verb, concerning which I have as
yet given only general ideas. In terminating this chap-
ter, the Hebrew alphabet, which it is indispensable to un-
derstand before going further, is now added. I have taken
pains to accompany it with another comparative alphabet
of Samaritan, Syriac, Arabic and Greek characters; so as
to facilitate the reading of words in these tongues, which
I shall be compelled to cite in somewhat large number,
in my radical vocabulary and in my notes upon the Cos-
mogony of Moses.

It must be observed, as regards the comparative Al-
phabet, that it follows the order of the Hebraic charac-
ters. This order is the same for the Samaritan and
Syriac; but as the Arabs and Greeks have greatly invert-
ed this order, I have been obliged to change somewhat tho
idiomatic arrangement of their characters, to put them
in relation to those of the Hebrews. When I have encoun-
tered in these last two tongues, characters which have
no analogues in the first three, I have decided to place
them immediately after those with which they offer the
closest relations,

Hebraic Alphabet

and

Comparative Alphabet

HEBRAIC TONGUE RESTORED

HEBRAIC ALPHABET

N A, a,

n B, b, bh.
J G, g, gh.
1 D, d, dh.

H H, he, h.

(it is

111
f

D
t

f V

mother- vowel, this is a: as consonant,
is a very soft aspiration.
English b.

English g before a, o, u.
English d.

as mother- vowel, this is e: as consonant,
it is a simple aspiration: h.
( 0, o, W or (as mother- vowel, this is o, u, ou: as con-
(U, u, y. (sonant, it is v, w or /.
Z, z. English z.

as mother- vowel, this is he: as consonant,
it is a chest aspiration : h, or ch.
English t.

(as mother- vowel, this is i or at: as con-
\sonant, it is a whispering aspiration: j.
German ch, Spanish iota, Greek x-

H, he, h, ch.

T, t.

I, i, J, J.
C, c, ch.

same as English analogues.

M, m.

S, s.

^as mother- vowel, it is the Arabic ho:
H, ho, gh, gho \ as consonant, it is a guttural aspiration,

Uhe nasal gh, the Arabic j;
Greek A.

PH, ph.
TZ, tz.
K, k, qn.
R, r.

SH, sh.

TH, th.

Same as English.

French cA, or English
English th or Greek 6.

COMPARATIVE ALPHABET

Hebrew Sowar'tan Syriac

Arabic Cfcck Frcndf

t**t K aleph. ft 1

U A a A d.

3 belh. ^ 9

<^A x J B |3 6 B b.

Jl ghimcl. 1 ^

,>. r/r Gggh.

1 dalelh. T 9

JLi> AJ Dd.

j.i DZ dz, d wcaft.

v,^, DH dh, dsfronflr.

j i n hi. ^ o

vA E E.He.

n*l wao. fc o

9 Oo,ft,Yw Oo,OUou,Uu.

T zaTn. 5 1

Z C Z z.

n beih. n ~

f * Hn tiW.

^ i. X X Cft ch -

U teth. 7 3

0*xy Tt? Tt.

1> Tfi th, t <rw0.

Yod. flf

;J A3 I. It

j 3 caph. 2t a

':: x s Kik kb.

^S lamed. 2 ^

Jl) AX LI

CDD mem. ia ^

> M f* M- m -

>XJ W v N n.

7 i noun. Jj *

D samech. v *tt

J~AU 2C ff ^ s>

^ f>0 SS ss s ?ronfir.

y haYn. V

'Tjip OY flho.wh.
iip CHgti

P] a phfe. 3 a

Si <p ? PHphPf.

n^ PP.

V ^ PS ps.

y X tzad. m 5
p coph. Y *

Uy XZ tZ,

j K> Cc.KWQq.

^ resch. -^ J

1 Pp* R r -

\P shin. *" *

* ^ SH sh.

r-> n thao. Af ^

4^>* 09^ Tilth.

CHAPTER II.

SIGNS CONSIDERED AS CHARACTERS.

I.
HEBRAIC ALPHABET: ITS VOWELS: ITS ORIGIN.

Before examining what the signification of the char-
acters which we have just laid down can be, it is well to
see what is their relative value.

The first division which is established here is that
which distinguishes them as vowels and as consonants.
I would have much to do if I related in detail all that has
been said, for and against the existence of the Hebraic
vowels. These insipid questions might have been solved
long ago, if those who had raised them had taken the
trouble to examine seriously the object of their dispute.
But that was the thing concerning which they thought the
least. Some had only a scholastic erudition which took
cognizance of the material of the tongue; others, who
had a critical faculty and a philosophic mind were often
ignorant even of the form of the Oriental characters.

I ask in all good faith, how the alphabet of the Heb-
rews could have lacked the proper characters to designate
the vowels, since it is known that the Egyptians who were
their masters in all the sciences, possessed these charac-
ters and made use of them, according to the report of De-
metrius of Phalereus, to note their music and to solmizate
it; since it is known, by the account of Horus-Apollonius.
that there were seven of these characters; 1 since it is
known that the Phoenicians, close neighbours of the Heb-
rews, used these vocal characters to designate the seven
planets. 2 Porphyry testifies positively to this in his

1 ffyeroglyph. L. II. 29.

2 Cedren. p. 169.

74 THE HEBRAIC TONGUE RESTORED

Commentary upon the grammarian Dionysius Thrax, 8
which confirms unquestionably, the inscription found at
Milet, and concerning which we possess a learned disser-
tation by Barthelemy. 4 This inscription includes invoca-
tions addressed to the seven planetary spirits. Each spirit
is designated by a name composed of seven vowels and be-
ginning with the vowel especially consecrated to the
planet which it governs.

Let us hesitate no longer to say that the Hebrew al-
phabet has characters whose primitive purpose was to
distinguish the vowels; these characters are seven in
number.

N soft vowel, represented by a.

J"T stronger vowel, represented by e, h.

n very strong pectoral vowel, represented by e, h, ch.

1 indistinct, dark vowel, represented by ou, u, y.

1 brilliant vowel, represented by o.

* hard vowel, represented by i.

y deep and guttural vowel, represented by ho, who.

Besides these vocal characters, it is further neces-
sary to know that the Hebrew alphabet admits a vowel
which I shall call consonantal or vague, because it is in-
herent in the consonant, goes with it, is not distinguish-
able, and attaches to it a sound always implied. This
sound is indifferently a, e, o, for we ought not to believe
that the vocal sound which accompanies the consonants
has been as fixed in the ancient tongues of the Orient as
it has become in the modern tongues of Europe. The
word ^^D, which signifies a king, is pronounced indiffer-
ently malach, melech, moloch, and even milich; with a
faint sound of the voice. This indifference in the vocal
sound would not have existed if a written vowel had been
inserted between the consonants which compose it; then
the sound would have become fixed and striking, but of

3 M6m. de Gotting. T. I. p. 251. sur Vouvrage de Dm6trius de Phal

IlepJ 'EpM^e/aj.

Mtm. de VAcad. des Belles-Lettres, T. XLI. p. 514.

SIGNS AS CHARACTERS 75

ten the sense would also have been changed. Thus, for
example, the word *]70, receiving the mother vowel N , as
in "JN^D , signifies no longer simply a king, but a divine,
eternal emanation; an eon, an angel.

When it was said that the Hebrew words were writ-
ten without vowels, it was not understood,and Boulanger
who has committed this mistake in his encyclopaedic ar-
ticle, proves to me by this alone, that he was ignorant of
the tongue of which he wrote.

All Hebrew words have vowels expressed or implied,
that is to say, mother vowels or consonantal vowels. In
the origin of this tongue, or rather in the origin of the
Egyptian tongue from which it is derived, the sages who
created the alphabet which it has inherited, attached a
vocal sound to each consonant, a sound nearly always
faint, without aspiration, and passing from the a> to the
ae, or from the a to the e, without the least difficulty ; they
reserved the written characters for expressing the sounds
more fixed, aspirate or striking. This literal alphabet,
whose antiquity is unknown, has no doubt come down to
us as far as its material characters are concerned; but as
to its spirit, it has come down in sundry imitations that
have been transmitted to us by the Samaritans, Chalde-
ans, Syrians and even the Arabs.

The Hebraic alphabet is that of the Chaldeans. The
characters are remarkable for their elegance of form and
their clearness. The Samaritan much more diffuse, much
less easy to read, is obviously anterior and belongs to a
more rude people. The savants who have doubted the
anteriority of the Samaritan character had not examined
it with sufficient attention. They have feared besides, that
if once they granted the priority of the character, they
would be forced to grant the priority of the text ; but this
is a foolish fear. The Samaritan text, although its alpha-
bet may be anterior to the Chaldaic alphabet, is neverthe-
less only a simple copy of the Sepher of Moses, which the
politics of the kings of Assyria caused to pass into Sam-

76 THE HEBRAIC TONGUE RESTORED

aria, as I have already said in my Dissertation; if this
copy differs it is because the priest who was charged with
it, as one reads in the Book of Kings, 5 either conformed
to the ideas of the Samaritans with whom he wished to
keep up the schism, or he consulted manuscripts by no
means accurate. It would be ridiculous to say with Le-
clerc, 6 that this priest was the author of the entire Seph-
er; but there is not the least absurdity in thinking that
he was the author of the principal different readings
which are encountered there; for the interest of the court
of Assyria which sent him was, that he should estrange as
much as possible th& Samaritans and the Jews, and that
he should stir up their mutual animosity by all manner
of means.

It is therefore absolutely impossible to deny the
Chaldean origin of the characters of which the Hebraic
alphabet is composed today. The very name of this al-
phabet demonstrates it sufficiently. This name written
thus /VYIBftt i"OTO (chathibah ashourith) signifies, Assy-
rian writing: an epithet known to all the rabbis, and
to which following the genius of the Hebraic tongue,
nothing prevents adding the formative and local sign O
to obtain rVWXD PQTG (chathibah mashourith), writ-
ing in the Assyrian style. This is the quite simple de-
nomination of this alphabet; a denomination in which,
through a very singular abuse of words, this same Elijah
Levita, of whom I have had occasion to speak, insisted on
seeing the Masorites of Tiberias; thus confusing beyond
any criticism, the ancient Mashorah with the modern
Masorah, and the origin of the vowel points with rules
infinitely newer, that are followed in the synagogues re-
lative to their employment.*

B Kings L. II. ch. 17. v. 27.

9 Leclerc: Sentimens dc guelq. theol. de Hollande. L. VI.

* No one is ignorant of the famous disputes which were raised
among the savants of the last centuries concerning the origin of the
vowel points. These points had always been considered as contem-

II.

ORIGIN OF THE VOWEL POINTS.

Thus therefore, the Hebraic alphabet, whatever might
have been the form of its characters at the very remote
epoch when Moses wrote his work, had seven written
vowels : N /H ,tt /I /I ,* ,$ ; besides a vague vowel at-
tached to each consonant which I have called on account
of this, consonantal vowel. But by a series of events which
hold to principles too far from my subject to be explain-
ed here, the sound of the written vowels became altered,
materialized, hardened as it were, and changed in such,
a way that the characters which expressed them were con-

poraries of the Hebraic characters and belonging to the same inven-
tors; when suddenly, about the middle of the sixteenth century, Elijah
Levita attacked their antiquity and attributed the invention to the
rabbis of the school of Tiberias who flourished about the fifth century
of our era. The entire synagogue rose in rebellion against him, and
regarded him as a blasphemer. His system would have remained
buried in obscurity, if Louis Cappell, pastor of the Protestant Church
at Saumur, after having passed thirty-six years of his life noting down
the different readings of the Hebraic text, disheartened at being unable
to understand it, had not changed his idea concerning these same
points which had caused him so much trouble and had not taken to
heart the opinion of Elijah Levita.

Buxtorf, who had just made a grammar, opposed both Elijah
Levita and Cappell, and started a war in -which all the Hebrew scholars
have taken part during the last two centuries, never asking them-
selves, in their disputes for or against the points, what was the real
point of question. Now, this is the real point. Elijah Levita did not
understand Hebrew, or if he did understand it, he was very glad
to profit by an equivocal word of that tongue to start the war which
drew attention to him.

The word 'i)K>S (ashouri), signifies In Hebrew, as In Chaldaic,
Assyrian, that which belongs to Assyria, Its root "\\ff or 11B> indicates
all that which tends to rule, to be lifted up; all Uiat which emanates
from an original principle of force, of grandeur and of 6clat. The

78 THE HEBRAIC TONGUE RESTORED

fused with the other consonants. The vowels N ,fi and
n offered only an aspiration more or less strong, being
deprived of all vocal sound; 1 and 1 became the con-
sonants v and w; * was pronounced ji, and y took a
raucous and nasal accent.*

If, as has very well been said by the ancients, the
vowels are the soul and the consonants the body of the
words, 7 the Hebraic writing and all which, generally

alphabet of which Esdras made use in transcribing the Sepher, was
called mw RTfO Assyrian writing, or in a figurative sense, sovereign,
primordial, original writing. The addition of the sign 13 having ref-
erence to the intensive verbal form, only gives more force to the ex-
pression. JVWNB M3T13, signifies therefore, writing in the manner of
the Assyrian, or writing emanated from the sovereign radiant principle
This is the origin of the first mashorah, the real mashorah to which
both the Hebraic characters and vowel points which accompany them
must be related.

But the word 11DK assour, signifies all that which is "bound, obliged
and subject to rules, flTOK a college, a convention, a thing which
receives or which gives certain laws in certain circumstances. This
is the origin of the second Masorah. This latter does not invent the
vowel points; but it fixes the manner of using them; it treats of every-
thing which pertains to the rules that regulate the orthography as
well as the reading of the Sepher. These Masorites enter, as I have
said, into the minutest details of the division of the chapters, and the
number of verses, words and letters which compose them. They know,
for example, that in the first book of the Sepher called Berceshith, the
Parshioth, or great sections, are twelve in number; those named Seda-
rim or orders, forty-three in number; that there are in all one thousand
five hundred and thirty-four verses, twenty thousand seven hundred
and thirteen words, seventy -eight thousand, one hundred letters; and
finally, that the middle of this book is at chapter 27, v. 40, at the
centre of these words: rvnn 13")n !?JM "And by thy sword (extermina
tion) shalt thou live."

* I render it by gh or tcft.
7 Priscian L. I.

ORIGIN OF THE VOWEL POINTS 79

speaking, belonged to the same primitive stock, became
by this slow revolution a kind of body, if not dead, at
least in a state of lethargy wherein remained only a vague,
transitory spirit giving forth only uncertain lights. At
this time the meaning of the words tended to be material-
ized like the sound of the vowels and few of the readers
were capable of grasping it. New ideas changed the
meaning as new habits had changed the form.

Nevertheless, certain sages among the Assyrians,
called Chaldeans, a lettered and savant caste which has
been inappropriately confused with the corps of the na-
tions ; * certain Chaldean sages, I say, having perceived
the successive change which had taken place in their
tongue, and fearing justly that notwithstanding the oral
tradition which they strove to transmit from one to the
other, the meaning of the ancient books would become
lost entirely, they sought a means to fix the value of the
vocal characters, and particularly to give to the implied
consonantal vowel, a determined sound which would pre-
vent the word from fluctuating at hazard among several
significations.

For it had come to pass that at the same time that
the mother vowels, that is to say, those which were de-
signated by the written characters, had become conso-
nantal, the consonants, so to speak, had become vocalized
by means of the vague vowel which united them. The

* The Chaldeans were not a corps of ths nations, as haa been
ridiculously believed; but a corps of savants in a nation. Their
principal academies -were at Babylon, Borseppa, Sippara, Orchoe, etc.
Chaldea was not, properly speaking, the name of a country, but an
epithet given to the country where the Chaldeans flourished. These
sages were divided into four classes, under the direction of a supreme
chief. They bore, in general, the name of pNlK'D/ Chashdaln or of
I'Klba , Chaldain, according to the different dialects. Both of these
names signified alike, the venerable*, the eminent ones, those who
understand the nature of things. They are formed of the assimilative
article S.and the words H{? or T^n which have reference to excellence,
to eminence, to infinite time and to eternal nature.

80 THE HEBRAIC TONGUE RESTORED

many ideas which were successively attached to the same
root, had brought about a concourse of vowels that it was
no longer possible to blend as formerly with the spoken
language, and as the written language afforded no as-
sistance in this regard, the books became from day to day
more difficult to understand.

I beg the readers but little familiar with the tongues
of the Orient, to permit me to draw an example from the
French. Let us suppose that we have in this tongue, a
root composed of two consonants bl, to which we attach
an idea of roundness. If we conceive trifling objects un-
der this form, we say indifferently bal, bel, bil, bol, bul
boul; but in proportion as we distinguish the individuals
from the species in general, we would know that a bale
is neither a bille, nor a boule; we would be careful not to
confuse the bol of an apothecary, with the bol which is
used for liquors, nor the bill of the English parlia-
ment with a biille of the pope; in short, we make a great
difference between this last bulle and a bulle of soap and
a balle of merchandize, etc.

Now it is in this manner that the Chaldeans thought
to obviate the ever growing confusion which was born of
the deviation of the mother vowels and of the fixation of
the vague vowels. They invented a certain number of
small accents, called today vowel points, by means of
which they were able to give to the characters of the al-
phabet under which they placed them, the sound that
these characters had in the spoken language. This in-
vention, quite ingenious, had the double advantage of
preserving the writing of the ancient books, without
working any change in the arrangement of the literal
characters, and of permitting the noting of its pronuncia-
tion such as usage had introduced.

Here is the form, value and name of these points,
which I have placed under the consonant 2 solely for the
purpose of serving as example; for these points can be

ORIGIN OF THE VOWEL POINTS 81

placed under all the literal characters, consonants as
well as vowels.

LONG VOWELS SHORT VOWELS

D bA, kametz 5 ba patah

D be zere 5 be segol

D bi hirek 3 bu kibbuz

jj b6 holcm D bo kamez-hatcf

The point named shewa, represented by two points
placed perpendicularly under a character, in this man-
ner ?, signifies that the character under which it is
pla,ced lacks the vowel, if it is a consonant, or remains
mute if it is a vowel.

The consonant W always bears a point, either at the
right of the writer, Iff , to express that it has a hissing
sound as in sh; or at the left Iff , to signify that it is only
aspirate. This difference is of but little importance; but
it is essential to remark that this point replaces on the
character W , the vowel point called holem, that is to say
o. This vocal sound precedes the consonant W when
the anterior consonant lacks a vowel, as in Jl^O moshe,
it follows it when this same consonant fc* is initial, as in
shone.

Besides these points, whose purpose was to fix the
sound of the vague vowels and to determine the vocal
sound which remained inherent, or which was attached to
the mother vowels either as they were by nature or as
they became consonants, the Chaldeans invented still an-
other kind of interior point, intended to give more force
to the consonants or to the mother vowel, in the bosom
of which it is inscribed. This point is called dagcsh, when
applied to consonants, and mappik, when applied to vow-

82 THE HEBRAIC TONGUE RESTORED

els. The interior point dagesli, is inscribed in all of the
consonants except *). It is soft in the following six, /I
,Q ,3 >""] J /3 when they are initial or preceded by the
in lite point called shewa; it is hard in all the others and
even in those alluded to, when they are preceded by any
vowel whatever; its effect is to double their value. Cer-
tain Hebrew grammarians declare that this point, inscrib-
ed in the bosom of the consonant ), pronounced ordinar-
ily ph f gives it the force of the simple p; but here their
opinion is sharply contested by others who assert that the
Hebrews, as well as the Arabs, have never known the ar-
ticulation of our p. But as my object is not to teach the
pronunciation of Hebrew, I shall not enter into these dis-
putes.

Indeed it is of no importance whatever in understand-
ing the sole Hebrew book which remains to us, to know
what was the articulation attached to such or such char-
acter by the orators of Jerusalem; but rather, what was
the meaning that Moses, and the ancient writers who have
imitated him, gave to these characters.

Let us return to the point mappik. This inner point
is applied to three vowels H /1 /'/ and gives them a new
value. The vowel H, is distinguished from the word, and
takes an emphatic or relative meaning ; the vowel 1 ceases
to be a consonant, and becomes the primitive vowel ou,
and if the point is transposed above it, 1 it takes the
more audible sound of o or u. The vowel *, is distin-
guished from the word, even as the vowel Jl, and takes
an emphatic sound or becomes audible from the mute that
it had been.

The diphthongs, however, are quite rare in Hebrew.
Nevertheless, according to the Chaldaic pronunciation,
when the pure vowels 1 or ', are preceded by any vowel
point, or joined together, they form real diphthongs as
in the following words : Wty hcshaou, ^t? shaleou, *Jp
phanai *1JI got, ^Jl galoui, etc.

ORIGIN OF THE VOWEL POINTS 83

The reading of the Hebraic text which I give further
on in the original, and its carefully made comparison with
the transcription in modern characters, will instruct those
who desire to familiarize themselves with the Hebrew
.characters, much more than all that I might be able to
tell them now, and above all they will acquire these same
characters with less ennui.

111.

EFFECTS OF THE VOWEL POINTS.
SAMARITAN TEXT.

Such was the means invented by the Chaldeans to
note the pronunciation of the words without altering
their characters. It is impossible, lacking monuments, to
fix today even by approximation, the time of this inven-
tion; but one can without deviating from the truth, de-
termine when it was adopted by the Hebrews. Every-
thing leads to believe that this people, having had occa-
sion during its long captivity in Babylon to become ac-
quainted with the Assyrian characters and the Chaldaic
punctuation, found in its midst men sufficiently enlighten-
ed to appreciate the advantage of each, and to sacrifice the
pride and national prejudice which might hold them at-
tached to their ancient characters.

To Esdras is due the principal honour; a man of
great genius and uncommon constancy. It was he who,
shortly after the return of the Jews to Jerusalem, revised
the sacred Book of his nation, repaired the disorder
brought upon it by the numerous revolutions and great
calamities, and transcribed it completely in Assyrian char-
acters. It is needless to repeat here the motives and oc-
casion of the additions which he judged proper to make.
I havp spoken sufficiently of this in my Introductory Dis-
sertation. If any fault was committed in the course of
a work so considerable, the evil which resulted was slight ;
while the good of which it became* the source was im-
mense.

For if we possess the very work of Moses in its in-
tegrity, we owe it to the particular care of Esdras and to

SAMARITAN TEXT 85

his bold policy. The Samaritan priests who remained ob-
stinately attached to the ancient character, finally cor-
rupted the original text and this is how it was done.

Since they no longer pronounced the words in the
Same manner, they believed the changing* of the ortho-
graphy immaterial, and since they were deprived of means
for determining the sound of the vague vowels which
were fixed, they inserted mother vowels where there were
none.* These vowels whose 'degeneration was rapid, be-
came consonants; these consonants were charged with
new vague vowels which changed the meaning of the
words, besides taking from them what had been hiero-
glyphic, and finally the confusion became such that they
were forced, in order to understand their Book, to have
recourse to a translation in the language of the time.
Then all was lost for them; for the translators, whatever
scruples they might have brought to bear in their work,
could translate only what they understood and as they
understood.

What happened, however, to the rabbis of the Jewish
synagogue? Thanks to the flexibility of the Chaldaic
punctuation, they were able to follow the vicissitudes of

*Only a glance at the Samaritan text is sufficient to see that it
abounds in the added mother vowels. Father Morin and Richard
Simon have already remarked this: but neither has perceived how
this text could in that way lose its authenticity. On the contrary,
Morin pretended to draw from this abundance of mother vowels, a
proof of the anteriority of the Samaritan text. He was ignorant of
the fact that the greater part of the mother vowels which are lacking
in the Hebraic words, are lacking designedly and that this want adds
often an hieroglyphic meaning to the spoken meaning, according to
the Egyptian usage. I know well that, particularly in the verbs, the
copyists prior to Esdras, and perhaps Esdras himself, have neglected
the mother vowels without other reason than that of following a de-
fective pronunciation, or through indolence; but it was an inevitable
misfortune. The Masorites of Tiberias may also have followed bad
rules, in fixing definitely the number of these vowels. One ought in
this case to supply them in reading, and an intelligent person will
do so.

86 THE HEBRAIC TONGUE RESTORED

the pronunciation without changing anything in the sub-
stance, number or arrangement of the characters. Where-
as the greater part yielding to the proneness of their gross
ideas, lost as had the Samaritans, the real meaning of
the sacred text; this text remained entirely concealed in
its characters, the knowledge of which was preserved by
an oral tradition. This tradition called Kabbala, was espe-
cially the portion of the Essenes who communicated it sec-
retly to the initiates, neglecting the points or suppressing
them wholly.

This has been the fate of the Sepher of Moses. This
precious Book more and more disfigured from age to age,
at first by the degeneration of the tongue, afterward by
its total loss, given overto the carelessness of the ministers
of the altars, to the ignorance of the people, to the inevit-
able digressions of the Chaldaic punctuation, was pre-
served by its characters which like so many of the hiero-
glyphics have carried the meaning to posterity. All of
those whom the synagogue has considered as enlightened
men, all of those whom the Christian church itself has
regarded as true savants, the sages of all the centuries,
have felt this truth.

Therefore, let us leave to the Hebraist grammarians
the minute and ridiculous care of learning seriously and
at length, the rules, wholly arbitrary, which follow the
vowel points in their mutations. Let us receive these
points in the Hebraic tongue, as we receive the vowels
which enter in the composition of the words of other
tongues without concerning ourselves as to their origin
or their position. Let us not seek, as I have already said,
to speak Hebrew, but to understand it. Whether suck
or such word is pronounced in such or such fashion in the
synagogue, matters not to us. The essential thing is
to knew what it signifies. Let us also leave the musical
notes which the rabbis call the accents, and without dis-
turbiiig ourselves as to the tones in which the first chap-
ters of the Sepher were cantillated at Jerusalem, let us

SAMARITAN TEXT 87

consider what profound meaning was attached to it by
Moses, and with that object let us seek to penetrate the
inner genius of the Egyptian idiom which he has em-
ployed under its two relations, literal and hieroglyphic.
We shall attain this easily by the exploration of the roots,
few in number, which serve as the basis of this idiom and
by an understanding of the characters, still fewer in num-
ber, which are as their elements.

For, even in the richest tongues, the roots are few
in number. The Chinese tongue, one of the most varied
in the whole earth, which counts eighty-four thousand
characters, has scarcely more than two hundred or two
hundred and thirty roots, which produce at the most,
twelve or thirteen hundred simple words by variations
of the accent.

CHAPTER III.

CHARACTERS CONSIDERED AS SIGNS.
I.

TRACED CHARACTERS, ONE OF THE ELEMENTS
OF LANGUAGE :

HIEROGLYPHIC PRINCIPLE OF THEIR
PRIMITIVE FORM.

We are about to examine the 'alphabetical form and
value of the Hebrew characters; let us fix our attention
now upon the meaning which is therein contained. This
is a matter somewhat novel and I believe it has not been
properly investigated.

According to Court de Ge~belin, the origin of speech
is divine. God alone can give to man the organs which
are necessary for speaking; He alone can inspire in him
the desire to profit by his organs; He alone can establish
between speech and that multitude of marvelous objects
which it must depict, that admirable rapport which an-
imates speech, which makes it intelligible to all, which
makes it a picture with an energy and truthfulness that
cannot be mistaken. This estimable writer says, "How
could one fail to recognize here the finger of the All Pow-
erful? how could one imagine that words had no energy
by themselves? that they had no value which was not con-
ventional and which might not always be different; that
the name of lamb might be that of wolf, and the name
of vice that of virtue, etc." *

1 Monde primi. Orig. du lang. p. 66.
89

90 THE HEBRAIC TONGUE RESTORED

Indeed a person must be the slave of system, and
singularly ignorant of the first elements of language to
assert with Hobbes and his followers, that there is no-
thing which may not be arbitrary in the institution of
speech; 2 that "we cannot from experience conclude that
anything is to be called just or unjust, true or false, or
any proposition universal whatsoever, except it be from
remembrance of the use of names imposed arbitrarily
by men." 3

Again if Hobbes, or those who have followed him,
having delved deeply in the elements of speech, had de-
monstrated the nothingness or absolute indifference of it
by a rational analysis of tongues or even simply by the
analysis of the tongue that they spoke; but these men,
compilers of certain Latin words, believed themselves so
wise that the mere declaration of their paradox was its
demonstration. They did not suspect that one could raise
his grammatical thoughts above a supine or a gerund.

May I be pardoned for this digression which, distant
as it appears from the Hebraic grammar, brings us, how-
ever, back to it; for it is in this grammar that we shall
find the consoling proof, stated above by Gebelin and the
response to the destructive paradoxes of Hobbes and all
his acolytes. It is even one of the motives which has
caused me to publish this grammar, and which, being
connected with that of giving to my translation of the
Cosmogony of Moses an incontrovertible basis, engages me
in a work to which I had not at first destined myself.

I shall show that the words which compose the
tongues in general, and those of the Hebraic tongue in
particular, far from being thrown at hazard, and formecl
by the explosion of an arbitrary caprice, as has been as-
serted, are. on the contrary, produced by a profound
reason. I shall prove that there is not a single one that
may not, by means of a well made grammatical analysis,

2 Hobb. de la nat. hum. ch. 4. 10.
Ibid: oh. 5. 10. Leviath. ch. 4.

CHARACTERS CONSIDERED AS SIGNS 91

be brought back to the fixed elements of a nature, im-
mutable as to substance, although variable to infinity as
to forms.

These elements, such as we are able to examine here,
constitute that part of speech to which I have given the
name of sign. They comprise, as I have said, the voice,
the gesture, and the traced characters. It is to the traced
characters that we shall apply ourselves; since the voice
is extinct, and the gesture disappeared. They alone will
furnish us a subject amply vast for reflections.

According to the able writer whom I have already
quoted, their form is by no means arbitrary. Court de
Gebelin proves by numerous examples that the first in-
ventors of the literal alphabet, unique source of all the
literal alphabets in actual use upon the earth, and whose
characters were at first only sixteen in number, drew
from nature itself the form of these characters, relative
to the meaning which they wished to attach to them. Here
are his ideas upon this subject, to which I shall bring
only some slight changes and certain developments neces-
sitated by the extent of the Hebraic alphabet and the com-
parison that I am obliged to make of several analogous
letters ; in order to reduce the number to the sixteen prim-
ordial characters, and make them harmonize with their
hieroglyphic principle.

N A. Man himself as collective unity, principle:
master and ruler of the earth.

D ) B. P. PH. The mouth of man as organ of speech ;
his interior, his habitation, every central object.

J 3 G. C. CH. The throat: the hand of man half closed
and in action of taking: every canal, every en-
closure, every hollow object.

f n D. DH. TH. The breast : every abundant, nutritive
object: all division, all reciprocity.

H H. EH. AH. The breath: all that which animates:
air, life, being.

92 THE HEBRAIC TONGUE RESTORED

1 O. U. The eye : all that which is related to the light,

to brilliancy, to limpidness, to water.
OU. W. WH. The ear: all that which is related to

sound, to noise, to wind: void, nothingness.

S. SH. A staff, an arrow, a bow; the arms, the

instruments of man: every object leading to an

end.
H H. HE. CH. A field, image of natural existence:

all that which requires work, labour, effort: all

that which excites heat.
D T. TZ. A roof : a place of surety, of refuge : a haven,

a shelter ; a term, an aim : an end.
* I. The finger of man, his extended hand: all that

which indicates the directing power and which

serves to manifest it.
*? L. The arm: everything which is extended, raised,

displayed.
ID M. The companion of man, woman : all that whicK

is fruitful and creative.
J N. The production of woman: a child: any fruit

whatsoever: every produced being.
p Q. K. A positive arm : all that which serves, defends,

or makes an effort for man.
") B. The head of man: all that which possesses in

itself, a proper and determining movement.

Now it must be observed that these characters received
these symbolic figures from their first inventors only
because they already contained the idea; that in passing
to the state of signs, they present only abstractly to the
thought the faculties of these same objects: but, as I have
stated, they can fulfill the functions of the signs, only
after having been veritable nouns: for every sign mani-
fested exteriorly is at first a noun.

II.

ORIGIN OF SIGNS AND THEIR DEVELOPMENT:
THOSE OF THE HEBRAIC TONGUE.

Let us try to discover how the sign, being manifested
exteriorly, produced a noun, and how the noun, charac-
terized by a figured type produced a sign. Let us take for
example, the sign D M, which, expressing by means of its
primordial elements, the sound and organs of the voice,
becomes the syllable aM or Ma, and is applied to those
faculties of woman which eminently distinguish her, that
is to say, to those of mother. If certain minds attacked
by skepticism ask me why I restrict the idea of mother
in this syllable aM or Ma, and how I am sure that it is
applied effectively there, I shall reply to them that the
sole proof that I can give them, in the material sphere
which envelops them is, that in all the tongues of the
world from that of the Chinese to that of the Caribs, the
syllable aM or Ma is attached to the idea of mother, and
aB, Ba, or aP, Pa, to that of father. If they doubt my
assertion let them prove that it is false; if they do not
doubt it, let them tell me how it is that so many diverse
peoples, thrown at such distances apart, unknown to each
other, are agreed in the signification of this syllable, if
this syllable is not the innate expression of the sign of
maternity.

This is a grammatical truth that all the sophisms of
Hobbes arid his disciples knew not how to overthrow.

Let us settle upon this fundamental point and pro-
ceed. What are the relative or abstract ideas which are
attached to, or which follow from, the primordial idea re-
presented by the syllable aM or Ma? Is it not the idea of

94 THE HEBRAIC TONGUE RESTORED

fecundity, of multiplicity, of abundance? Is it not the
idea of fecundation, of multiplication, of formation? Does
not one see from this source, every idea of excited and
passive action, of exterior movement, of plastic force, of
characteristic place, of home, of means, etc?

It is useless to pursue this examination : the mass of
ideas contained in the primordial idea of mother, is either
attached to the figured- sign, to the typical character
which represents it, or is derived from and follows it.

Each sign starts from the same principles and ac-
quires the same development. Speech is like a sturdy tree
which, shooting up from a single trunk begins with a few
branches; but which soon extends itself, spreads, and be-
comes divided in an infinity of boughs whose interlaced
twigs are blended and mingled together.

And do not wonder at this immense number of ideas
following from so small a number of signs. It is by
means of the eight keys called Koua, that the Chinese
tongue, at first reduced to two hundred and forty prim-
ordial characters, is raised to eighty and even eighty-four
thousand derivative characters, as I have already said.

Now the newer a tongue is and closer to nature, the
more the sign preserves its force. This force dies out in-
sensibly, in proportion as the derivative tongues are
formed, blended, identified and mutually enriched with
a mass of words which, belonging to several tribes at
first isolated and afterward united, lose their synonymy
and finally are coloured with all the nuances of the im-
agination, and adapt themselves to every delicacy of sen-
timent and expression. The force of the sign is the gram-
matical touchstone by means of which one can judge
without error the antiquity of any tongue.

In our modern tongues, for example, the sign, be-
cause of the idiomatic changes brought about by time, is
very difficult to recognize; it yields only to a persistent
analysis. It is not thus in Hebrew. This tongue, like a
vigorous shoot sprung from the dried trunk of the pri-

ORIGIN OF SIGNS OF HEBRAIC TONGUE 95

mitive tongue, has preserved on a small scale all the forms
and all the action. The signs are nearly all evident, and
many even are detached : when this is the case, I shall
give them name of relations for I understand by sign
only the constitutive character of a root, or the character
which placed at the beginning or at the end of a word,
modifies its expression without conserving any in itself.
I now pass, after these explanations, to what the
Hebraic signs indicate, that is to say, to a new develop-
ment of the literal characters of the Hebraic tongue con-
sidered under the relation of the primitive ideas which
they express, and by which they are constituted repre-
sentative signs of these same ideas.

'N A. This first character of the alphabet, in nearly
all known idioms, is the sign of power and of
stability. The ideas that it expresses are those of
unity and of the principle by which it is deter-
mined.

D B. P. Virile and paternal sign : image of active and
interior action.

J G. This character which offers the image of a canal,
is the organic sign; that of the material covering
and of all ideas originating from the corporeal
organs or from their action.

"1 D. Sign of nature, divisible and divided: it ex-
presses every idea proceeding from the abundance
born of division.

H H. He. Life and every abstract idea of being.

1 OU. W. This character offers the image of the most
profound, the most inconceivable mystery, the
image of the knot which unites, or the point which
separates nothingness and being. It is the uni-
versal, convertible sign which makes a thing pass
from one nature to another; communicating on the

9G THE HEBRAIC TONGUE RESTORED

one side, with the sign of light and of spiritual
sense 1 , which is itself more elevated, and con-
necting on the other side, in its degeneration, with
the sign of darkness and of material sense y which
is itself still more abased.

f Z. C. S. Demonstrative sign : abstract image of the
link which unites things : symbol of luminous re-
fraction.

H H. HE. CH. This character, intermediary between fl
and D, the former designating life, absolute exist-
ence; the latter, relative life, assimilated existence.
is the sign of elementary existence : it offers the
image of a sort of equilibrium, and is attached tt>
ideas of effort, of labour, and of normal and of
legislative action.

D T. Sign of resistance and of protection. This char-
acter serves as link between 1 and H, which are
both much more expressive.

* I. Image of potential manifestation : of spiritual
duration, of eternity of time and of all ideas relat-
ing thereunto : remarkable character in its vocal
nature, but which loses all of its faculties in pass-
ing to the state of consonant, wherein it depicts
no more than a material duration, a sort of link
as t, or of movement as '.

D C. CH. Assimilative sign : it is a reflective and tran-
sient life, a sort of mould which receives and makes
all forms. It is derived from the character fl
which proceeds itself from the sign of absolute
life H. Thus holding, on the one side, to elemen-
tary life, it joins to the signification of the char-
acter tl, that of the organic sign J, of which it is,
besides, only a kind of reinforcement.

** L. Sign of expansive movement : it is applied to all

ORIGIN OF SIGNS OF HEBRAIC TONGUE 97

ideas of extension, elevation, occupation, posses-
sion. As final sign, it is the image of power de-
rived from elevation.

M. Maternal and female sign: local and plastic
sign: image of exterior and passive action. This
character used at the end of words, becomes the
collective signD. In this state, it develops the be-
ing in indefinite space, or it comprises, in the same
respect, all beings of an identical nature.

N. Image of produced or reflected being: sign of
individual and of corporeal existence. As final
character it is the augmentative sign f, and gives to
the word which receives it all the individual ex-
tension ol which the expressed thing is susceptible.

8. X. Image of all circumscription: sign of cir-
cular movement in that which has connection
with its circumferential limit. It is the link t re-
inforced and turned back upon itself.

H. WH. Sign of material meaning. It is the sign
1 considered in its purely physical relations. When
the vocal sound # , degenerates in its turn into con-
sonant, it becomes the sign of all that which is
bent, false, perverse and bad.

PH. F. Sign of speech and of that which is related
to it. This character serves as link between the
characters D and 1, B and V, when the latter has
passed into state of consonant; it participates in
all their significations, adding its own expression
which is the emphasis.

TZ. Final and terminative sign being related to all
ideas of scission, of term, solution, goal. Placed
at the beginning of words, it indicates the move-
ment which carries toward the term of which it is
the sign : placed at the end, it marks the same term

98 THE HEBRAIC TONGUE RESTORED

where it has tended; then it receives this form lf t
It is derived from the character D and from the
character t, and it marks equally scission for
both.

p Q. K. Sign eminently compressive, astringent and
trenchant; image of the agglomerating or repres-
sive form. It is the character D wholly material-
ized and is applied to objects purely physical. For
this is the progression of the signs : fl, universal
life; fT, elementary existence, the effort of nature;
5, assimilated life holding the natural forms: p
material existence giving the means of forms.

*) R. Sign of all movement proper, good or bad: ori-
ginal and frequentative sign : image of the renewal
of things as to their movement.

W SH. Sign of relative duration and of movement
therewith connected. This character is derived
from the vocal sound *, passed into the state of
consonant; it joins to its original expression the
respective significations of the characters f and D.

H TH. Sign of reciprocity: image of that which is
mutual and reciprocal. "Sign of signs. Joining to
the abundance of the character "1, to the force of
the resistance and protection of the character C>
the idea of perfection of which it is itself the sym-
bol.

Twenty-two signs: such are the simple bases upon
which reposes the Hebraic tongue, upon which are raised
the primitive or derivative tongues which are attached to
the same origin. From the perfect understanding of these
bases, depends the understanding of their genius : their
possession is a key which unlocks the roots.

5 III.

USB OF THE SIGNS : EXAMPLE DRAWN FROM
THE FRENCH.

I might expatiate at length upon the signification of
each of these characters considered as Signs, especially if
I had added to the general ideas that they express, some
of the particular, relative or abstract ideas which are nec-
essarily attached; but I have said enough for the attentive
reader and he will find elsewhere in the course of this
work quite a considerable number of examples and deve-
lopments to assure his progress and level all doubts which
he might have conceived.

As I have not yet spoken of the noun, fundamental
part of speech, and as it would be difficult for those of my
readers, who have of the Hebraic tongue only the knowl-
edge that I am giving them, to understand me if I pro-
ceeded abruptly to the composition or the decomposition
of the Hebraic words by means of the sign, I shall put off
demonstrating the form and utility of this labour. In or-
der, however, not to leave this chapter imperfect and to
satisfy the curiosity as much as possible, without fatigu-
ing too much the attention, I shall illustrate the power of
the sign by a French word, taken at hazard, of a common
acceptation and of obvious composition.

Let it be the word emplacement.* Only a very super-

At the very moment of writing this, I v< as at the Bureau det
Operations militaires du Ministere de la guerre, where I was then
employed. Just as I was seeking for the French word announced in
the above paragraph, the chief of the division interrupted me, In order
to give me some work to do relative to an emplacement of troops. My
administrative labour terminated, I again took up my grammatical
work, retaining the same word which had engaged my attention.

100 THE HEBRAIC TONGUE RESTORED

flcial knowledge of etymology is necessary to see that the
simple word here is place. Our first task is to connect it
with the tongue from which it is directly derived; by this
means we shall obtain an etymology of the first degree,
which will set to rights the changes which might be ef-
fected in the characters of which it is composed. Now,
whether we go to the Latin tongue, or whether we go to
the Teutonic tongue, we shall find in the one platea, and
in the other platz. We shall stop there without seeking
the etymology of the second degree, which would consist
in interrogating the primitive Celt, common origin of the
Latin and the Teutonic; because the two words that we
have obtained suffice to enlighten us.

It is evident that the constitutive root of the French
word place, is aT or aTz. Now, the sign in at, indicates
to us an idea of resistance or of protection, and in atz an
idea of term, of limit, of end. It is, therefore, a thing
resisting and limited, or a thing protective and final. But
what is the sign which governs this root and which makes
it a noun, by proceeding from right to left following the
Oriental manner? It is the sign L, that of all extension,
of all possession. Lat is therefore, a thing extended as
lot, or extended and possessed as latitude. This is un-
impeachable.

Next, what is the second sign which stamps a new
meaning On these words? It is the sign P, that of active
and central action; inner and determinative character;
which, from the word Icet, an extended thing, makes a
thing of a fixed and determined extent, a plat, or a place
by changing the t into c, as the etymology of the first de-
gree has proved to us the reality of this change.

Now that we understand clearly in the word em-place-
ment, the simple word place of which it is composed, let
us search for the elements of its composition. Let us
examine first the termination ment, a kind of adverbial re-
lation, which added to a noun, determines, in French, an
action implied, The etymology of the first degree gives

USE OF THE SIGNS 101

us mem, in Latin, mid mind in Teutonic. These two words
mutually explain each other, therefore it is unneces-
sary for us to turn to the second degree of etymology.
Whether we take mem or mind, it remains for us to ex-
plore the root eN or iN, after dropping the initial cha-
racter M, and the final S or D, that we shall take up
further on. To the root en, expressing something even in
the tongue of the Latins, we shall now direct our attention.

Here we see the sign of absolute life E, and that of
reflective or produced existence N, joined together to de-
signate every particular being. This is precisely what the
Latin root EN, signfies, lo, behold; that is to say, see;
examine this individual existence. It is the exact transla-
tion of the Hebrew [Jl hen! If you add to this root the
luminous sign as in the Greek alwv (aon), you will have
the individual being nearest to the absolute being; if, on
the contrary, you take away the sign of life and substitute,
that of duration as in the Latin in, you will have the most
restricted, the most centralized, the most interior being.

But let the root EN be terminated by the conscriptive
and circumferential sign S, and we shall obtain ens, cor-
poreal mind, the intelligence peculiar to man. Then let
us make this word rule by the exterior and plastic sign M,
and we shall have the word mens, intelligence manifesting
itself outwardly and producing. This is the origin of th.e
termination sought for : it expresses the exterior form ac-
cording to which 'every action is modified.

As to the initial syllable em, which is found at the
head of the word em-place-ment, it represents the root EN,
and has received the character M, only because of the con-
sonant P, which never allows N in front of it, and this, as
though the being generated could never be presented prior
to the generating being. This syllable comes therefore
from the same source, and whether it be derived from the
corresponding Latin words en or in, it always character-
izes restricted existence in a determined or inner point.

102 THE HEBRAIC TONGUE RESTORED

According to these ideas, if I had to explain the
French word em-place-ment, I would say that it signifies
the proper mode according to which a fixed and determin-
ed extent, as place, is conceived or is presented exteriorly.

Moreover, this use of the sign which I have just il-
lustrated by a word of the French tongue, is much easier
and more sure in the Hebrew, which, possessing in itself
nearly all the constitutive elements, only obliges the ety-
mologist on very rare occasions to leave his lexicon;
whereas, one cannot analyze a French word without going
back to Latin or Teutonic, from which it is derived, and
without making frequent incursions into Celtic, its primi-
tive source, and into Greek and Phoenician, from which it
has received at different times a great number of expres-
sions.

CHAPTER IV.

THE SIGN PRODUCING THE ROOT,
I.

DIGRESSION ON THE PRINCIPLE AND THE
CONSTITUTIVE ELEMENTS OF THE SIGN.

I have endeavoured to show in the preceding chapter,
the origin of the sign and its power: let us again stop a
moment upon this important subject, and though I might
be accused of lacking method, let us not fear to retrace our
steps, the better to assure our progress.

I have designated as elements of speech, the voice, the
gesture and the traced characters ; as means, the sound, the
movement and the light: but these elements and these
means would exist in vain, if there were not at the same
time a creative power, independent of them, which could
take possession of them and put them into action. This
power is the Will. I refrain from naming its principle;
for besides being difficult to conceive, it would not be the
place here to speak of it. But the existence of the will
cannot be denied even by the most determined skeptic;
since he would be unable to call it in question without
willing it and consequently without giving it recognition.

Now the articulate voice and the affirmative or nega-
tive gesture are, and can only be, the expression of the
will. It is the will which, taking possession of sound and
movement, forces them to become its interpreters and to
reflect exteriorly its interior affections.

Nevertheless, if the will is absolute, all its affections
although diverse, must be identical; that is to say, be res-
pectively the same for all individuals who experience

103

104 THE HEBRAIC TONGUE RESTORED

them. Thus, a man willing and affirming his will by ges-
ture or vocal inflection, experiences no other affection
than any man who wills and affirms the same thing. The
gesture and sound of the voice which accompany the affir-
mation are not those destined to depict negation, and there
is not a single man on earth who can not be made to un-
derstand by the gesture or by the inflection of the voice,
that he is loved or that he is hated ; that he wishes or does
not wish the thing presented. There would be nothing of
agreement here. It is an identical power which is mani-
fested spontaneously and which radiating from one voli-
tive centre reflects itself upon the other.

I would it were as easy to demonstrate that it is
equally without agreement and by the sole force of the
will, that the gesture or vocal inflection assigned to affirm-
ation or negation, is transformed into different words,
and how it happens, for example, that the words N 1 ?, no,
and PO, yes, having the same sound and involving the same
inflection and the same gesture, have not, however, the
same meaning; but if that were so easy, how has the ori-
gin of speech remained till now unknown? How is it that
so many savants armed with both synthesis and analysis,
have not solved a question so important to man? There is
nothing conventional in speech, and I hope to prove this
to my, readers; but I do not promise to prove to them, a
truth of this nature in the manner of the geometricians;
its possession is of too high an importance to be contained
in an algebraic equation.

Let us return. Sound and movement placed at the
disposition of the will is modified by it ; that is to say, that
by certain appropriate organs, sound is articulated and
changed into voice; movement is determined and changed
into gesture. But voice and gesture have only an instan-
taneous, fugitive duration. If it is of importance to the
will of man, to make- the memory of the affections that it
manifests exteriorly survive the affections themselves
i(for this is nearly always of importance to him) ; then,

THE SIGN PRODUCING THE ROOT 105

finding no resource to fix or to depict the sound, it takes
possession of movement and with the aid of the hand, its
most expressive organ, finds after many efforts, the secret
of drawing on the bark of trees or cutting on stone, the
gesture upon which it has at first determined. This is the
origin of traced characters which, as image of the gesture
and symbol of the vocal inflection, become one of the most
fruitful elements of language, which extend its empire
rapidly and present to man an inexhaustible means of
combination. There is nothing conventional in their prin-
ciple; for no is always no, and yes always yes: a man is
a man. But as their form depends much upon the de-
signer who first tests the will by depicting his affections,
enough of the arbitrary can be insinuated, and it can be
varied enough so that there may be need of an agreement
to assure their authenticity and authorize their usage.
Also, it is always in the midst of a tribe advanced in civil-
ization and subject to the laws of a regular government,
that the use of some kind of writing is encountered. One
can be sure that wherever traced characters are found,
there also are found civilized forms. All men, however
savage they may be, speak and impart to each other their
ideas; but all do not write, because there is no need of
agreement for the establishment of a language, whereas
there is always need of one for writing.

Nevertheless, although traced characters infer an
agreement, as I have already said x it must not be forgotten
that they are the symbol of two things which are not in-
ferred, the vocal inflection and the gesture. These are the
result of the spontaneous outburst of the will. The others
are the fruit of reflection. In tongues similar to Hebrew,
where the vocal inflection and the gesture have long since
disappeared, one must devote himself to the characters,
as the sole element which remains of the language, and
regard them as the complete language itself, not consider-
ing the agreement by which they have been established.
This is what I have done, in constituting them represen-

106 THE HEBRAIC TONGUE RESTORED

tative signs of the fundamental ideas of the Hebraic
tongue. I shall follow the same method showing success-
ively how this small quantity of signs has sufficed for the
formation of the roots of this tongue, and for the composi-
tion of all the words which have been derived therefrom t
Let us examine first what I mean by a root.

II.

FORMATION OF THE ROOT AND OF THE
RELATION.

A root is, and can never be anything but, monosyl-
labic : it results from the union of two signs at the least,
and of three at the most. I say two signs at the least, for
a single sign cannot constitute a root, because the fun-
damental idea that it contains, being, as it were, only in
germ, awaits the influence of another sign in order to be
developed. It is not that the sign before being constitut-
ed such, may not have represented a noun, but this noun
becomes effaced, as I have said, to constitute the sign.
When the sign is presented alone in speech, it becomes, in
Hebrew, what I call an article ; that is to say, a sort of re-
lation whose expression entirely abstract, determines the
diverse relations of nouns and verbs to each other.

The root cannot be composed of more than three
signs, without being dissyllabic and consequently without
ceasing to be of the number of primitive words. Every
word composed of more than one syllable is necessarily a
derivative. For, two roots are either united or contract-
ed; or else one or several signs have been joined to the
radical root for its modification.

Although the etymological root may be very well em-
ployed as noun, verb or relation, all that, however, does
not matter, so long as one considers it as root ; seeing that
it offers in this respect no determined idea of object, ac-
tion or abstraction. A noun designates openly a parti-
cular object of whatever nature it may be, a verb ex-
presses some sort of action, a relation determines a rap-
port: the root presents always a meaning universal as
noun, absolute as verb, and indeterminate as relation,

107

108 THE HEBRAIC TONGUE RESTORED

Thus the root 'N, formed of the signs of power and of
manifestation, designates, in general, the centre toward
which the will tends, the place where it is fixed, its sphere
of activity. Employed as noun, it is a desire, a desired
object: a place distinct and separate from another place;
an isle, a country, a region, a home, a government : as verb,
it is the action of desiring a thing eagerly, of tending
toward a place, of delighting therein : as relation, it is the
abstract connection of the place where one is, of the ob-
ject to which one tends, of the sphere wherein one acts.

Thus the root IK, which unites to the sign of power,
the universal, convertible sign, image of the mysterious
knot which brings nothingness to being, offers even a
vaguer meaning than the root 'tf, of which I have spoken,
and of which it seems to be a modification. Nor is it yet
a desire, even in general; it is, so to speak, the germ of
a desire, a vague appetence, without aim and without ob-
ject; a desirous uneasiness, an obtuse sense. Employed
as noun, it designates the uncertainty of the will; if it is
made a verb, it is the indeterminate action of willing; if
it is used as relation, it is the abstract expression of the
affinity that the uncertainty or indetermination of the
will, establishes between one or the other object which at-
tracts it. This root, considered rightly as primitive, pro-
duces a great number of derivative roots by becoming
amalgamated with other primitive roots, or receiving them
by the adjunction of the signs which modify it. One finds,
for example, the following, which are worthy of closest at-
tention.

3%t All desire acting inwardly and fructifying. It
is, as noun, the matrix of the Universe, the vessel of Isis,
the Orphic egg, the World, the Pythonic spirit ; etc.

TIN Every desire acting outwardly and being pro-
pagated. As noun, it is that which binds cause to effect,
the causality ; any sort of emanation ; as verb, it is the ac-
tion of emanating, of passing from cause to effect ; as re-
lation, it is the abstract affinity according to which one

FORMATION OF ROOT AND RELATION 109

conceives that a thing exists, or takes place because of an-
other.

^IK Every expansive desire being projected into
space. As noun, it is an interval of time or place ; a dura-
tion, a distance ; as verb, it is the action of being extended,
of filling, of invading time or space; that of waiting or
lasting ; as relation, it is the abstract affinity expressed by
perhaps.

[IN Every desire spreading into infinity, losing itself
in vacuity, vanishing: as noun, it is everything and no-
thing according to the manner in which one considers in-
finity.

fyitf Every desire subjugating another and drawing it
into its vortex: as noun, it is the sympathetic force, the
passion ; a final cause : as verb, it is the action of drawing
into its will, of enveloping in its vortex : as relation, it is
the abstract affinity expressed by same, likewise.

ptf Every desire leading to a goal. As noun, it is
the very limit of desire, the end to which it tends ; as verb,
it is the action of pushing, of hastening, of pressing tow-
ard the desired object : as relation, it is the abstract affinity
expressed by at.

"TIN Every desire given over to its own impulse. As
noun, it is ardour, fire, passion : as verb, it is that which
embraces, burns, excites, literally as well as figuratively.

niK All sympathizing desire; being in accord with
another. As noun it is a symbol, a character, any object
whatever : as verb, it is the action of sympathizing, of be-
ing in accord with, of agreeing, of being en rapport, in
harmony; as relation it is the abstract affinity expressed
by together.

I shall give no more examples on this subject since
my plan is to give, in the course of this Grammar, a series
of all the Hebraic roots. It is there that I invite the reader
to study their form. I shall be careful to distinguish the
primitive roots from the compound, intensive or onoma-
topoetic roots. Those of the latter kind are quite rare in

110 THE HEBRAIC TONGUE RESTORED

Hebrew. One finds them in much greater numbers in
Arabic where many local circumstances have called
them into existence. This concurrence of imitative sounds,
very favourable to poetry and to all the arts of imitation,
must have been greatly prejudicial to the development of
universal ideas toward which the Egyptians directed their
greatest efforts.

It is an unfortunate mistake to imagine that the ex-
amination of Hebraic roots is as difficult as it is in the
modern idioms. In these idioms, raised, for the most part,
upon the debris of many united idioms, the roots deeply
buried beneath the primitive materials, can deceive the
eye of the observer; but it cannot do thus in Hebrew. This
tongue, thanks to the form of the Chaldaic characters
which have changed scarcely anything but its punctua-
tion, offers still to an observant reader who does not wish
to concern himself with the vowel points, the terms used
by Moses in their native integrity. If, notwithstanding
the precautions of Esdras, there have crept in certain al-
terations in the mother vowels and even in the consonants,
these alterations are slight and do not prevent the root,
nearly level with the ground, if I may thus express it,
from striking the eye of the etymologist.

Let us examine now what I mean by the relations.

The relations are, as I have said, extracted by thought
from the signs, nouns or verbs. They express always a
connection of the sign with the noun, of the noun with
the noun, or of the noun with the verb. Thence, the simple
and natural division which I establish, in three kinds, ac-
cording to the part of speech with which they preserve the
greatest analogy. I call designative relation or article,
that which marks the connection of the sign with the
noun: nominal relation or pronoun, that which indicates
the connection of the noun with the noun, or of the noun
with the verb; and finally adverbial relation or adverb.
that which characterizes the connection of the verb with
the verb, or of the verb with the noun. I use here these

FORMATION OF ROOT AND RELATION 111

denominations known as article, pronoun and adverb to
avoid prolixity; hut without admitting in Hebrew the
distinctions or the definitions that grammarians have ad-
mitted in other tongues.

The relations, forming together a kind of grammatic-
al bond which circulates among the principal parts of
speech, must be considered separately, kind by kind, and
according as they are connected with the sign, noun or
verb. I am about to speak of the designative relation or
article, since I have already made known the sign : but I
shall put off speaking of the nominal relation, because I
have already spoken of the noun, and shall deal later with
the adverbial relation having already dealt with the verb.
The designative relation or article, is represented un-
der three headings in the Hebraic tongue, namely: under
that of the relation properly speaking, or article, of the
prepositive relation, or preposition, and of the interjective
relation, or interjection. The article differs principally
from the sign, by what it preserves of its own peculiar
force, and by what it communicates to the noun to which
it is joined ; a sort of movement which changes nothing of
the primitive signification of this noun ; nevertheless it is
strictly united there and is composed of but one single
character.

I enumerate six articles in Hebrew, without includ-
ing the designative preposition HN> of which I shall speak
later. They have neither gender nor number. The fol-
lowing are the articles with the kind of movement that
they express.

H DETERMINATIVE ARTICLE. It determines the noun ; that
is to say, that it draws the object which it designates
from a mass of similiar objects and gives it a local
existence. Derived from the signfl, which contains
the idea of universal life, it presents itself under several
acceptations as article. By the first, it points out
simply the noun that it modifies and is rendered by
the corresponding articles the; this, that, these, those:

112 THE HEBRAIC TONGUE RESTORED

by the second, it expresses a relation of dependence or
division, and is translated of the; of this, of that, of
these, of those: by the third, it adds to the noun before
which it is placed, only an emphatic meaning, a sort
of exclamatory accent. In this last acceptation, it is
placed indifferently at the beginning or at the end of
words and is joined with the greater part of the other
articles without being harmful to their movement.
Therefore I call it Emphatic article, and when I tran-
slate it, which I rarely do lacking means, I render it
by o! oh! ah! or simply by the exclamation point ( !).

7 DIRECTIVE ARTICLE. It expresses, with nouns or
actions whose movement it modifies, a direct relation
of union, of possession, or of coincidence. I translate
it by to, at, for, according to, toward, etc.

Q EXTRACTIVE OR PARTITIVE ARTICLE. The movement
which this article expresses, with nouns or actions that
it modifies, is that by which a noun or an action is
taken for the means, for the instrument, by which they
are divided in their essence, or drawn from the midst
of several other nouns or similar actions. I render it
ordinarily by from, out of, by; with, by means of,
among, between, etc.

1 MEDIATIVE OR INTEGRAL ARTICLE. This article charac-
terizes with nouns or actions, almost the same move-
ment as the extractive article 0, but with more force,
and without any extraction or division of the parts.
Its analogues are : in, by, with, while, etc.

3 ASSIMILATIVE ARTICLE. The movement which it ex
presses, with nouns or actions is that of similitude, of
analogy, and of concomitance. I render it by: as,
similar; such as, according to, etc.

1 CONJUNCTIVE OR CONVERTIBLE ARTICLE. This article,
in uniting nouns, causes the movement of nothingness,
of which the character 1 becomes the sign, as we havo
seen : in making actions pass from one time to another.

FORMATION OF ROOT AND RELATION 113

it exercises upon them the convertible faculty of which
this same character is the universal emblem. Its con-
junctive movement can be rendered by: and, also, thus,
then, afterward, that, etc. But its convertible move-
ment is not expressible in our tongue and I do not
know of any in which it can be expressed. In order
to perceive it one must feel the Hebraic genius.
The chapters wherein I shall treat of the noun and the
verb will contain the necessary examples to illustrate the
use of these six articles whether relative to the noun or
the verb.

III.

PREPOSITION AND INTERJECTION.

Articles, which we shall now examine, remain ar-
ticles, properly speaking, only so far as they are com-
posed of a single literal character and as they are joined
intimately to the noun, the verb or the relation which they
govern ; when they are composed of several characters and
when they act apart or are simply united ta words by a
hyphen, I call them prepositive articles or prepositions:
they become interjections when, in this state of isolation,
they offer no longer any relation with the noun or the
verb, and express only a movement of the mind too intense
to be otherwise characterized.

Prepositions, 'intended to serve as link between things,
and to show their respective function, lose their meaning
when once separated from the noun which they modify.
Interjections, on the contrary, have only as much force as
they have independence. Differing but little in sound,
they differ infinitely in the expression, more or less accen-
tuated, that they receive from the sentiment which pro-
duces them. They belong, as a learned man has said, "to
all time, to all places, to all peoples" : they form an uni-
versal language. 1

I am a.bout to give here, the prepositions and inter-
jections which are the most important to understand, so
as to fix the ideas of the reader upon the use of these kinds
of relations. I am beginning with those prepositions
which take the place of the articles already cited.

J NH determinative prep, replaces the article n
J ty or *?$ ^N directive " " *? ,

or iO /|P extractive " 0.

1 Court de Geb: Gramm. Univ. p. 353.

114

PREPOSITION AND INTERJECTION

115

or HD ,O mediativc prep, replaces the article 3 ,
or ftp ,'p assimilative " " " ^,

The conjunctive and convertible article
1 is not replaceable.

fiN dcsignative preposition: has no correspond-
ing article.
D.3 'DJ same, also, as

J '3 that
y ^k conjunctive prepositions

N likewise, even

X either, or }

5 neither, nor > disjunctive prepositions

5 without )

Nf but, except \

nevertheless > restrictive prepositions
' p"1 save, at least )
D^ 3 DN if, but if
j >^x perhaps

besides, moreover L^.^
very, more )

conditional prepositions

near, with /
at, as far as j

for

according to
for, because
on account of
since
therefore
V now then, so

tc., etc.,

prepositions

discursive prepositions

116 THE HEBRAIC TONGUE RESTORED

INTERJECTIONS.

/IN n ah ! woe ! alas !
: KH ul oh ! heavens !
J flNH now then ! come now !
take care ! mind !
indeed !
would to God!
etc., etc.,

I believe it quite useless to prolong this list and to
dwell upon the particular signification of each of these re-
lations; however, there is one of which I must speak, be-
cause its usage is very frequent in the tongue of Moses,
and also because we shall see it soon figuring in the nom-
inal inflection, and joining its movement to that of the ar-
ticles. This is the designative preposition fiN, which I
have mentioned as having no corresponding article.

The movement which expresses this preposition with
the nouns which it modifies, is that by which it puts them
en rapport as governing or governed, as independent one
of the other and participating in the same action. I name
it designative, on account of the sign of signs, fi, from
which it is derived. It characterizes sympathy and reci-
procity when it is taken substantively. Joined to a noun
by a hyphen TIN, it designates the substance proper and
individual, the identity, the selfsameness, the seity, the
thou-ness, if I may be permitted this word; that is to say,
that which constitutes tliou, that which implies something
apart from me, a thing that is not me; in short, the pre-
sence of another substance. This important preposition,
of which I cannot give the exact meaning, indicates the
coincidence, the spontaneity of actions, the liaison, the
ensemble and the dependence of things.

The designative relation that I am considering in con-
nection with the article, preposition and interjection, will

PREPOSITION AND INTERJECTION 117

be easily distinguished from the nominal relation concern-
ing which I shall speak later on; because this relation is
not intended either to modify nouns or to set forth the
confused and indeterminate movements of the mind; but
serves as supplement to nouns, becomes their lieutenant,
so to speak, and shows their mutual dependence. This
same relation will not be, it is true, so easy to distinguish
from the adverbial relation, and I admit that often one
will meet with some that are, at the same time, preposi-
tions and adverbs. But this very analogy will furnish the
proof of what I have advanced, that the relation extracted
by thought, from the sign, the noun and the verb, cir-
culates among these three principal parts of speech and is
modified to serve them as common bond.

One can observe, for example, that the designative re-
lation tends to become adverbial and that it becomes thus
whenever it is used in an absolute manner with the verb,
or when the article is joined, making it a sort of adverbial
substantive. Therefore one can judge that upon, in, out-
side, are designative relations, or prepositions when one
says: upon that; in the present; outside this point: but
one cannot mistake them for adverbials when one says:
/ am above; I am within; I am icithout. It is in this state
that they are taken to be inflected with the article. I see
the above, the icithin, the without; I come from above,
from within, from without; I go above, within, without;
etc. The Hebraic tongue, which has not tliese means of
construction, makes use of the same words JTD pH /*?#
to express equally upon, above, the upper part; in, the in-
side; out, beyond, the outside. It is to these fine points
that great attention must be given in translating Moses.

As to the vowel points which accompany the different
relations of which I shall speak, they vary in such a way,
that it would be vainly wasting precious time to consider
them here; so much the more as these variations change
nothing as to the meaning, which alone concerns me, and
alters only the pronunciation, which does not concern me.

118 THE HEBRAIC TONGUE RESTORED

I am always surprised, in reading the majority of the
Grammars written upon the Hebraic tongue, to see with
what scruples, with what tedious care they treat a miser-
able kamez, or a still more miserable kamez-hatif; whereas
they hardly deign to dwell upon the meaning of the most
important words. Numberless pages are found jumbled
with the uncouth names of zere, segol, patah, holem, and
not one where the sign is mentioned, not one where it is
even a question of this basis, at once so simple and so
fecund, both of the Hebraic language and of all the lang-
uages of the world.

CHAPTER V.
THE NOUN.

THE NOUN CONSIDERED UNDER SEVEN
RELATIONS.

I.
ETYMOLOGY

The noun, I repeat, is the basis of speech; for, al-
though it may be the product of the sign, the sign with-
out it would have no meaning, and if the sign had no
meaning, there would exist neither relations nor verbs.

We shall consider the nouns of the Hebraic tongue,
under seven relations, namely : under the first six, of Ety-
mology, Quality, Gender, Number, Movement and Con-
struction, and then, under the seventh relation of Signi-
fication, which includes them all.

The Hebraist grammarians, dazzled by the eclat of
the verb and by the extensive use of the verbal faculties,
have despoiled the noun of its etymological rank to give
it to the verb, thus deriving from the verb not only the
equi-literal substantives, that is to say, compounds of the
same number of characters, but even those which offer
less : claiming, for example, that ^Jl a heap, is formed from
*7ty he heaps up; that D^ father, is derived from I"QN he
willed; that C'K the fire, finds its origin in WffK he was
strong and robust, etc.

It is needless for me to say into how many errors they
have fallen by this false course, and how far distant they
are from the real etymological goal. The lexicons also,

119

120 THE HEBRAIC TONGUE RESTORED

of these Hebraists, all constructed after this method, are
only crude vocabularies, where the simplest words, thrown
more or less far from their root, according as the verb bids
it, are presented almost never in their real place, or in the
true light which would facilitate their comprehension.

I have spoken sufficiently of the sign and its value,
of the root and its formation ; I now intend to give certain
simple rules to lead to the etymological understanding of
the noun.

Often a noun properly speaking, is, in the tongue of
the Hebrews, only its root used in a more restricted sense :
as when uniting the idea of paternity and maternity upon
a single subject, one pronounces 3K, father, or ON mother.
It is then a movement of the thought upon itself, which
makes of a thing that it had conceived in general, a deter-
mined thing, by which it qualifies a particular subject.
This movement is very common in the idiom of Moses, and
it merits so much the more attention, because, not having
observed it, the greater part of the translators have been
mistaken in the meaning of the words and have ridicul-
ously particularized what was universal. As when, for
example, inj^y, a vegetable substance, a vegetation in
general, they have seen a wood, or a tree: or in p , an en-
closure, a circumscription, a sphere, only a garden : or even
in D"f, the universal idea of an assimilation of homogene-
ous parts, they have seen only blood; etc.

When a noun is composed of three or more conson-
ants, and when it is of more than one syllable, it is obvi-
ously a derivative. It is in the examination of its root that
the art of the etymologist shines. He must master both
the value of each sign and the position that it takes,
whether at the beginning or the end of words, and the dif-
ferent modifications which it brings about; for, to under-
stand the root clearly, it is necessary to know how to dis-
tinguish it from the sign, or from the article by which it
is modified. If the etj^mologist would acquire a science
which opens the door to the loftiest conceptions, he must

NOUN UNDER SEVEN RELATIONS 121

be provided with the faculties and the necessary means.
If long study of tongues in general, and the Hebraic
tongue in particular, can lend a little confidence in my
abilities, I beg the reader, interested in an art too little
cultivated, to study carefully, both the series of Hebraic
roots which I give him at the close of this Grammar and
the numerous notes which accompany my translation of
the Cosmogony of Moses.

The work of Court de Gobelin is a vast storehouse of
words, which one ought to possess without being a slave
to it. This painstaking man had intellect rather than
etymological genius ; he searched well ; he classed well his
materials ; but he constructed badly. His merit, is having
introduced the Primitive tongue; his fault, is having in-
troduced it to his reader in a thousand scattered frag-
ments. The genius will consist in reassembling these
fragments to form a whole. I offer in this Grammar an
instrument to attain this end. It is THE HEBRAIC TONGUE
DERIVED WHOLLY FROM THE SIGN.

Here are the general principles which can be drawn
from the work of Gebelin relative to etymological science.
I add some developments that experience has suggested
to me.

Particular tongues are only the dialects of an uni-
versal tongue founded upon nature, and of which a spark
of the Divine word animates the. elements. This tongue,
that no people has ever possessed in its entirety, can be
called the Primitive tongue. This tongue, from which all
others spring as from an unique trunk, is composed only
of monosyllabic roots, all adhering to a small number of
signs. In proportion as the particular tongues become
mingled with one another and separated from their pri-
mitive stock, the words become more and more altered:
therefore it is essential to compare many languages in
order to obtain the understanding of a single one.

It is necessary to know that all vowels tend to be-
come consonants, and all consonants to become vowels;

122 THE HEBRAIC TONGUE RESTORED

to consider this movement; to follow it in its modifica-
tions; to distinguish carefully the mother vowel from the
vague vowel and when one is assured that the vocal sound
which enters into the composition of a word, descends from
a vague vowel, give it no further attention. One will at-
tain to this final understanding, by the study of the Heb-
raic tongue, where the difference which exists between
these two sorts of vowels is decisive.

It is necessary to consider besides, that, in the gen-
eration of tongues, the consonants are substituted for one
another, particularly those of the same organic sound.
Therefore it is well to classify them by the sound and to
know them under this new relation.

Labial sound : 2, )/ 1 : B, P, PH, F, V. This sound,
being the easiest, is the first of which children make use ;
it is generally that of gentleness and mildness considered
as onomatopoetic.

Dental sound: "I/ D : D, T. It expresses, on the con-
trary, all that which touches, thunders, resounds, resists,
protects.

Lingual sound : *?/ *1 : L, LL, LH, R, RH. It expresses
a rapid movement, either rectilinear or circular, in what-
ever sense one imagines it, always considered as onoma-
topoetic.

Nasal sound : O , 1 : M, N, GN. It expresses all that
which passes from without within, or which emerges from
within without.

Guttural sound : J , 2 , # , p: GH, CH, WH, K, Q. It
expresses deep, hollow objects, contained one within the
other, or modelled by assimilation.

Hissing sound: I D, : Z, S, X, TZ, DZ, PS. It is
applied to all hissing objects, to all those which have re-
lation with the air, or which cleave it in their course.

Sibilant sound: \ V, D : J, G, CH, SH, TH. It ex-
presses light movements, soft and durable sounds; all
pleasing objects.

NOUN UNDER SEVEN RELATIONS 123

The consonants thus distinguished by sound, become
the general signs from which the onomatopoetic roots of
which I have spoken, are formed, and are very easily put
one in the place of the other. In the derivative tongues
they even lend mutual aid in passing from one sound to an-
other, and it is then that they render the etymology of the
words more and more uncertain. The etymologist can
only surmount the numerous obstacles in the modern
idioms, by having stored in his mind a number of tongues
whose radical words can assist him readily in going back
to the idiomatic or primitive root of the word which he
analyzes. Never can one hope by the aid of a single
tongue, to form good etymology.

As to the mother vowels, X, tl, fl 1, 1, , $; A, E, E, OU,
O, I, HO; they are substituted successively one for the
other, from K to V ; they all incline to become consonants
and to become extinct in the deep and guttural sound D,
which can be represented by the Greek x or the German ch.
I always mark this ch with an accent grave in order to dis-
tinguish it from the French ch, which is a hissing sound
like the t^of the Hebrews, or the sh of the English.

After having set forth these etymological principles,
I pass on to the next rules, relative to their employment;
very nearly such as Court de Gebelin gives them.

One should not take for granted any alteration in a
word that one may not be able to prove by usage or by
analogy; nor confuse the radical characters of a word
with the accessory characters, which are only added signs
or articles. The words should be classified by families
and none admitted unless it has been grammatically ana-
lyzed: primitives, should be distinguished from com-
pounds and all forced etymology carefully avoided: and
finally, an historical or moral proof should corroborate
the etymology; for the sciences proceed with certain step
only as they throw light upon each other.

511.

QUALITY

I call Quality, in the Hebraic nouns, the distinction
which I establish among them and by means of which I
divide them into four classes, namely : substantives, qua-
lificatives, modificatives, and facultatives.

Substantives are applied to all that has physical or
moral substance, the existence of which the thought of man
admits either by evidence of the senses, or by that of the
intellectual faculties. Substantives are proper or com-
mon: 'proper when they are applied to a single being, or
to a single thing in particular, as fl^'D Mosheh (Moses),
PO Noah, DHQ Mitzraim (Egypt) etc.; common, when
they are applied to all beings, or to all things of the same
kind, as Btyt man (intelligent being) ; &5>N*l head (that
which rules or enjoys by its own movement) ; ^P king (a
temporal and local deputy) ; etc.

Qualificatives express the qualities of the substantives
and offer them to the imagination under the form which
characterizes them. The grammarians in naming them
adjectives, have given them a denomination too vague to
be preserved in a grammar of the nature of this one. This
class of nouns expresses more than a simple adjunction;
it expresses the very quality or the form of the substance,
as in DID good, VhJ great, pHV just, H^p Hebrew; etc.

The tongue of Moses is not rich in qualificatives, but
it obviates this lack by the energy of its articles, by that
of its verbal facultatives and by the various extensions
which it gives to its substantives by joining them to certain
initial or terminative characters. It has, for example, in
the emphatic article JT a means of intensity of which it

124

QUALITY 125

makes great use, either in placing it at the beginning or
the end of words. Thus, of ^HJ a torrent, it makes rfrro
a very rapid torrent; of "ffif? disappearance, absence, it
makes niflf) an eternal absence, a total disappearance;
fllO death, it makes nfiiOJl a violent, cruel, sudden death,
etc. Sometimes it adds to this article, the sign of reci-
procity n , to augment its force. Then one finds for 1J^
a support, an aid, ftfTW a firm support, an accomplished
aid; for fTO'K terror, ?V10'N extreme terror, frightful ter-
ror; for fTjfllP* safety, refuge, finjW* o>n assured safety,
an inaccessible refuge; etc.

The assimilative article 3 . forms a kind of qualifica-
tive of the noun which it governs. It is thus that one
should understand D*!!f?SO like unto the Gods, or divine;
|n33 like unto the priest, or sacerdotal; D^p like unto the
people, or vulgar; Dl'CO like to-day, or modern; etc.

On the other hand, the sign fi placed at the beginning
of a word expresses reciprocity. JT3f signifies pain, iTJtffi
mutual pain.

The sign D. when it is initial, is related to exterior
action; when final, on the contrary, it becomes expansive
and collective. "TIN signifies any force whatever, *7lNO
a circumscribed and local force; 0*7)8 an exterior, inva-
ding force.

The sign 3 . is that of passive action when it is at the
head of words; but at the end, it constitutes an augmen-
tative syllable which extends its signification. fTJOtf
signifies a veil, |"]!$ an immense veil, the enclosure of a
tent; NJ4 characterizes an extension, and JK13 an unlimited
extension, inordinate; DP? expresses a noise, and |10JJ
a frightful noise, a terrible tumult, a revolt; etc.

I pass over these details of which my footnotes on

126 THE HEBRAIC TONGUE RESTORED

the Cosmogony of Moses will afford sufficient examples.
It will be enough for me here to indicate the grammatical
forms.

The rabbis, in writing modern Hebrew, form the qua-
lificatives by the addition of the character * to the mascu-
line, and the syllable JT to the feminine. They say, for
example, T^K divine (mas.) and JVn 1 ?^ divine (fern.).
'K^jJ spiritual (mas.) and JVi^'jM spiritual (fern.). Then
they draw from these qualificatives a mass of substantive
nouns, such as mn^tf the divinity; JTfrlK fortitude; fW'dJ
spirituality; fiWT tenderness; etc. These forms do not
belong to primitive Hebrew.

The comparative among qualificatives is not strictly
characterized in the Hebraic tongue. When it is estab-
lished, which is somewhat rare, it is by means of the ex-
tractive article 0. or by the preposition |D which cor-
responds.

The superlative is expressed in many ways. Some-
times one finds either the substantive or the qualificative
doubled, in order to give the idea that one has of their
force or their extent; sometimes they are followed by an
absolute relative to designate that nothing is comparable
to them. At other times the adverbial relation "TNp very,
very much, as much as possible, indicates that one con-
ceives them as having attained their measure in good or
in evil, according to their nature. Finally one meets dif-
ferent periphrases and different formulas of which I here-
with offer several examples.

QUALITY 127

p'"!V &** n'j N o a h, intelligent b e i n g
(man), just with integrity
(as just as upright).

J9$r0 Dt? aiD a good name, of good essence
(a name of high repute is the
best essence),
n D'aitO good the two of a single one

(two are better than one).
J TOQ Hop J IT) JH b ad, e v i 1 (wicked) ; down,

down (beneath).

: on^TT DHNrrfO among the red, red (much
redder).

JDf) small among people (very

small).
n& a mountain, the good, that

one (the best of all).
DID good exceedingly (as much

as possible).
: D'OfcT? W'l D0pn the heavens and the heaven

of heavens.

God of Gods and Lord of

Lords.

servant of the servants.

the obscurity of darkness.

the flame of Jah ! the dark-
ness of Jah! (extremes),
the cedars of God! (admir-
able, very beautiful),
a great city ! according to
Him-the-Gods !

strong according to the Lord !

(very strong).

a burning; with might of

might.

128 THE HEBRAIC TONGUE EESTORED

Modificatives are the substantives or the qualificatives
modified either by a simple abstraction of thought, or by
the addition of an adverbial relation, so as to become the
expression of an action understood. It is not unusual to
find in Hebrew, nouns which can be taken, at the same
time, as substantives, qualificatives or modificatives ; all
by a movement of abstraction, and this is easy when the
idiom is not far removed from its source. Thus, for ex-
ample 31D good, signifies equally the good, and the good
manner in which a thing is done : JD evil, signifies equally
that which is evil, and the evil manner in which a thing
is done. One perceives that the words good and evil, have
exactly the same signification as the Hebraic words DID
and JTl. as substantives, and that they contain the same
qualificative and modificative faculties. I have chosen
them expressly so as to show how this abstraction of
thought of which I have spoken, is accomplished.

Modificative nouns which are formed by the addition
of a designative or adverbial relation as in French, a-la-
mode (in the fashion), a-outrance (to the utmost), forte-
ment (strongly), douce-ment (gently), are very rare in
Hebrew. One finds, however, certain ones such as
JV"tWl~3 in the "beginning, in-principle; fV'TliT. in Jew-
ish; rV"*Wy'N"0 from the Assyrian; etc. The nouns of
number belong at the same time to substantives, qualifica-
tives and modificatives. ^fTN f one, can signify alike, unity,
unique and uniquely.

Facultative nouns are the substantives, verbalized, as
it were, and in which the absolute verb filn to be-being,
begins to make its influence felt. The grammarians have
called them up to this time participles, but I treat this
weak denomination, as I have treated the one which they
have given to qualificatives. I replace it by another which
I believe more just.

Facultatives merit particular, attention in all tongues,
but especially in that of Moses, where they present more

QUALITY 129

openly than in any other, the link which unites the sub-
stantive to the verb, and which, by an inexplicable power,
makes of a substance inert and without action, an ani-
mated substance being carried suddenly toward a deter-
mined end. It is by means of the sign of light and of
intellectual sense, 1, that this metamorphosis is accom-
plished. This is remarkable. If I take, for example, the
substantive t<p . which expresses all physical movement all
moral affection; if I introduce between the first and sec-
ond character which compose it, the verbal sign 1i
I obtain immediately the continued facultative, UV)i
to bc-moving, affecting, agitating. If I modify this sign,
that is to say, if I give it its convertible nature 1> and if I
place it between the second and third character of the
substantive in question, I obtain then the finished facul-
tative fijn . to be-moved, affected, agitated. It is the same
with TI^O a king, whose continued and finished facul-
tatives are H^iO to bc-ruling, governing; HwO to be-ruled,
governed, and many others.

It can be observed that I name continued facultative,
what the grammarians call present participle, and finished
that which they call past; because in effect, the action
expressed by these facultatives is not, properly speaking,
present -or past, but continued or finished in any time
whatever. One says clearly it was burning, it is burning,
it will be burning; it was burned, it is burned, it will be
burned. Now who cannot see that the facultatives burn-
ing and burned, are by turns, both past, present and
future? They both participate in these three tenses with
the difference, that the first is always continued and the
other always finished.

But let us return. It is from the finished facultative
that the verb conies, as I shall demonstrate later on. This
facultative, by means of which speech receives verbal life,
is formed from the primitive root by the introduction of

130 THE HEBRAIC TONGUE RESTORED

the sign 1 between the two characters of which it is
composed. Thus, for example:

The root Dt^ contains every idea of eleva-
tion, erection, or monument,
raised as indication of a
place or thing:

thence: Dt^ or Dl> to be erecting, stating, de-
creeing, designating:
D15? to be erected, stated, etc.,
whence the verb DIC^ to erect.
The root ^3 contains every idea of con-
summation, of totalization,
of agglomeration, of absorp-
tion:

thence: ^J or *7O to be consummating, totaliz-
ing, agglomerating:
*TO to be consummated, agglome-
rated: whence the verb 'TO,
to consummate.

The root *?) expresses every idea of heap-
ing up, lifting up, of move-
ment which carries upward
from below:
thence: *7j or 'Ttt to be heaping up, lifting up,

pushing, leaping:
'n.J to be heaped up, lifted up;
whence the verb ^U) to heap
up.

As I shall be obliged to return to this formation of
the facultatives, in the chapter in which I shall treat of
the verb, it is needless for me to dwell further upon it
now. I cannot, however, refrain from making the observa-
tion that since the institution of the Chaldaic punctua-
tion, the points kamez, holem, and even zere, have often
replaced the verbal sign 1 in the continued facultative,

QUALITY 131

whether of compound or radical origin, and that one finds
quite commonly Ul to be moving; Tj^O to be ruling; Dp
to be establishing; fiD to be dying; etc. But two things
prove that this is an abuse of punctuation. The first is,
that when the continued facultative presents itself in an
absolute manner, and when nothing can determine the
meaning, then the sign reappears irresistibly; as in the
following examples, Dip the action of establishing, or to
be establishing: filO the action of dying, or to be dying.
The second thing which proves the abuse of which I am
speaking, is that the rabbis who preserve to a certain
point the oral tradition, never fail to make the mother
vowel 1> appear in these same facultatives unless they
deem it more suitable to substitute its analogues * or 'K,
writing Dip/ D'p or D'Np, to be establishing, to establish,
the action of establishing.

I shall terminate this paragraph by saying that
facultatives both continued and finished, are subject to
the same inflections as the substantive and qualificative
nouns, that is, of gender, number, movement and con-
struction. The modificative noun does not have the inflec-
tions of the others because it contains an implied action,
and since it has, as I shall demonstrate, the part of itself
which emanates from the verb to be, wholly immutable
and consequently inflexible.

III.

GENDER

Gender is distinguished at first by the sex, male or
female, or by a sort of analogy, of similitude, which ap-
pears to exist among things, and the sex which is assigned
to them by speech. The Hebraic tongue has two genders
only, the masculine and the feminine; notwithstanding
the efforts that the grammarians have made to discover
in it a third and even a fourth which they have called
common or epicene. These so-called genders are only the
liberty allowed the speaker of giving to such or such sub-
stantive the masculine or feminine gender, indifferently,
and according to the circumstance : if these genders merit
any attention, it is when passing into the derivative
tongues, and in taking a particular form there, that they
have constituted the neuter gender which one encounters
in many of them.

The feminine gender is derived from the masculine,
and is formed by adding to the substantive, qualificative
or facultative noun, the sign fl which is that of life.
The modificative nouns have no gender, because they
modify actions and not things, as do the other kinds of
words.

I beg the reader who follows me with any degree of
interest, to observe the force and constancy with which
is demonstrated everywhere, the power that I have attri-
buted to the sign, a power upon which I base the whole
genius of the tongue of Moses.

I have said that the feminine gender is formed from
the masculine by the addition of the sign of life HJ was
it possible to imagine a sign of happier expression, to
indicate the sex by which all beings appear to owe life,
this blessing of the Divinity?

132

GENDER 133

Thus T|p a king, produces POO a queen; Din a
wise man, H^Dr? a wise woman; JH a male fish, H^H
a female fish.

Thus DID good (mas.), becomes PQlD good (fem.) :
J 'rllJI flrreat ( mas. ) , H^IIJ great ( fern. ) .

Thus Tl^lOio be ruling (mas.), becomes HD^lD to be
ruling (fern.): Dit^ or Dp to be raising (mas.), iTJiJP
to be raising (fern.).

It must be observed, in respect to this formation, that
when the qualificative masculine is terminated with the
character H. which is then only the emphatic sign, or by
the character * sign of manifestation, these two characters
remain wholly simple, or are modified by the sign of reci-
procity D . in the following manner: tl& beautiful (mas.),
Hfi* or JlpJ (fern.); '$? second (mas.), tJ'Xtf or fi^
(fern.). '

Besides, this sign fi . image of all that is mutual,
replaces in almost every case the character J"T when it
is a question of the feminine termination of qualificative
or facultative nouns; it seems even, that the genius of
the Hebraic tongue is particularly partial to it in the
latter. One finds H^IJ , rather than fl^tt, to be falling;
fiCni3 , rather than niTYD to be fleeing; etc.

It is useless, in a Grammar which treats principally
of the genius of a tongue, to expatiate much upon the
application of the genders; that is a matter which con-
cerns the dictionary. Let it suffice to know, that, in
general, the proper names of men, of occupations, of titles,
peoples, rivers, mountains and months, are masculine;
whereas the names of women, of countries, of cities, the
members of the body, and all substantives terminating
with the sign fl > are feminine.

As to the common gender, that is to say, that of the
substantive nouns which take the masculine and feminine

134 THE HEBRAIC TONGUE RESTORED

alike, it is impossible to apply any rule even approxim-
ately; it is by use alone that it can be shown. These are
the substantives of the common gender which come to my
mind at the moment : |J enclosure, organic sphere; K'Pt^
sun; jHN earth; JTiK sign; W time; ITH spirit, expan-
sive breath; t^04 soul; [i"1N. chain of mountains; "Vt("l

etc -

IV.
NUMBER

There exist only two characteristic numbers in
Hebrew; these are the singular and the plural j the third
number, called dual, is but a simple restriction of thought,
a modification of the plural which tradition alone has
been able to preserve by aid of the Chaldaic punctuation.
This restricted number, passing into certain derivative
tongues, has constituted in them a characteristic number,
by means of the forms which it has assumed; but it is
obvious that the Hebraic tongue, had it at first either
alone, or else distinguished it from the plural only by
a simple inflection of the voice, too little evident to be
expressed by the sign; for it should be carefully observed
that it is never the sign which expresses it, but the punc-
tuation, at least in masculine nouns : as to feminine nouns,
which, in the dual number, assume the same characters
which indicate the masculine plural, one might, strictly
speaking, consider them as belonging to common gender.

Masculine nouns, whether substantive, qualificative or
facultative, form their plural by the addition of the syl-
lable D* which, uniting the signs of manifestation and
of exterior generation, expresses infinite succession, the
immensity of things.

Feminine nouns of the same classes form their plural
by the addition of the syllable Hi . which, uniting the signs
of light and of reciprocity, expresses all that is mutual
and similar, and develops the idea of the identity of things.

The two genders of the dual number are formed by
the addition of the same syllable D* designating the
masculine plural, to which one adds, according to the Chal-
daic punctuation, the vague vowel named kamez or patah,

135

136 THE HEBRAIC TONGUE RESTORED

in this manner: D_>> or D*. One should realize now that
this number is not really characteristic, as I have stated,
since, if we remove the Chaldaic punctuation, and if we
read the tongue of Moses without points, which should
always be done in order to go back to its hieroglyphic
source, this number disappears entirely; the dual mascu-
line being absorbed in the plural of the same gender, and
the feminine being only an extension of the common num-
ber. The modern rabbis who have clearly seen this diffi-
culty (considering the disadvantage of the Chaldaic punc-
tuation, and furthermore, not wishing to loose this third
number which presented certain beauties, and had been
orally transmitted to them), have adopted the plan of ex-
pressing the inflection of the voice which constituted it in
its origin, by doubling the sign of manifestation M in this
manner : D? 1 ?^ the two feet DVl* the two hands. This
number, furthermore, is usually applied to the things
which nature has made double, or which the mind conceives
as double, as the following examples will demonstrate.

Examples of the masculine plural.
^P king, D'?^ kings; IpP book, Onfijp looks: pHV
just one, D'pHV just ones; *p3 innocent, D"p3 innocents;
"Tp1fl to be visiting, caring for, DHplfl (plural) ; TlpS
to be visited, cared for, D'"fip (plural) ; etc.

Examples of the feminine plural.
np^D queen, Dl^'pp queens; DN mother, J"ViDtf moth-
ers; np.ny just one, nipny just ones; rnpJD or rnpiD

to be visiting, caring for, fi1"tplB (plural) ; fTTlpI) to be
visited, cared for, JTHp*? (plural) ; etc.
Examples of the dual.

IV breast, DH'' both breasts; TpV thigh, D^") both
thighs; Hfi^ Up, D7lB> both lips; 'D water, D.'O the
waters ;'ft& heaven (singular obsolete) , D*tP the heavens;
11 hand, DH* both hands; etc.

NUMBER 137

It can be observed in these examples that the final
character * is sometimes preserved in the plural as in
*JM innocent, D"pJ innocents; or in HJ$ lion, D""}1< lions;
but it is, however, more customary for this final char-
acter *, to become lost or amalgamated with the plural, as
in '"Tint Jew, DH1JT the Jews.

It can also be observed that feminine nouns which
terminate in n in the singular, lose this character in
taking the plural, and that those which take the dual num-
ber, change this same character to A as in nfifr Up, D'Jlfit?
both lips; ilDin wall, D'JPlDn both walls.

Sometimes the plural number of the masculine in D' >
is changed into f* . after the Chaldaic manner, and one
finds quite frequently "IPTN other, |nHK others; |3 son,
|*J3 sons,, etc.

Sometimes also the feminine plural in fil, loses its
essential character and preserves only the character D>
preceded thus by the vowel point holem as in m^lH the
symbol of generations (genealogical tree) :rip"| righteous
acts, etc. This is also an abuse born of the Chaldaic punc-
tuation, and proves what I have said with regard to the
facultatives. The rabbis are so averse to the suppression
of this important sign 1 in the feminine plural, that they
frequently join to it the sign of manifestation ' > to give it
more force; writing JllX sign, symbol, character, and
nJTTitf signs, symbols, etc.

One finds in Hebrew, as in other tongues, nouns which
are always used in the singular and others which are
always in the plural. Among the former one observes
proper names, names of metals, of liquors, of virtues, of
vices, etc. Among the latter, the names of ages, and of
conditions relative to men.

One finds equally masculine or feminine nouns in the
singular which take, in the plural, the feminine or mascu-

138 THE HEBRAIC TONGUE RESTORED

line termination inconsistent with their gender; as DN
father,, DiDJJ fathers; *Vp city, DHJJ cities; etc. One also
finds the gender called common or epicene, which takes
indifferently the masculine or feminine plural, as I have
already remarked; as ^D'H palace, D**JOV7 or fito'Pt
palaces. But these are anomalies which the grammar of
an unspoken tongue can only indicate, leaving to the dic-
tionary the care of noting them in detail.

V.
MOVEMENT

I call Movement, in the Hebraic nouns, that accidental
modification which they undergo by the articles of which
I have spoken in the second section of chapter IV.

In the tongues where this Movement takes place by
means of the terminations of the nouns themselves, the
grammarians have treated it under the denomination of
case; a denomination applicable to those tongues, but
which can only be applied to a tongue so rich in articles
as the Hebrew, by an abuse of terms and in accordance
with a scholastic routine wholly ridiculous.

I say that the denomination of case was applicable
to those tongues, the nouns of which experience changes
of termination to express their respective modifications;
for, as Court de Gebelin has already remarked, these cases
are only articles added to nouns, and which have finally
amalgamated with them. l But the grammarians of the
past centuries, always restricted to the Latin or Greek
forms, saw only the material in those tongues, and never
even suspected that there might have been something be-
yond. The time has come to seek for another principle in
speech and to examine carefully its influence.

As I have dilated sufficiently upon the signification
of each article in particular, as well as upon those of the
corresponding prepositions, I now pass on without other
preamble to the kind of modification which they bring in
the nouns and which I call Movement.

Now, movement is inflicted in Hebraic nouns accord-
ing to the number of the articles. We can, therefore,
admit seven kinds of movements in the tongue of Moses,
including the designative movement which is formed by

l Gramm. univers., p. 379.

139

140

THE HEBRAIC TONGUE RESTORED

means of the designative preposition J"!^ and without
including the enunciative which is expressed without an
article.

I shall call this series of movements Inflection, and
by this term I replace that of declension which should not
be used here.

Example of nominal inflection.
enunciative ""^1 word, a word.

"PI?

the word, lo the word !

t the word; of, for or con-
cerning the word.

from the word ; out of or by
the word.

^ n tne word ; by means of the
word.

*"* tne word 5 like tne word J
according to the word.

and the

determinative
directive

extractive
mediative
I assimilative

conjunctive

designative "O"!J~rtt* tne se lfsameness of the word,

the word itself; that
which concerns the word.

The first remark to make with regard to this nominal
inflection is, that the articles which constitute it, being
of every gender and every number, are applied to the mas-
culine as to the feminine, to the singular as to the plural
or dual.

The second is, that they are often supplied by the cor-
responding prepositions of which I have spoken, and there-
fore, that the movement through them acquires greater
force; for example, if it is a question of direct movement,
the prepositions '*?# > *^/"^ which correspond with

MOVEMENT 141

the article *?> have an energy, drawing nearer, imminent:
it is the same with the prepositions |D, *Jp/ >JQO, which
correspond with the extractive article D I with the prepo-
sitions '3' H?, 103 > analogous to the mediative article D:
the prepositions *D , fQ > 10? which correspond with the
assimilative article 31 all of these augment in the same
manner, the force of the movement to which they belong.

The third remark to make is, that the vague vowel
which I have indicated by the Chaldaic punctuation, be-
neath each article, is the one which is found the most com-
monly used, but not the one which is always encountered.
It must be remembered that as this punctuation is only
a sort of vocal note applied to the vulgar pronunciation,
nothing is more arbitrary than its course. All those He-
braists who are engrossed in the task of determining its
variations by fixed rules, are lost in an inextricable labyr-
inth. I beg the reader who knows how much French or
English deviates from the written language by the pro-
nunciation, to consider what a formidable labour it would
be, if it were necessary to mark with small accents the
sound of each word, often so opposed to the orthography.

Without doubt there are occupations more useful, par-
ticularly for the extinct tongues.

The vague vowel, I cannot refrain from repeating, is
of no consequence in any way to the meaning of the words
of the Hebraic tongue, since one does not wish to speak
this tongue. It is to the sign that one should give atten-
tion : it is its signification which must be presented. Con-
sidered here as article, it is invariable : it is always H > *7 /
/ 3 , D , or 1 , which strikes the eye. What matters it to
the ear, whether these characters are followed or not, by
a kamez, a patah or a zere, that is to say, the indistinct
vowels a, o, e? It is neither the zere, nor the patah nor
the kamcz which makes them what they are, but their
nature as article. The vague vowel is there only for the
compass of the voice. Upon seeing it written, it should

142 THE HEBKAIC TONGUE RESTORED

be pronounced as it is pronounced in the modern tongues
without giving it further attention, and if one insists on
writing Hebrew from memory, which is, however, quite
useless, one should learn to put it down as one learns the
orthography, often very arbitrary, of French and English,
by dint of copying the words in the manner in which they
are written.

The meaning of the article in itself is already suffi-
ciently difficult without still tormenting oneself as to how
one shall place a fly speck.

Asiatic idioms in general, and Hebrew in particular,
are far from affecting the stiffness of our European
idioms. The nearer a word is to its root, the richer it is
in pith, so to speak, and the more it can, without ceasing
to be itself, develop various significations. The more dis-
tant it is, the less it becomes fitting to furnish new ramifi-
cations. Also one should guard against believing that an
Hebraic word, whatever it may be, can be accurately
grasped and rendered in all its acceptations by a modern
word. This is not possible. All that can be done is to
interpret the acceptation which it presents at the time
when it is used. Here, for example, is the word "O*T
which I have used in the nominal inflection; I have ren-
dered it by word; but in this circumstance where nothing
has bound me as to the sense, I might have translated it
quite as well by discourse, precept, commandment, order,
sermon, oration; or by thing, object, thought, meditation;
or by term, elocution, expression; or by the consecrated
word verb, in Greek X6yo<;. All these significations and
many others that I could add, feel the effects of the root
D"l which, formed from the signs of natural abundance,
and of active principle, develops the general idea of effu-
sion; of the course given to anything whatsoever. This
root being united by contraction with the root *"O all crea-
tion of being, offers in the compound "^H' a ^ * ne means
of giving course to its ideas, of producing them, of distin-

MOVEMENT 143

guishing them, of creating them exteriorly, to make them
known to others.

This diversity of acceptations which must be observed
in the words of the Mosaic tongue, must also be observed
in the different movements of the nominal inflection.
These movements are not, in Hebrew, circumscribed in the
limits that I have been obliged to give them. To make
them felt in their full extent, it would be necessary to
enter into irksome details. I shall give a few examples.

Let us remark first that the article fl > is placed, not
only at the head of words as determinative, or at the end
as emphatic, but that it becomes also redundant by resting
at either place, whereas the other articles act. Thus, one
finds *D?DCP'n the heavens, np*0tf heavens, flO^plPn
o heavens! D?t?tVf7 to the heavens, toward the heavens,
nplO^rrnt^ the heavens themselves, that which consti-
tutes the heavens.

Such are the most common acceptations of this article :
but the Hebraic genius by the extension which it gives
them, finds the means of adding still a local, intensive,
generative, vocative, interrogative and even relative force.
Here are some examples.

Locative Force.

in the city; toward Palestine.

: 10X rnjp rftfjfcr? in the tent of Sarah his

mother.
I np.W : Witt on earth ; in heaven.

np"lpj fpjjl rglfiy toward the north and toward
the south, and the east and
the west.

Intensive Force.

rapid torrent : a profound
obscurity.

144 THE HEBRAIC TONGUE RESTORED

an extreme terror; a violent
death.

Generative Force.

selfsameness of the earth :
that which constitutes it.
the altars of brass.
the kingdoms of the earth.

n ni")|pDn the abomination of the peo-
ples.

Vocative Force.

D\*I o waters ! o mountains !
OH o daughters of Jerusalem!
'JO come, o spirit, o thou who

dwellest !
Interrogative Force.

ri^h?n is that the tunic of thy son?
J DJTN-]n : 30\n was it good? did you see?
is it the truth? is it the time?

is it I?
Relative Force.

the son of the stranger who

was come.
he who was born to him.

n : Nn he who is healing; he who is
redeeming.

The other articles without having so extended a use,
have nevertheless their various acceptations. I give here
a few examples of each of the movements which they
express.

MOVEMENT 145

Directive Movement.

11DTO the canticle of David.

^P 1 ? f r the king: for the people:
for the altar.

l"^ 1 ? forever: for eternity: to sa-

tiety.
.*3? f 'n~ t ?$ toward the heavens : upon the

earth.
J IfO'p 1 ? according to his kind.

Extractive Movement.

: DID among the multitude : among

the priesthood.
by Yahweh: by the nation.

by means of their power :
from the depths of his
heart.

with thy. pain and thine emo-
tion.

as it was from the beginning.

beyond the land.

J pNH HVRP J ^1 *P'P from the days of evil : from

the end of the earth.

Mediative Movement.

by means of a rod of iron.

with our young men and with
our old men.

in the festivals of the new
moon.

to the heavens : on the way.

146 THE HEBRAIC TONGUE RESTORED

Assimilative Movement.

:jPb3 : D^3 like the people: like the

priest: like the servant.

DiTp J Dpnri? like the wise man : the same
as to-day.

like the windows : about two

thousand.
")JO stranger as well as native.

Conjunctive Movement.

wisdom and knowledge.
D1D1 D5")"| the chariot and the horse.

") *?1^ D^ the great nation both numer-
ous and powerful.

Designative Movement.

the sameness of the heavens
and the sameness of the
earth.

tne essence of that same
thing.

with Noah.

Shem himself, and Ham him-
self, and Japheth himself.

These examples few in number, are sufficient to awak-
en the attention; but understanding can only be obtained
by study.

VI.
CONSTRUCT STATE

Hebraic nouns, being classed in the rhetorical sen-
tence according to the rank which they should occupy in
developing the thought in its entirety, undergo quite com-
monly a slight alteration in the final character; now this
is what I designate by the name of construct .state.

In several of the derivative tongues, such as Greek
and Latin, this accidental alteration is seen in the ter-
mination of the governed noun; it is quite the opposite
in Hebrew. The governed noun remains nearly always un
changed, whereas the governing noun experiences quite
commonly the terminative alteration of which we are
speaking. I call the noun thus modified construct, because
it determines the construction.

Here in a few words are the elements of this modifica-
tion.

Masculine or feminine nouns in the singular, termi-
nated by a character other than H, undergo no other alte-
ration in becoming constructs; when the Hebraic genius
wishes, however, to make the construct state felt, it
connects them with the noun which follows with a hyphen.

the door of the tent.
H the integrity of my heart.

This hyphen very frequently takes the place of the
construct, even when the latter itself could be used.

I rV?b~nND a measure of meal.
' r\Trt?y : a branch of the olive tree.

One recognizes, nevertheless, three masculine substan-
tives which form their construct singular, by the addition

147

148 THE HEBRAIC TONGUE RESTORED

of the character ' I these are 3N father, HN brother, and
DH father-in-law; one finds:

J | yj? }g the father of Canaan.
: iTpn : n) T ' n the brother of Japheth; fa-
ther-in-law of her.

But these three substantives are rarely constructed in
this manner except with proper nouns, or with the nominal
relations called affixes, of which I shall speak in the chap-
ter following.

Feminine nouns terminating in ft. and masculine
nouns which have received this final character as emphatic
article, change it generally into fi

J HfrpO nT beautiful of form.
J DH^rrr? fi")## the ten commandments.
: D'U fiJ? the counsel of the peoples.

Masculine nouns in the plural lose the final character
0, in becoming constructs; feminine nouns add to their
plural the character ' and lose in the dual the character
0> as do the masculine. But feminine constructs in the
plural are only used with affixes. Masculine constructs,
in the plural and in the dual, like feminine constructs in
the dual, are, on the contrary, constantly employed in the
oratorical phrase, as can be judged by the following ex-
amples.

J Silt nifl the ornaments of gold.

J DTT *F\ : "TODD O the waters of the deluge: the

fish of the sea.
J nin!"fi*!l '*?? the vessels of the house of

Yahweh.

0* the days (or luminous pe-
riods) of the years (or
temporal mutations) of the
lives of Abraham.

CONSTRUCT STATE 149

It is easy to see in these examples that all the plurals
terminating in D, as DHln/ D'E, OVH/ D^p/ D'0' T / DW,
D"ll) have lost their final character in the construct
state.

I refrain from enlarging my Grammar on this sub-
ject, for I shall have occasion to refer again to the con
struct state in speaking of the affixes which join them-
selves only to nominal and verbal constructs.

VII.
SIGNIFICATION

The Signification of nouns results wholly from the
principles which I have laid down. If these principles have
been developed with enough clarity and simplicity for an
observant reader to grasp the ensemble, the signification
of nouns should be no longer an inexplicable mystery whose
origin he can, like Hobbes or his adherents, attribute only
to chance. He must feel that this signification, so called
from the primordial signs where it is in germ, begins to
appear under a vague form and is developed under general
ideas in the roots composed of these signs; that it is res-
trained or is fixed by aid of the secondary and successive
signs which apply to these roots; finally, that it acquires
its whole force by the transformation of these same roots
into nouns, and by the kind of movement which the signs
again impart to them, appearing for the third time under
the denomination of articles.

150

CHAPTER VI.

NOMINAL RELATIONS.

Absolute Pronouns.

I have designated the nominal relations under the
name of pronouns, so as not to create needlessly new
terms.

I divide the pronouns of the Hebraic tongue into two
classes; each subdivided into two kinds. The first class
is that of the absolute pronouns, or pronouns, properly
so-called ; the second is that of the affixes, which are deri-
vatives, whose use I shall explain later.

The pronouns, properly so-called, are relative to per-
sons or things; those relative to persons are called per-
sonal; those relative to things are named simply relative.

The affixes indicate the action of persons or things
themselves upon things, and then I name them nominal
affixes; or they can express the action of the verb upon
persons or things and then I give them the name of verbal
affixes. Below, is the list of the personal and relative
pronouns.

Personal Pronouns.
Singular Plural

(mas. Kin he (raa. Dflh

6 \fem. Mil f) r N'H she (fem. fn/ they

151

152 THE HEBRAIC TONGUE RESTORED

Relative Pronouns.

Of every Gender and of every Number.
*7X or rf?N this, that, these, those.
"10f who, which, whom, whose, that which; what.
*H' H or p this, that, these, those. (Chaldaic.)
nj/ It or fltft this, that, these, those.
Nn this, that, these, those; lo! behold!
fP?/ nJjPT lo! behold! is there?
*?n is it ? (interrogation sign).
who? HO what?
nS that thing there, that place there. (Egyptian.)

I have a few remarks to make concerning this class
of pronouns. The first is, that I present the table accord-
ing to the modern usage, which gives the first rank to the
pronoun / or me; and that in this, I differ from the ideas
of the rabbiSj who, after a false etymology given to the
verb, have judged that the rank belonged to the pronoun
he or him. It is not that I am unaware of the mystical
reasons which lead certain of them to think that the pre-
eminence belongs to the pronoun of the third person Kin .
he or him, as forming the basis of the Sacred Name given
to the Divinity. What I have said in my notes explaining
the Hebraic names D'rfpjjJ and niTP proves it adequately ;
but these reasons, very strong as they appear to them,
have not determined me in the least to take away from the
personal pronoun 'JN or 'pUN / or me, a rank which be-
longs to its nature. It is sufficient, in order to feel this
rank, to put it into the mouth of the Divinity Itself, as
Moses has frequently done ^D^tf "T|JT *P1^ > / cw* YAH-
WEH (the Being-Eternal}, JELOHIM (HE-the-Gods) thine.
It is also sufficient to remember that one finds niTBJ
written in the first person, and that therefore, this name
has a greater force than YAHWEH.

ABSOLUTE PRONOUNS 153

The second remark that I have to make is, that all
these pronouns, personal as well as relative when they are
used in an absolute manner, always involve the idea of the
verb to be, in its three tenses, following the meaning of
the phrase, and without the need of expressing it, as in
the greater part of the modern idioms. Thus 'JJJ> HfiN>
Kin, etc., signifies literally: I-being, or I am, I was, I
shall be: thou-bcing, or thou art, thou wast, thou shalt
be: he-being, or he is, he was, he shall be; etc. It is the
same with all the others indiscriminately.

The third remark finally, concerns the etymology of
these pronouns; an etymology worthy of great attention,
as it is derived from my principles and confirms them.

Let us content ourselves with examining the first three
persons ^ ' Hftt* and N1H . so as not to increase the ex-
amples too much, besides leaving something for the reader
to do, who is eager to learn.

Now, what is the root of the first of these pronouns?
It is |N, where the united signs of power and of produced
being, indicate sufficiently a sphere of activity, an indivi-
dual existence, acting from the centre to the circumference.
This root, modified by the sign of potential manifestation
', which we shall presently see become the affix of posses-
sion, designates the /, active, manifested and possessed.

The root of the second pronoun HJ1N, is not less ex-
pressive. One sees here as in the first, the sign of power
K, but which, united now to that of the reciprocity of
things n, characterizes a mutual power, a coexistent being.
One associates with this idea, that of veneration, in
joining to the root flN. the emphatic and determinative
article fl.

But neither the pronoun of the first person, nor that
of the second, is equal in energy to that of the third K1H
particularly when it is used in an absolute manner: I
must acknowledge it, notwithstanding what I have said

154 THE HEBKAIC TONGUE RESTORED

concerning the grammatical rank that ought to be accorded
the pronoun *JJ^ . This energy is such that uttered in an
universal sense, it has become throughout the Orient, one
of the sacred names of the Divinity. The Arabs and all
the peoples who profess Islamism, pronounce it even in
this day, with the greatest respect. One can still remem-
ber the righteous indignation of the Turkish ambassador,
when this sacred name was profaned in our theatre in the
farce of le Bourgeois-Gentilhomme, and travestied in the
ridiculous syllable hou! hou!

Here is its composition. The sign of power tf> which
as we have seen, appears in the first two pronouns, '4*
and nritf. forms also the basis of this one. As long as this
sign is governed only by the determinative article Hi it is
limited to presenting the idea of a determined being, as
is proved by the relative KH I even though the convertible
sign 1 adds to it a verbal action, it is still only the
pronoun of the third person ; a person, considered as acting
beyond us, without reciprocity, and that we designate by
a root which depicts splendour and elevation, he or him:
but when the character H instead of being taken as a
simple article, is considered in its state of the sign of
universal life, then this same pronoun Klfli leaving its
determination, becomes the image of the Ail-Powerful : that
which can be attributed only to GOD !

Affixes.

Those of the affixes which I have called nominal, are
joined without intermediary to the construct noun, to ex-
press dependence and possession in the three pronominal
persons; for the Hebraic tongue knows not the use of
the pronouns called by our grammarians, possessive.

Verbal affixes are those which are joined without in-
termediaries to verbs, whatever their modifications may
be, and express the actual action either upon persons or
upon things: for neither do the Hebrews know the pro-
nouns that our grammarians call conjunctive.

Without further delay, I now give a list of the nominal
and verbal affixes.

Nominal.

Singular

or 13 my, mine

m. ?| or I"O "j

> thy,
f. T| or Oj

V thv. thine
m. 1, 1, J|H his, his

f. H or HJ her, hers
Plural

( m. p. Di>

f. no

our, ours

your, yours

or 1O

their, theirs

155

156

THE HEBRAIC TONGUE RESTORED

Verbal.
Singular

m -

i) or \ of me

ttor?n
2< ^ V ofthee

m. in/ 1/ or 1 of him
f. nj or fl of her
Plural

1 < > 13 of us

V- )

( m - D ?)

2 < ' V of you
l f - R)

. i"O/ D or ID

or f

of them

It can be seen, in comparing these two lists, that the
nominal and verbal affixes in the Hebraic tongue differ not
in the least as to form, but only as to sense. However I
must mention that one finds the simplest of these pronouns
such as '/ ?| 1 f etc., used quite generally as nominal af-
fixes, and the most composite such as ^ / i*"D / m as verbal
affixes, but it is not an invariable rule.

When the personal pronouns ^ I, nriX thou,
he, etc., are subject to the inflection of the articles, it is
the nominal affixes which are used in determining the dif-
ferent movements as is shown in the following example :

AFFIXES

Example of the Pronominal Inflection.
Singular

Enunciative ^ I

Determinative

Directive

Extractive

Mcdiative

Assimilative

Conjunctive

Designative

157

it is I !
'*? to me
'30 from me
J ^ in me, with me
J *3 as I
^ and I
JfYiN I TliN myself, me

Plural
UPU we

us! it is us!
l to us
t WO from us

U3 in us, with us
JU? as we
and we
ourselves

I have chosenj in giving this example, the pronoun of
the first person, which will suffice to give an idea of all
the others. It will be noticed that I have added to the
preposition HK of the designative movement, the sign 1.
because the Hebraic genius affects it in this case and in
some others, as giving more importance to this movement.

158 THE HEBRAIC TONGUE RESTORED

The designative relations which I have made known
under the name of prepositions, are joined to the nominal
affixes in the same manner as the articles. Here are some
examples of this liaison.

?tf unto me, unto thee, unto
them.

beside him; with him.
: itltt for him; for them.

upon me ; under me ; as far as

me.
with me; with thee; with him.

Relative pronouns are inflected with articles and with
prepositions in the same manner as nouns. I shall not stop
to give any particular examples of this inflection which
has nothing very remarkable. I prefer to illustrate it by
the following phrases :

J nll h ln rf?N these are the symbols of the
generations.

that which he had done.

I am YAHWEH, HE-THE-GODS
thine, who ....

"Tt^'K. l /31 and all that which . . .

why hast thou done that?
who art thou? who are those?

* 'Tip HO I 5\iytf~*D what is thy name? what is
this voice?

H,p what is the fashion of this
man?

HO how good it is! how pleasing!
np what has happened to him?

"H3 the daughter of whom art
thou?

AFFIXES 159

'0 s ? to whom belongs the young
woman there?

nD^ why mine? upon what?
upon what futility?

:U*?3 I^jn J^n here am I: behold us: both:
them all.

J n:rO J .ID like this one; like that one.

HJ9 like this and like that.
: n.D in this one: in that one.
The relative *Ki?&$ whose use I have just shown in
several examples, has this peculiarity, that it furnishes
a sort of pronominal article which is quite commonly em-
ployed.

This article, the only one of its kind, is reduced to
the character W > and comprises in this state all the pro-
perties of the sign which it represents. Placed at the head
of nouns or verbs, it implies all the force of relative move-
ment. Sometimes in uniting itself to the directive article
*?. it forms the pronominal preposition W which then
participates in the two ideas of relation and direction
contained in the two signs of which it is composed.

It is most important in studying Hebrew, to have the
foregoing articles ever present in the mind, as well as those
which I give below; for the Hebraists, unceasingly con-
fusing them with the nouns that they inflect, have sin-
gularly corrupted the meaning of several passages. Here
are a few examples which can facilitate understanding the
prenominal articles in question.

"117 as much as I was opposed, so
much was I strengthened.

J '*?$ l-tf? fVn^ who was for us? who, for me?

: Hint? : nrm' for whom thou : for whom he :
for whom YAHWBH.

160 THE HEBRAIC TONGUE RESTORED

J fi;D# whose fellow-creature? in

what also?
what therefore? What is the

why (the cause),
that which she loved. . . That

which descends. . .
that which I passed over. . .

the border of the tunic which

was Saul's,
of that which is ours.

in that which is the why (the
cause) of evil.

S III.

Use of the Affixes.

Let us examine now, the use of nominal affixes with
nouns : later on we shall examine that of verbal affixes with
verbs. These affixes are placed, as I have already stated,
without intermediary after the nouns, to express depend-
ence or possession in the three pronominal persons. It is
essential to recall here what I said in speaking of the con-
struct state; for it is the affix which makes a construct
of every noun.

Thus, among the masculine nouns which do not ter-
minate with n. three only take the character *. in the
construct singular, that is: ON father, TTN brother, and
*OH father-in-law, the others remain inflexible.

Thus, among the masculine and feminine nouns, all
those which terminate in H. or which have received this
character as an emphatic article, change this character in
the singular, to fl.

Thus, all of the masculine nouns terminating in the
plural with D. lose the character D in becoming con-
structs; it is the same with the dual for both genders.

Thus, generally, but in a manner less irresistible, the
feminine whose plural is formed with Hi. adds * to this
final syllable in taking the nominal affix.

This understood, I pass now to the examples.

161

the word

162 THE HEBRAIC TONGUE RESTORED
enunciative

construct
(mas.

{/em.
mas.

Mas. Sing.

my word
thy word
word

his )

fern.
( mas.

3<
(fern.

(mas. ^

(fern. $
( mas.

(fern,
mas.

fern.

(enunciative DHTJ}

Mas. Plu. < > the words

I construct t% ^H )

her j
our word
V your word
> their word

(

mas.

my words

thv words

inrn MS )

^ > words

( /em. 7^? >r !. her )

USE OF AFFIXES

163

( mas. \

?fcnyi

( /em. )

our words

mas.

(

{ /6m . pirn)

your words

<mas. 017131)
> their words

Fern. Sing.

enunciative

construct

^mas. ^

1 < > *

(fern. )

mas.

mas.
fern.

mas.

fern,
mas.

JV )
my distress
thy distress

the distress

his

her

distress

fem. frny

our distress
your distress
their distress

164 THE HEBEAIC TONGUE KESTORED

Fem. Plu.

en initiative
construct
l mas.

I /em.)

( mas
gJ

I /em.
f was.

{

mas.

1 <! >

( fern. )
(

mas.

(/em.

3 .<

the distresses

iv distresses

thy distresses

his,

distresses

our distresses

> your distresses

> their distresses

Denunciative DO'lf ")

Mas. or fem. dual< > the eyes

( construct - * )

eyes

USE OF AFFIXES

165

em.
mas.

fern.
was.

fern.

our eyes

their eyes

Nouns, whether masculine or feminine, which take
the common or dual number, follow in the singular, one of
the preceding examples according to their gender.

The anomalies relative to the vague vowel marked by
the Chaldaic punctuation are still considerable: but they
have no effect, and should not delay us. The only im-
portant remark to make is, that often the affix of the third
person masculine of the singular, is found to be 1H or 10
in place of 1 and again in the plural 10 in place of 0.
or of DH : so that one might find liDyi or lO^D"] his word,
and lOH?" 7 ! his icords or their words; or IflJTntf or lOrny
his distress, and lOT^V his distresses or their distresses.
Besides it seems that the affix 1H may be applied to the
emphatic style., and the affix 10, to poetry.

CHAPTER VII.
THE VERB

I.
Absolute Verb and Particular Verbs.

If in the course of this Grammar I have been com-
pelled, in order to be understood, to speak often of the
plural verbs, it must not be thought for this reason, that
I have forgotten my fundamental principle, namely, that
there exists but one sole Verb : a principle which I believe
fixed. The plural verbs, of which I have spoken, should
only be understood as nouns verbalised as it were, by the
unique Verb Hlf! to be-being, in which it develops its in-
fluence with more or less force and intensity. Let us for-
get therefore, the false ideas which we have kept through
habit, of a mass of verbs existing by themselves, and re-
turn to our principle.

There is but one Verb.

The words to which one has ordinarily given the
name of verbs, are only substantives animated by this
single verb, and determined toward the end peculiar to
them : for now we can see that the verb, in communicating
to nouns the verbal life which they possess, changes in
no respect their inner nature, but only makes them living
with the life whose principles they held concealed within
themselves. Thus the flame, communicated to all com-
bustible substance, burns not only as flame but as enflam-
ed substance,, good or evil, according to its intrinsic
quality.

The unique Verb of which I speak is formed in Heb-
rew, in a manner meriting the attention of the reader. Its

167

168 THE HEBRAIC TONGUE RESTORED

principle is light, represented by the intellectual sign 1;
its substance is life universal and absolute, represented
by the root fin. This root, as I have before stated, never
leaves the noun: for when it is a question of designating
life proper, or, to express it better, existence, which men
ought never to confuse with life, the Hebraic tongue em-
ploys the root 'H, in which the character H, carries the
idea of some sort of effort causing equilibrium between two
opposed powers. It is by means of intellectual light,
characterized by the sign 1, that this unique Verb dis-
penses its verbal force to nouns, and transforms them into
particular verbs.

The verb in itself is immutable. It knows neither
number nor gender; it has no kind of inflection. It is
foreign to forms, to movement and to time, as long as it
does not leave its absolute essence and as long as the
thought conceives it independent of all substance. fllPF
to be-being, belongs to the masculine as well as to the
feminine, to the singular as to the plural, to active move-
ment as to passive movement; it exercises the same in-
fluence upon the past as upon the future; it fulfills the
present; it is the image of a duration without beginning
and without end: HlH to he-being fulfills all, compre-
hends all, animates all.

But in this state of absolute immutability and of
universality, it is incomprehensible for man. When it
acts independently of substance man cannot grasp it. It
is only because of the substance which it assumes, that it
is sentient. In this new state it loses its immutability.
The substance which it assumes transmits to it nearly all
its forms; but these same forms that it influences, acquire
particular modifications through which an experienced
eye can still distinguish its inflexible unity.

These details may appear extraordinary to the gram-
marians but little accustomed to find these sorts of specu-
lations in their works; but I have forewarned them that
it is upon the Hebraic grammar that I am writing and not

ABSOLUTE VERB AND PARTICULAR VERBS 169

upon any from their domain. If they consider my method
applicable, as I think it is, they may adopt it; if they do
not, nothing hinders them from following their own
routine.

Let us continue. As the verb Hln becomes manifest
only because of the substance which it has assumed, it
participates in its forms. Therefore, every time that it
appears in speech, it is with the attributes of a particular
verb, and subject to the same modifications. Now, these
modifications in particular verbs, or rather in facultative
nouns verbalized, are four in number, namely, Form,
Movement, Time and Person.

I shall explain later what these modifications are and
in what manner they act upon the verbs ; it is essential to
examine first of all, how these verbs issue from the primi-
tive roots or derivative nouns, subject to the unique Verb
which animates them.

If we consider the unique Verb nlfl, to be-being, as
a particular verb, we shall see clearly that what consti-
tutes it as such, is the intellectual sign 1, in which the
verbal esprit appears wholly to reside. The root fin, by
itself, is only a vague exclamation, a sort of expiration,
which, when it signifies something, as in the Chinese
tongue, for example, is limited to depicting the breath, its
exhalation, its warmth, and sometimes the life that this
warmth infers; but then the vocal sound o is soon mani-
fest, as can be seen in ho, houo, hoe, Chinese roots, which
express all ideas of warmth, of fire, of life, of action and
of being.

The sign 1, being constituted, according to the genius
of the Hebraic tongue, symbol of the universal verb, it is
evident that in transferring it into a root or into any com-
pound whatsoever of this tongue, this root or this com-
pound will partake instantly of the verbal nature : for this
invariably happens.

We have seen in treating particularly of the sign,
that the one in question is presented under two distinct

170 THE HEBRAIC TONGUE RESTORED

modifications, first, as the universal convertible sign 1 , and
second, as the luminous sign 1: these two modifications
are employed equally in the formation of verbs. I have
already spoken of this in dealing with the facultatives
in the Second section of the Fifth chapter. Here it is on-
ly a matter of verbs.

The facultative by which the Hebraic genius brings
out the verbal action, is the finished facultative. It is in
this manner.

This facultative is formed from roots by the insertion
of the sign % between the two characters which compose
it, as DW to be placed, *71JI to be exhausted; and from
compound nouns by the insertion of this same sign be-
tween the last two characters of these nouns, as JU*! to
be moved, ^^9 t ^ e ru ^ e< ^-

Now if we take the finished facultative coming from
the root, it will be sufficient, by a simple abstraction of
thought, to make a verb of it, in that sort of original state
which the grammarians call infinitive, though I cannot
very well see why, and which I call, nominal, because it is
governed by the articles and is subject to the nominal in-
flection. And as to the finished facultative coming from
the compounds, we make a nominal verb of it by enfight/-
ening the sign 1 that is to say, replacing it with the sign 1 .
as the following example illustrates :

root Dp I every idea of substance and of

material establishment
finished facultative Dip! to be established
nominal verb Dip! the action of establishing

compound t-TU physical or moral movement;

an emotion

finished facultative Wl * to be moved
nominal verb fi^l! the action of moving

ABSOLUTE VEKB AND PARTICULAR VERBS 171

It is well to observe that sometimes 1 is enlightened
in order to form the verb from the root, as in CIO to
waver, and in some others. As to the nominal verbs coming
from compounds, the rule is without exception in this re-
spect. If the Chaldaic punctuation replaces this sign by
the points holcm or kamez these points have then the same
value and that suffices. This abuse due to the indolence
of the copyists was inevitable.

II.

Three kinds of Particular Verbs.

There is no need I think of calling attention to the
effect of the convertible sign, which, insinuating itself into
the heart of the primitive roots, makes them pass from the
state of noun to that of verb, and which being enlightened
or extinguished by turn, and changing its position in the
compound substantives, produces the sentiment of an ac-
tion, continued or finished, and as it were, fixes the verbal
life by the successive formation of the two facultatives and
the nominal verb. I believe that there is none of my readers
who, having reached this point of my Grammar, and being
impressed by this admirable development does not disdain-
fully reject any system tending to make of speech a mech-
anical art or an arbitrary institution.

Indeed! if speech were a mechanical art or an arbit-
rary institution as has been advanced by Hobbes, and be-
fore him by Gorgias and the sophists of his school, could
it, I ask, have these profound roots which, being derived
from a small quantity of signs and being blended not only
with the very elements of nature, but also producing those
immense ramifications which, coloured with all the fires
of genius, take possession of the domain of thought and
seem to reach to the limits of infinity? Does one see any-
thing similar in games of chance? Do human institu-
tions, however perfect they may be, ever have this prog-
ressive course of aggrandizement and force? Where is
the mechanical work from the hand of man, that can com-
pare with this lofty tree whose trunk, now laden with
branches, slept not long since buried in an imperceptible
germ? Does not one perceive that this mighty tree, which
at first, weak blade of grass, pierced with difficulty the

172

THREE KINDS OF PARTICULAR VERBS 173

ground which concealed its principles, can in nowise be
considered as the production of a blind and capricious
force, but on the contrary, as that of wisdom enlightened
and steadfast in its designs? Now speech is like this
majestic tree; it has its germ, it spreads its roots gradual-
ly in a fertile nature whose elements are unknown, it
breaks its bonds and rises upward escaping from terres-
trial darkness and bursts forth into new regions where,
breathing a purer element, watered by a divine light, it
spreads its branches and covers them with flowers and
fruit.

But perhaps the objection will be made that this com-
parison which could not be questioned for Hebrew, whose
successive developments I have amply demonstrated, is
limited to this tongue, and that it would be in vain for me
to attempt the same labour for another. I reply, that this
objection, to have any force must be as affirmative as is
my proof, instead of being negative; that is to say, that
instead of saying to me that I have not done it, it is still
to be done; he must demonstrate to me, for example, that
French, Latin or Greek are so constituted that they can
not be brought back to their principles, or what amounts
to the same thing, to the primordial signs upon which the
mass of words which compose them rest; a matter which
I deny absolutely. The difficulty of the analysis of these
idioms, I am convinced, is due to their complexity and
remoteness from their origin; however, the analysis is
by no means impossible. That of Hebrew, which now ap-
pears easy owing to the method I have followed, was none
the less before this test, the stumbling-block of all ety-
mologists. This tongue is. very simple ; its material of-
fers advantageous results; but what would it be if the
reasons which have led me to chose Hebrew had also in-
clined me toward Chinese! what a mine to exploit! what
food for thought!

I return to the formation of the Hebraic verbs. I
have shown in the preceding section that it was by the
intermediarv of the facultatives that the convertible

174 THE HEBKAIC TONGUE RESTORED

sign V raised the noun to the dignity of the verb. It is
essential that we examine what the idiomatic genius adds
to this creation.

This genius affects particularly the words composed
of three consonant characters ; that is to say, words which
come from a primitive root governed by a sign, or from
two roots contracted and forming two syllables. It is this
which has caused the superficial etymologists and those
who receive things without examination, to believe that
the tongue of the Hebrews was essentially dissyllabic and
that its roots could consist only of three characters. Ridi-
culous error, which veiling the origin of the words, and
confounding the auxiliary sign and even the article, with
the root itself, has finally corrupted the primitive mean-
ing and brought forth in Hebrew, a sort of jargon, wholly
different from the Hebrew itself.

Primitive roots are, in all known tongues, mono-
syllabic. I cannot repeat this truth too strongly. The
idiomatic genius can indeed, as in Hebrew, add to this
syllable, either to modify its meaning or to reinforce its
expression; but it can never denature it. When by the
aid of the convertible sign 1, the nominal verb is formed,
as I have said, it is formed either of the root, as can be
seen in D1^ to constitute, to put up, to decree; or of the
compound substantive t|1^0 to rule : but one feels the pri-
mitive root always, even in the nominal ^["to, when he
is intellectually capable of feeling it, or when he is not
fettered by grammatical prejudices. If the reader is
curious to know what this root is, I will tell him that it is
~|N, and that the expansive sign *?, governs jointly with
that of exterior and local action, . Now ^7, de-
velops all idea of legation, of function to which one is
linked : of vicariate, of mission, etc., thus the word T^P
a king, the origin of which is Ethiopic, signifies properly,
a delegate, an envoy absolute; a minister charged with
representing the divinity on earth. This word has had in

THREE KINDS OF PARTICULAR VERBS 175

its origin, the same meaning as ^70, of which we have
adopted the Greek translation ayyeXo.;, an angel. The
primitive root ay, which forms the basis of the Greek
word <2yY e ^s is precisely the same as the Hebraic root
*]N , and like it develops ideas of attachment and of lega-
tion. This root belongs to the tongue of the Celts as well
as to that of the Ethiopians and the Hebrews. It has be-
come, through nasalization, our idiomatic root ang, from
which the Latins and all modern peoples generally, have
received derivatives.

Taking up again the thread of my ideas, which this
etymological digression has for a moment suspended, I re-
peat, that the Hebraic genius which is singularly partial
to words of two syllables, rarely allows the verb to be
formed of the root without adding a character which
modifies the meaning or reinforces the expression. Now
it is in the following manner that the adjunction is made
and the characters especially consecrated to this use.

This adjunction is initial or terminative; that is to
say, that the character added is placed at the beginning
or the end of the word. When the adjunction is initial,
the character added at the head of the root is * or J; when
it is terminative it is simply the final character which is
doubled.

Let us take for example the verb D1JT that I have al-
ready cited. This verb will become, by means of the initial
adjunction DIC" , or Dlfe^l, and by means of the termi-
native adjunction, DpIJ^: but then, not only will the
meaning vary considerably and receive acceptations very
different from the primitive meaning, but the conjugation
also will appear irregular, on account of the characters
having been added after the formation of the verb, and
the root will not always be in evidence. The result of this
confusion of ideas is that the Hebraists, devoid of all ety-
mological science, take roots sometimes for radical verbs,
relative to the new meaning which they offer, and some-

176 THE HEBRAIC TONGUE RESTORED

times for irregular verbs, relative to the anomalies that
they experience in their modifications.

But the truth is, that these verbs are neither radical
verbs nor irregular verbs: these are verbs of a kind, dis-
tinct and peculiar to the Hebraic tongue; verbs of which
it is necessary to understand the origin and development,
so as to distinguish them in speech and assign them a
rank in grammar. I shall name them compound radical
verbs, as holding a mean between those which come di-
rectly from the root and those which are formed from the
derivative substantives.

I classify verbs in three kinds, with regard to conju-
gation, namely: the radical, the derivative and the com-
pound radical. By the first, I mean those which are de-
rived from the root and which remain monosyllables, such
as D1JT * *7Q / 'Ttf etc. By the second, those which are
derived from a substantive already compound, and which
are always dissyllables such as "^p3 ftH ^]^9 etc.
By the third, those which are formed by the adjunction
of an initial or terminative character to the root, and
which appear in the course of the conjugation sometimes
monosyllabic and sometime dissyllabic, such as
etc.

III.

Analysis of Nominal Verbs: Verbal Inflection.

The signification of radical verbs depends always
upon the idea attached to their root. When the etymolog-
ist has this root firmly in his memory, it is hardly pos-
sible for him to err in the meaning of the verb which is
developed. If he knows well, for example, that the root
Dt^ contains the general idea of a thing, upright, straight,
remarkable; of a monument, a name, a sign, a place, a
fixed and determined time ; he will know well that the verb
Dlt^ which is formed from it, must express the action
of instituting, enacting, noting, naming, designating,
placing, putting up, etc. according to the meaning of the
context.

The compound radical verbs offer, it is true, a few
more difficulties, for it is necessary to join to the etymo-
logical understanding of the root, that of the initial or
terminative adjunction; but this is not impossible. The
first step, after finding the root, is to conceive clearly the
sort of influence that this same root and the character
which is joined to it, exercise upon each other; for their
action in this respect is reciprocal : here lies the only dif-
ficulty. The signification of the joined characters is not
in the least perplexing. One must know that the char-
acters * and J express, in their qualities as sign, the first,
a potential manifestation, an intellectual duration, and
the second, an existence, produced, dependent and pass-
ive. So that one can admit as a general underlying idea,
that the adjunction * will give to the verbal action, an
exterior force, more energetic and more durable, a move-
ment more apparent and more determined; whereas the
adjunction j. on the contrary, will render this same ac-
tion more interior and more involved, by bringing it back
to itself.

177

178 THE HEBRAIC TONGUE RESTORED

As to the terminative adjunction, since it depends'
upon the duplication of the final sign, it also draws all
its expression from this same sign whose activity it
doubles.

But let us take as an example of these three modifi-
cations, the root 05?, which we already know as radical
verb, and let us consider it as compound radical verb. In
taking this verb Dlt^, in the sense of setting up, which
is its simplest acceptation, we shall find that the initial
adjunction manifesting its action, gives it in DiK^i the
sense of exposing, of placing in sight, of putting in a pro-
minent place: but if this verb is presented in a more fig-
urative sense as that of elevating, we shall see that the
initial adjunction J, bringing back its action in itself,
makes it signify, to elevate the soul, to be inspired, to be
animated; to assume, as it were, the spirit of the loftiest
and most radiant parts of universal spirituality. These
are the two initial adjunctions,

The terminative adjunction being formed by the dup-
lication of the final character, it is expedient to examine
this character in the root D6T. Now, this character, con-
sidered as the sign of exterior action, is used here in its
quality of collective sign. But this sign which already
tends very much to extension, and which develops the be-
ing in infinite space as much as its nature permits, can
not be doubled without reaching that limit where ex-
tremes meet. Therefore, the extension, of which it is the
image, is changed to a dislocation, a sort of annihilation
of being, caused by the very excess of its expansive action.
Also the radical verb Oil?, which is limited to signifying
the occupation of a distinguished, eminent place, presents
in the compound radical DDit!% only the action of ex-
tending in the void, of wandering in space, of depriving of
stability of making deserted, of being delirious, etc.

In this manner should the radical and the compound
radical verbs be analyzed. As to the derivative verbs,
their analysis is no more difficult; for, as they come for

VERBAL INFLECTION 179

the most part from a triliteral substantive, they receive
from it verbal expression. I shall have many occasions
for examining these sorts of verbs in the course of my
notes upon the Cosmogony of Moses, so that I shall dis-
pense with doing so here: nevertheless, in order to leave
nothing to be desired, in this respect, for the reader who
follows me closely, I shall give two examples.

Let us take two verbs of great importance. NV13 to
create and Tibtf to speak, to say, to declare. The first
thing to do is to bring them both back to the substantives
from which they are derived: this is simply done, by tak-
ing away the sign 1, which verbalizes them. The former
presents to me in N*n, the idea of an emanated produc-
tion, since 13 signifies a son, an exterior fruit; the latter,
in ION, a declaration, a thing upon which light is thrown,
since *)NO signifies a luminous focus, a torch. In the first,
the character X is a sign of stability ; in the second, it is
only a transposition from the middle of the word to the
beginning to give more energy. Let us take the first.

The word "G, considered as primitive root, signifies
not only a son, but develops the general idea of every
production emanated from a generative being. Its ele-
ments are worthy of the closest attention. It is on the
other hand, the sign of movement proper *">, united to that
of interior action 3- The first of these signs, when it is
simply vocalized by the mother vowel N as in "IN, is ap-
plied to the elementary principle, whatever it may be, and
under whatever form it may be conceived; ethereal, igne-
ous, ferial, aqueous or terrestrial principle. The second
of these signs is preeminently the paternal symbol. There-
fore the elementary principle, whatever it may be, moved
by an interior, generative force, constitutes the root "1ND
whence is formed the compound substantive N"}3 and the
verb that I am analyzing, Kl"1D : that is to say, to draw
from an unknown element; to make pass from the prin-
ciple to the essence; to make same that which was other;

180

THE HEBRAIC TONGUE RESTORED

to bring from the centre to the circumference; in short,
to create.

Now let us see the word *")NO This word is sup-
ported likewise by the elementary root "IN, but this root
being enlightened by the intellectual sign 1, has become
T)X the light. In this state it assumes, not the paternal
sign 3, as in the word N13, that I have just examined,
but the maternal sign 0, image of exterior action, so as to
constitute the substantive "1X0 or "llNO : also, it is no
longer an interior and creative action, but an action ex-
terior and propagating, a reflection; that is to say, a
luminous focus, a torch diffusing light from which it has
received the principle.

Such is the image of speech. Such at least is the ety-
mology of the Hebraic verb T)OX , which is to say, to
spread abroad its light; to declare its thought, its will; to
speak, etc.

I have now shown how verbs are formed and ana-
lyzed ; let us see how they are inflected with the aid of the
designative relations which I have called articles. This
inflection will prove that these verbs are really nominal,
partaking, on the one hand, of the name from which they
are derived by their substance, and on the other, of the
absolute verb from which they receive the verbal life.

/ enunciative T^P the action of ruling

determinative Tjl^OH
directive
extractive
mediative
assimilative

conjunctive
designative

of the action of ruling
to the action of ruling
from the action of ruling
* n * ne action of ruling
conformable to the action

of ruling

and tne action of ruling
Tjl^O'DJ* that which constitutes

the action of ruling

VERBAL INFLECTION 181

I have a very important observation to make con-
cerning this verbal inflection. It is with regard to the
conjunctive article 1. This article which, placed in front
of the nominal verb, expresses only the conjunctive move-
ment as in the above example, takes all the force of the
convertible sign, before the future or past tense of this
same verb, and changes their temporal modification in
such a way that the future tense becomes past and the
past tense takes all the character of the future. Thus for
example the future iT'T it shall be, changes abruptly the
signification in receiving the conjunctive article 1, and be-
comes the past "TOT and it was: thus the past fTH it
was, loses too its original meaning in taking the same
article 1, and becomes the future flT?! and it shall be.

It is impossible to explain in a satisfactory manner
this idiomatic Hebraism without admitting the intrinsic
force of the universal, convertible sign 1 and without
acknowledging its influence in this case.

Besides, we have an adverbial relation in our own
tongue, that exercises an action almost similar, upon a
past tense, which it makes a future. I do not recall hav-
ing seen this singular idiomatism pointed out by any
grammarian. It is the adverbial relation if. I am giving
this example to the reader that he may see in what man-
ner a past can become a future, without the mind being
disturbed by the boldness of the ellipsis and without it
even striking the attention. They ivere is assuredly of
the past; it becomes future in this phrase: if they were in
ten years at the end of their labours they would be happy !

The nominal verb participating, as I have said, in
two natures, adopts equally the nominal and verbal af-
fixes. One finds 'b'frp and 4?^P the action of ruling,
mine (my rule) : 1D1^9 and IHD^P the action of ruling,
his (his rule) : etc.

One perceives that it is only the sense of the sentence
which can indicate whether the affix added here is nom-

182 THE HEBRAIC TONGUE RESTORED

inal or verbal. It is an amphibology that Hebrew writers
would have been able to evade easily, by distinguishing
the nominal affixes from the verbal.

Here is an example of the verbal and nominal affixes
united to the nominal verb. I have followed the Chaldaic
punctuation, which, always submissive to the vulgar pro-
nunciation, replaces the verbal sign 1 , on this occasion,
by the weak vowel point, named shewa.

THE ACTION OF

mas.

my visiting

THE VISITATION

fem.
mas.

2{ ^ thy visiting

fem.
mas . his visiting

fem. her visiting

Tips

{mas. 1 ( ^HpT?

V thy visiting < ^^
fem.}

( mas. his visiting ''''"HP*? or 'lp?

mine

thine

THE ACTION OF

f mas. \
1 < > our visiting

mas.

C m,as.\
3 (/em.)

your
their "

m-1pfiornip) hers

THE VISITATION

Ulpfi ours

I T > yours

I P"^pr I

i ml

theirs

CHAPTER VIII.
MODIFICATIONS OF THE VERB.

1.
Form and Movement.

In the preceding chapter I have spoken of the absolute
verb, of the particular verbs which emanate from it, and
of the various kinds of these verbs. I have stated that
these verbs were subject t four modifications: form,
movement, time and person. I am about to make known
the nature of these modifications; afterward, I shall give
models of the conjugations for all the kinds of verbs of
the Hebraic tongue: for I conceive as many conjugations
as I have kinds of verbs, namely: radical, derivative and
compound radical conjugations. I do not know why the
Hebraists have treated as irregular, the first and third of
these conjugations, when it is obvious that one of them,
the radical, is the type of all the others and particularly
of the derivative, which they have chosen for their model
in consequence of an absurd error which placed the tri-
literal verb in the first etymological rank.

I am beginning with an explanation of what ought
to be understood by the form of the verb, and its move-
ment which is here inseparable.

I call verbal form, that sort of modification by means
of which the Hebraic verbs display an expression more or
less forceful, more or less direct, more or less simple or
compound. I recognize four verbal forms: positive, in-
tensive, excitative and reflexive or reciprocal form.

The movement is active or passive. It is inherent
in the form; for under whatever modification the verb
may appear, it is indispensable that it present an active
or passive action ; that is to say, an action which exercises

183

184 THE HEBRAIC TONGUE RESTORED

itself from within outwardly by an agent upon an object,
or an action which exercises itself from without inward-
ly, by an object upon an agent. One loves or one is loved;
one sees or one is seen, etc.

The verbs to which modern grammarians have given
fehe somewhat vague name of neuter verbs and which ap-
pear indeed to be neither active nor passive, such as to
sleep, to walk, to fall, etc., are verbs, not which unite the
two movements, as Harris 1 believed because this defini-
tion agrees only with the reflexive form ; but verbs where-
in the verbal action itself seizes the agent and suspends
it between the two movements, making it object without
taking from it any of its faculty of agent. Thus, when I
say : / sleep, I walk, I fall; it is as if one said : / devote
myself to the action of sleeping, of walking, of falling,
which now exercises itself upon me. Far from having
called these verbs neuter, that is to say, foreign to active
and passive movement, the grammarians should have
named them supcractives; for they dominate the active
movement, even as one has proof in considering that there
is not a single active verb which, by an abstraction of
thought, being taken in a general sense independent of
any object, cannot take the character of the verbs in ques-
tion. When one says, for example, man loves, hates, wills,
thinks, etc., the verbs to love, to hate, to will, to think are
in reality superactives ; that is to say, that the verbal ac-
tion which they express, dominates the agent and suspends
in it the active movement, without in any manner render-
ing it passive.

But let us leave modern grammar which is not my
domain and enter that of the Hebrews, to which I would
confine myself. It is useless to speak of the superactive
movement, which all verbs can take, which all can leave
and which besides, differs in nothing from the active
movement in its characteristic course. Let us limit our-
selves to the two movements of which I have first spoken
i Hermes, L. I. c. 9.

FOKM AND MOVEMENT 185

and see how they are characterized according to their in-
herent form.

I call positive, the first of the four forms of Hebraic
verbs. In this form the verbal action, active or passive,
is announced simply and in accordance with its original
nature. The passive movement is distinguished from the
active by means of the two characters J and H ; the first,
which is the sign of produced being, governs the contin-
ued facultative; the second, which is that of life, governs
the nominal verb. Therefore one finds for the active move-
ment, Dip or Dj!> to be establishing, Dip. the action of
establishing; and for the passive movement DipJ. being
established, DlpH. the action of being established.

The second form is what I name intensive, on account
of the intensity which it adds to the verbal action. Our
modern tongues which are deprived of this form, supply
the deficiency by the aid of modificatives. This form,
which a speaker can use with great force, since the accent
of the voice is able to give energetic expression, is very
difficult to distinguish today in writing, particularly,
since the Chaldaic punctuation has substituted for the
mother vowel ', placed after the first character of the
verb, the imperceptible point called hirek. The only
means which remains to recognize this form, is the re-
doubling of the second verbal character, which being mark-
ed unfortunately again by the insertion of the interior
point, is hardly more striking than the point hirek.
The rabbis having recognized this difficulty have as-
sumed the very wise part of giving to the mother
vowel *, the place which has been, taken from it by this
last mentioned point. It would perhaps be pTudent to
imitate them, for this form which is of the highest im-
portance in the books of Moses, has scarcely ever been
perceived by his translators. The active and passive fac-
ultative is governed by the character 0, sign of exterior
i n tion, and the second character is likewise doubled in
both movements; but in the active movement, the nominal

18G THE HEBRAIC TONGUE RESTORED

verb adopts the mother vowel ', or the point hirek after
the first character; in the passive movement it takes the
mother vowel 1, or the point kibbuz. For the active move-
ment, one finds "IpSO / to be visiting, inspecting with dil-
igence: "Tp'9 or "Tp5 the action of visiting, etc. ; for the
passive movement "lp5P> being visited, inspected with
diligence: TipID or "Tip) the action of being visited f
etc.

I qualify the third form by the name of excitative, in
order to make understood as much as possible, by one
single word, the kind of excitation that it causes in the
verbal action, transporting this action beyond the subject
which acts, upon another which it, is a question of making
act. This form is of great effect in the tongue of Moses.
Happily it has a character that the Chaldaic point has
never been able to supply and which makes it easily re-
cognized: it is the sign of lifell, which governs the nom-
inal verb in the two movements. For the active move-
ment P'pP to be establishing; Dp?! or O'pn the action of
establishing: and for passive movement DpID being es-
tablished; Dpin the action of being established.

The fourth form is that which I name reciprocal or
reflexive, because it makes the verbal action reciprocal or
because it reflects it upon the very subject which is acting.
It is easily recognized by means of the characteristic syl-
lable fill composed of the united signs of life and of re-
ciprocity. The second character of the verb, is doubled in
this form as in the intensive, thus conserving all the en-
ergy of the latter. The two movements are also here united
in a single one, to indicate that the agent which makes the
action, becomes the object of its own action. One finds
for the continued facultative "IpfifiO visiting each other;
"Ip.OfiH the action of visiting each other.

I shall now enter into some new details regarding
these four forms in giving models of the conjugations.

II.

Tense.

Thus Hebraic verbs are modified with respect to form
and movement. I hope that the attentive reader has not
failed to observe with what prolific richness the principles,
which I have declared to be those of the tongue of Moses
in particular, and those of all tongues in general, are de-
veloped, and I hope it will not be seen without some in-
terest, that the sign, after having furnished the material
of the noun, becomes the very substance of the verb and
influences its modifications. For, let him examine care-
fully what is about to be explained two movements be-
ing united to four forms. One of these movements is pas-
sive, and from its origin, is distinguished from the active,
by the sign of produced being. The form, if intensive, is
the sign of the duration and the manifestation which con-
stitutes it : if it is excitative, it is the same sign united to
that of life: if it is reflexive, it is the sign of that which
is reciprocal and mutual, which is presented. There is
such a continuous chain of regularity that I cannot be-
lieve it is the result of chance.

Now, let us pass on to the different modifications of
Hebraic verbs under the relation of Tense. If, before see-
ing what these modifications are, I should wish to exa-
mine, as Harris l and some other grammarians, the nature
of this incomprehensible being which causes them, Time,
what trouble would I not experience in order to develop
unknown ideas; ideas that I would be unable to sustain
with anything sentient ! for how can Time affect our mat-
erial organs since the past is no more; since the future is
not; since the present is contained in an indivisible in-

i Hermes, L. I. ch. 7.

187

188 THE HEBRAIC TONGUE RESTORED

stant? Time is an indecipherable enigma for whatever is
contained within the circle of the sensations, and never-
theless the sensations alone give it a relative existence. If
they did not exist, what would it be?

It is measure of life. Change life and you will change
Time. Give another movement to matter and you will
have another space. Space and Time are analogous things.
There, it is matter which is changed; here, it is life. Man,
intelligent and sentient being, understands matter through
his corporeal organs, but not through those of his intel-
ligence; he has the intellectual sentiment of life, but he
grasps it not. This is why Space and Time which appear
so near, remain unknown to him. In order to understand
them, man must needs awaken a third faculty within him,
which being supported at the same time both by sensa-
tions and by sentiment, and enlightening at the same time
the physical and mental qualities, unites in them the sep-
arated faculties. Then a new universe would be unveiled
before his eyes; then he would fathom the depths of space,
he would grasp the fugitive essence of Time; it would be
known in its double nature.

Still if one asks me if this third faculty exists, or even
if it can exist, I shall state that it is what Socrates called
divine inspiration and to which he attributed the power
of virtue.

But whatever Time may be, I have not dwelt a mo-
ment upon its nature, I have only tried to make its pro-
found obscurity felt, in order that it be understood, that
all peoples, not having considered it in the same manner,
could not have experienced the same effects. Also it is
very necessary in all idioms, that verbs conform to the
tenses, and especially that the idiomatic genius should
assign them the same limits.

The modern tongues of Europe are very rich in this
respect, but they owe this richness, first, to the great num-
ber of idioms whose debris they have collected and of
which they were insensibly composed ; afterward, with the

TENSE 189

progress of the mind of man whose ideas, accumulating
with the centuries, are refined and polished more and
more, and are developed into a state of perfection. It is
a matter worthy of notice, and which holds very closely
to the history of mankind, that the tongues of the North
of Europe, those whence are derived the idioms so rich
today in temporal modifications, had in their origin only
two simple tenses, the present and the past : they lacked
the future ; whereas the tongues of Occidental Asia, which
appear of African origin, lacked the present, having like-
wise only two simple tenses, the past and the future.

Modern grammarians who have broached the deli-
cate question of the number of tenses possessed by the
French tongue, one of the most varied of Europe, and of
the world in this regard, have been very far from being
in accord. Some have wished to recognize only five, count-
ing as real tenses, only the simplest ones, such as I love,
I loved, I icas loving, I shall love, I should love; consider-
ing the others as but temporal gradations. Abbe Girard
has enumerated eight; Harris, twelve; Beauzee, twenty.
These writers instead of throwing light upon this matter
have obscured it more and more. They are like painters
who, with a palette charged with colours, instead of in-
structing themselves or instructing others concerning their
usage and the best manner of mixing them, amuse them-
selves disputing over their number and their rank.

There are three principal colours in light, as there
are three principal tenses in the verb. The art of paint-
ing consists in knowing how to distinguish these principal
colours, blue, red and yellow; the median colours violet,
orange and green; and those median colours of infinite
shades which can arise from their blending. Speech is a
means of painting thought. The tenses of the verb are the
coloured lights of the picture. The more the palette is
rich in shades, the more a people gives flight to its ima-
gination. Each writer makes use of this palette accord-
ing to his genius. It is in the delicate manner of compos-

190 THE HEBRAIC TONGUE RESTORED

ing the shades and of mixing them, that painters and
writers are alike distinguished.

It is well known that ancient painters were ignorant
of the shades and half-tones. They used the primary
colours without mixing them. A picture composed of
four colours was regarded as a miracle of art. The colours
of speech were not more varied. These shades of verbal
light which we call compound tenses were unknown. The
Hebrews were not poorer in this respect, than the Ethiop-
ians and the Egyptians, renowned for their wisdom; the
Assyrians, famous for their power; the Phoenicians, re-
cognized for their vast discoveries and their colonies; the
Arabs finally, whose high antiquity can not be contested :
all of these had, properly speaking, only two verbal tenses :
the future and the past.

But one must not think that in these ancient tongues,
and particularly in the Hebrew, these two tenses were so
determined, so decisive, as they have since become in our
modern idioms, or that they signified precisely that which
was, or that which must be, as we understand by it has
been, it shall be; the temporal modifications n*n and
n*n| express in Hebrew, not a rupture, a break in tem-
poral continuity, but a continued duration, uniting, with-
out the slightest interruption, the most extreme point of
the past to the indivisible instant of the present, and
this indivisible instant to the most extreme point of the
future. So that it was sufficient by a single restriction of
thought, by a simple inflection of the voice, to fix upon
this temporal line, any point whatever from the past to
the present, or from the present to the future, and to ob-
tain thus by the aid of the two words JTPI and JTf?* the
same differences which modern tongues acquire with dif-
ficulty, through the following combinations: / was, I have
been, I had been, I shall be, I should be, I may have been,
I might have been, I ought to be, I would be, I have to be,
I had to be, I am about to be, I was about to be.

TENSE 191

I have purposely omitted from this list of tenses the
indivisible instant / am, which makes the fourteenth, be-
cause this instant is never expressed in Hebrew except
by the pronoun alone, or by the continued facultative, as
in nirr O^f / am YAHWEH: N^b ^H behold me
leading; etc.

It is on this account that one should be careful in a
correct translation, not always to express the Hebraic
past or future, which are vague tenses, by the definite
tenses. One must first examine the intention of the writer,
and the respective condition of things. Thus, to give an
example, although, in the French and English word-for-
word translation, conforming to custom, I have rendered
the verb N"p, of the first verse of the Cosmogony of
Moses, by he created, I have clearly felt that this verb sig-
nified there, he had created; as I have expressed it in the
correct translation; for this antecedent nuance is irresis-
tibly determined by the verb tlfVtl it existed, in speak-
ing of the earth an evident object of an anterior creation.

Besides the two tenses of which I have just spoken,
there exists still a third tense in Hebrew, which I call
transitive, because it serves to transport the action of the
past to the future, and because it thus participates in both
tenses by serving them as common bond. Modern gram-
marians have improperly named it imperative. This name
would Le suitable if used only to express commands; but
as one employs it as often in examining, desiring, demand-
ing and even entreating, I do not see why one should re-
fuse it a name which would be applicable to all these
ideas and which would show its transitive action.

III.

Formation of Verbal Tenses by Means of Pronominal
Persons.

After having thus made clear the modification of Heb-
raic verbs relative to tense, there remains only for me to
say how they are formed. But before everything else it is
essential to remember what should be understood by the
three Pronominal Persons.

When I treated of nominal relations, known under
the denomination of Personal and Kelative pronouns, I
did not stop to explain what should be understood by the
three Pronominal Persons, deeming that it was in speak-
ing of the verb that these details would be more suitably
placed, so much the more as my plan was to consider per-
son,, as one of the four modifications of the verb.

Person and tense are as inseparable as form and move-
ment; never can the one appear without the other; for it
is no more possible to conceive person without tense, than
verbal form without active or passive movement.

At the time when I conceived the bold plan of bring-
ing back the Hebraic tongue to its constitutive principles
by deriving it wholly from the sign, I saw that the sign had
three natural elements: voice, gesture and traced charac-
ters. Now by adhering to the traced characters to develop
the power of the sign, I think I have made it clearly un-
derstood, that I consider them not as any figures what-
ever, denuded of life and purely material, but as symbolic
and living images of the generative ideas of language, ex-
pressed at first by the sundry inflections which the voice

192

FORMATION OF VERBAL TENSES 193

received from the organs of man. Therefore these char-
acters have always represented to me, the voice, by means
of the verbal inflections whose symbols they are; they
have also represented to me, the gesture with which each
inflection is necessarily accompanied, and when the sign
has developed the three parts of speech, the noun, the rela-
tion and the verb, although there may not be a single one
of these parts where the three elements of speech do not
act together, I have been able to distinguish, nevertheless,
that part where each of them acts more particularly. The
voice, for example, appears to me to be the dominant fac-
tor in the verb; the vocal accent or the character in the
noun, and the gesture finally in the relation. So that if
man making use of speech follows the sentiment of nature
he must raise the voice in the verb, accentuate more the
noun and place the gesture upon the relation. It seems
even as though experience confirms this grammatical re-
mark especially in what concerns the gesture. The ar-
ticle and the prepositions which are designative relations,
the pronouns of any kind which are nominal relations, the
adverbs which are adverbial relations, always involve a
gesture expressed or understood. Harris had already ob-
served this coincidence of the gesture and had not hesi-
tated to place in it the source of all pronouns, following
in this the doctrine of the ancients, related by Apollonius
and Priscian. 1

Harris was right in this. It is the gesture which, al-
ways accompanying the nominal relations, has given birth
to the distinction of the three persons, showing itself by
turn identical, mutual, other or relative. The identical
gesture produces the first person I, or me, ',){$* this is a
being which manifests itself; the mutual gesture produces
the second person, thou or thcc HH^ J this is a mutual be-
ing ; the other, or relative gesture, produces the third per-

iHermes. Liv. I. Chap. 5 Apoll. de Synt; Llv. II, Chap 5. Prise.
Liv. XII.

194 THE HEBRAIC TONGUE RESTORED

son, he or him, K1H 5 this is another being, sometimes re-
lative, as in the English pronoun, sometimes absolute, as
in the Hebraic pronoun.

These personal pronouns whose origin I here explain,
are like the substantive nouns which they replace in
speech, subject to gender, number and inflection of the ar-
ticles. I have explained them under these different rela-
tions and now we can see how in Hebrew, they determine
the tense of the verbs. It is a matter worthy of attention
and it has not escaped the sagacity of Court de Gebelin. 2
After being contracted in such a manner as not to be con-
fused with the verbal affixes, the personal pronouns are
placed before the nominal verb, when it is a question of
forming the future, and to form the past, they are placed
after the verb so as to express by this, that the action is
already done.

By this simple yet energetic manner of showing ver-
bal tenses, the Hebraic genius adds another which is none
the less forceful and which proceeds from the power of
the sign. It allows the luminous sign 1 , which constitutes
the nominal verb, to stand in the future; and not content
with making it appear 1, in the finished facultative, makes
it disappear wholly in the past; so that the third person
of this tense, which is found without the masculine pro-
noun, is exactly the same as the root, or the compound
whence the verb is derived. This apparent simplicity is
the reason why the Hebraists have taken generally the
third person of the past, for the root of the Hebraic verb
and why they have given it this rank in all the diction-
aries. Their error is having confounded the moment when
it finishes, with that in which it begins, and not having
had enough discernment to see that if the nominal verb

2 Grammaire Univ. page 245. Court de Gobelin has put some ob-
scurity into his explanation; but although he may be mistaken in re-
spect to the tenses, it is plainly seen that what he said is exactly what
I say.

FORMATION OF VERBAL TENSES 195

did not claim priority over all the tenses, this priority
would belong to the transitive as the most simple of all.

Here is the new character which the personal pro-
nouns take in order to form verbal tenses.

The affixes of the future placed before the verb, with the
terminations which follow them.

( mas. \
1< >..., I

(/{

(mas. . ...n)

2 < f thou

(/em. _.,-, fij

( mas. , he
3<

/em. , , , , n she

!mas.

yewi.

!m-as.

, i,,n

9 <

/em.

n: . , n

Smas.

..i..

i ) <

/em.

HJ . . n

they

Affixes of the past placed after the verb.

^ mas. s

( mas. '
1

) '

> . , , >n i

,..,. we

(/em.

( mas.

...,n)

>thou

( mas.

. . . on )
/ye

(/em.

.,..n)

(/em.

1-1

/ tYidS,

> 1 they

(/em.

. . . . H she

l/^v

I do not speak of the affixes of the transitive, because
this tense, which holds a sort of mean between the future
and the past, has no affixes properly speaking, but has
terminations which it borrows from both tenses.

Hebraic words moreover, do not recognize what we
call verbal moods, by means of which we represent in our
modern idioms, the state of the will relative to the verbal

196 THE HEBRAIC TONGUE RESTORED

action, whether that will is influential or resolute, as in
/ am doing, I have done, I shall do; whether it is dubitative
or irresolute, as in / might have done, I should have done,
I would do; or whether it is influenced or constrained, as
in / must do, that I may do; I was obliged to do, that I
might have done; I shall be obliged to do; I should be ob-
liged to do; the modern tongue is of an inexhaustible
richness in this respect. It colours with the most delicate
shades all the volitive and temporal modifications of verbs.
The nominal verb and also the transitive show this fine
shading of the meaning. To do, for example, is an indef-
inite nominal, but / have just done, I am doing, I am go-
ing to do, show the same nominal expression of the past,
the present and the future. The transitive do, conveys
visibly the action from one tense to the other, but if I say
may have done, may have to do, this change marks first a
past in a future, and afterward a future in a future.

After this data I now pass on to the models of the
three verbal conjugations, according to their forms and
their movements, supporting them with certain remarks
concerning the most striking anomalies which can be
found.

CHAPTER IX.

CONJUGATIONS.

SI.

Radical Conjugation.
POSITIVE FORM.

ACTIVE MOVEMENT.
CONTINUED FACULTATIVE

mo*. Dp T orDip| tobe

fern. HDlp | establishing

PASSIVE MOVEMENT.
CONTINUED FACULTATIVE

fern. nolp J j established

FINISHED.

was. Dip ^

>to be established
/em. 1p)

NOMINAL VERB.

obol. V) to establish .-action
cowtr. Dip) of establishing

afeso?. ) } '

faction of being

cvnxtr) D1 P n j established
197

198 THE HEBKAIC TONGUE RESTOBED

TEMPORAL VERB. FUTURE.

??l.

/.
/.

m.
/.

{

a
'if

m.
/

I shall or
establish

shalt
establish

he shall establish
Dlpn she "

(

Jwe shall or

I establish

you shall
establish

shall
( establish

I shall or will
be established

thou shalt
be established

Dip* he shall be established

Dipm

' 1

Dipfl she "

we shall or will
be established

(be established

)they shall
Tbe established

CONJUGATIONS 199

TRANSITIVE.

Dip)

> establish

'Dip)

J m 'l

P j
"UOIpj

oiprn

establish

I/. n ^P)

be established

m. ._,...

be established

PAST.
'fl?|2 I established

~ > thou established

|^m. Dp T ^ e established

3 )/. HOp T she

(

we established

t m.
2

l v-.

D ^P- L ou established

/. rwp.)

3 i m - 1 |Qp 4^ established

200 THE HEBRAIC TONGUE EESTORED

1 was
established

^"-"'^'thou wast
established

he was established

she " "

we were
established

.. i'-. i you were
established

j the y were
) established

INTENSIVE FORM.
ACTIVE MOVEMENT. PASSIVE MOVEMENT.

FACULTATIVE.

CONTINUED. CONTINUED.

mas.

. nooipp fem,, nopipo

FINISHED.

mas .....

like the passive

NOMINAL VERB.

absol. 1 absol.

DDlp
constr. \ constr.

CONJUGATIONS

201

TEMPORAL VERB. FUTURE.

in .

.(-

TRANSITIVE.

DOip 6 ( m.

2 2

1001P

P 2 (

I/.

PAST.

opip
nopip

opipn

looin

wanting

nppip

(m. DPlp

(/ nopip

202 THE HEBRAIC TONGUE RESTORED

EXCITATIVE FORM.
ACTIVE MOVEMENT. PASSIVE MOVEMENT.

FACULTATIVE.

CONTINUED.

was.

/m.

CONTINUED.

mas- DjTIO

/em.

FINISHED.

mas }

>lik
/em j

like the passive

NOMINAL VERB.

absol.
constr.

constr.

CONJUGATIONS

203

TEMPORAL VERB.

FUTURE.

Dpn

D'M

m.
/

Dpi*

opin

nyppin

TRANSITIVE.

wanting

204 THE HEBRAIC TONGUE RESTORED

PAST.

{:}

i. opypg

rj W$OT

REFLEXIVE FORM.
ACTIVE AND PASSIVE MOVEMENT UNITED.

FACULTATIVE.

S {mas.

fern. HC

> wanting

CONJUGATIONS

NOMINAL VERB.
FUTURE.

205

absol.
constr.

TEMPORAL VERB.

FUTURE.

mas.

fern,
(mas.

(fern,
(mas.

(/em.

(mas. 1

(/em.)
f mas.

(/em.
(mas.

V-

206 THE HEBRAIC TONGUE RESTORED

TRANSITIVE

mas.

fern.
mas.

PAST.

mas.

fem.

nppipnn

/em.
mas.

fem.
mas.

(fem.

mas. Dflppiprin

fem.

mas.

t /em. )

CONJUGATIONS 207

Remarks upon the Radical Conjugation.

I have already clearly shown why the conjugation
which the Hebraists treat as irregular, should be consider-
ed as the first of all. The verbs which depend upon it are
those which are formed directly from the root. The one
that I have chosen as type is the same as that which the
Hebraists have ordinarily chosen. As to the meaning, it
is one of the most difficult of all the Hebraic tongue. The
Latin surgere expresses only the least of its acceptations.
As I shall often have occasion to speak of it in my notes,
I am limiting myself to one simple analysis.

The sign p is, as we know, the sign of agglomerative
or repressive force, the image of material existence, the
means of the forms. Now this sign offers a different ex-
pression according as it begins or terminates the root. If
it terminates it as in pH, for example, it characterizes
that which is finished, definite, bound, arrested, cut, shap-
ed upon a model, designed: if it begins it, as in Hp/ 1p
or 'p, it designates that which is indefinite, vague, inde-
terminate, unformed. In the first case it is matter put
in action; in the second, it is matter appropriate to be
put in action. This last root, bearing in the word 01p
or D'p, the collective sign, represents substance in gen-
eral; employed as verb it expresses all the ideas which
spring from substance and from its modifications: such
as, to substantialize, to spread out, to rise into space; to
exist in substance, to subsist, to consist, to resist; to clothe
in form and in substance, to establish, to constitute, to
strengthen, to make firm, etc. One must feel after this
example, how difficult and dangerous it is to confine the
Hebraic verbs to a fixed and determined expression; for
this expression results always from the meaning of the
phrase and the intention of the writer.

As to the four forms to which I here submit the verb
Dip, I must explicitly state, not only as regards this

208 THE HEBRAIC TONGUE RESTORED

conjugation but also for those which follow, that all verbs
do not receive them indifferently; that some affect one
form more than another, and finally, that there are some
which one never finds under the positive form. But once
again, what matter these variations? It is not a question
of writing but of understanding Hebrew.

Positive Form.

Active movement. Although the modern Hebraists,
with an unprecedented whimsicality, have taken the third
person of the past for the theme of all verbs, they are
forced to agree that in this conjugation, this third person
is not in the least thematic : one also finds in dictionaries,
the nominal Dip presented as theme: and this ought to
be, not only for all radical verbs such as this one, but for
all kinds of verbs.

The continued facultative is often marked by the
luminous, sign 1, as can be seen in *V)K to be shining. The
Chaldaic punctuation is not consistent in the manner of
replacing this sign. Instead of the point kamez which is
found here in Dp, one meets the sere, in "Uf to be watch-
ing, vigilant, and in some others. I state here once more,
that the feminine facultative, in the continued active and
passive, as well as in the finished, changes the character
Jl into n and that one finds equally fiOlp or ^^p ;
HDlp^ or riplp^ ; ilQIp or fiplp I have already men-
tioned this variation in chapter V. 3, in treating of gen-
der. I do not mention the plural of the facultatives, since
its formation offers no difficulties.

The future has sometimes the emphatic article H> as
well as the transitive. One finds HDlpK, / shall establish,
I shall raise up. ny\&> come! arise! return to thy first
state, etc.

The past, which, by its nature, ought to lose the lu-
minous sign, conserves it, however, in certain verbs where

CONJUGATIONS 209

it is identical; such as *V)K> it shone; IP'lii it reddened,
etc. One also finds the zere substituted by the kamez in
HO he died. I observe at this point, that all verbs in gen-
eral which terminate with H, do not double this character,
either in the first or second person of the past, but receive
the interior point only as duplicative accent. One finds
therefore *J1D / was dying, J1O thou wast dying, DJ1O you
were dying, etc.

Passive movement. The inadequate denomination
which the Hebraists had given to the facultatives in con-
sidering them as present or past participles, had always
prevented them from distinguishing the continued facul-
tative of the passive movement, from the finished faculta-
tive belonging to the two movements. It was impossible
in fact, after their explanations to perceive the delicate
difference which exists in Hebrew between DlpJ that
ivhich became, becomes or will become established, and
D1p that which was, is or will be established. When, for
example, it was a matter of explaining how the verb ftVH
or ni'.rr the action of being, of living, could have a pass-
ive facultative, they are lost in ridiculous interpretations.
They perceived not that the difference of these three fac-
ultatives iTifl JTrO and nVn was in the continued or
finished movement : as we would say a being being, living;
a thing being effected; a being realized, a thing effected.

It is easy to see, moreover, in the inspection of the
passive movement alone, that the Chaldaic punctuation
has altered it much less than the other. The verbal sign
is almost invariably found in its original strength.

Intensive Form.

Radical verbs take this form by redoubling the final
character; so that its signification depends always upon
the signification of this character as sign. In the case in
question, the final character being considered as collective

210 THE HEBRAIC TONGUE RESTORED

sign, its redoubling expresses a sudden and general usur-
pation. Thus the verb QDlp* can be translated, according to
the circumstance, by the action of extending indefinitely,
of existing in substance in an universal manner; of estab-
lishing, of establishing strongly, with energy; of resisting,
of opposing vigorously, etc.

In this state this verb is easily confused with a deriv-
ative verb, if the verbal sign, instead of being placed
after the first character, as it is, was placed after the sec-
ond, as is seen in "llpp to visit : notwithstanding this dif-
ference, the rabbis, not finding this form sufficiently char-
acterized, have substituted for it the hyphen of the Chal-
daic, some examples of which, one finds moreover, in the
Sepher of the Hebrews. This form consists in substitut-
ing the sign of manifestation and duration, for that of
light, and in saying, without doubling the final character,
D?p instead of DOip JTIl instead of 331(1 etc.

Sometimes too, not content with doubling the last
character of the root as in DDlp the entire root is doubled,
as in ^^O to achieve, to consummate ivholly; but these
sorts of verbs belong to the second conjugation and fol-
low the intensive form of the derivative verbs.

The passive movement has nothing remarkable in it-
self except the very great difficulty of distinguishing it
from the active movement, which causes it to be little used.

Excitative Form.

This form perfectly characterized, as much in the
passive movement as in the active, is of great usefulness in
the tongue of Moses. I have already spoken of its effects
and of its construction. It can be observed in this ex-
ample that the convertible sign *), which constitutes the
radical verb Dip , is changed into % in the active move-
ment, and is transposed in the passive movement, before
the initial character.

The only comment I have to make is, that the Chal-

CONJUGATIONS 211

daic punctuation sometimes substitutes the point zere for
the mother vowel */ of the active movement, and the point
kibbuz for the sign 1 of the passive movement. So that
one finds the continued facultative *150 making angry;
the future WH / thou shalt bring back, and even the past
he was aroused to establish himself; etc.

Reflexive Form.

This form differs from the intensive in its construc-
tion, only by the addition of the characteristic syllable DH ;
as can be seen in the nominal DOlpAl For the rest, the
two movements are united in a single one.

All that is essential to observe, is relative to this syl-
lable fin. Now it undergoes what the Hebraists call
syncope and metathesis.

The syncope takes place when one of the two charac-
ters is effaced as in the facultative DpipJ^O, and in the
future DOiprW*' where the character Jl is found replaced
by D or X ; or when, to avoid inconsonance, one supres-
ses the character D/ before a verb commencing with D
which takes its place with the interior point; as in *irttDfi
to be purified.

The metathesis takes place when the first character
of a verb is one of the four following : f / D / / tP Then
the H of the characteristic syllable fiTf/ is transposed after
this initial character, by being changed into"! after t, and
into tO after V; as can be seen in the derivative verbs
cited in the examples.

to praise, to exhalt iT3f)t#l to be praised
to be just pH&Vn to be justified

to close "VJflH to be closed

to prepare ['O^t'l to be prepared

212 THE HEBRAIC TONGUE RESTORED

II.

DERIVATIVE CONJUGATION

POSITIVE FORM

ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE
CONTINUED. CONTINUED.

mas. IiD mas.

/em. 'J fern.

FINISHED.

mas. T)p /em.

absol.
constr.

NOMINAL VERB

ip?

constr.

TEMPORAL VERB
FUTURE.

{;] TO

fra. -!ip9J1

{/. Hippn

-upon

(m.

V-

^m. npp*

(/ n;"tipfin

npsn

mas.
fern,
mas.
fern.

CONJUGATIONS

TRANSITIVE

213

mas.

fern.

(mas.

* (/em.

PAST

( mas.
( /em.

mas.

fern,
mas.

fern,
f mas.}

(/em.)

fern,
mas.

fern.

fern,
mas.

fern.

214 THE HEBRAIC TONGUE RESTORED

INTENSIVE FORM

ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE.

CONTINUED

mas.

CONTINUED

mas.

fern. n 7R? fern.

FINISHED

mas. "1p T fern.

absol. }
constr.)

/
| m

NOMINAL VERB

absol.

constr

TEMPORAL VERB
FUTURE.

(m.

up?

/
m.

mas. "lp)

/em. "!P9
mas.

CONJUGATIONS

TRANSITIVE

'mas.

fern,
mas.

fern.

215

wanting

PAST

(mas. j

(/em. )
mas.

/em.
mas. }

Jem. )

rn?0

npo

216 THE HEBRAIC TONGUE RESTORED

EXCITATIVE FORM
ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE
CONTINUED CONTINUED

mas. TpfiO mas.

fern. iTVp

/em. rnp?p

FINISHED

mas

absol.
constr.

like the passive

NOMINAL VERB

absol.
constr

}

TEMPORAL VERB
FUTURE

(mas.

(/em.

em.

T-!

em.

( mas.

w { fern.

mas.

fcm.
mas.

fern.

CONJUGATIONS

TRANSITIVE

mas.

PAST

/em.
mas.

/em.

217

wanting

Dfnjn

npan

218 THE HEBRAIC TONGUE RESTORED

REFLEXIVE FORM

ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE

ma.s\

I (/em.

H f mas ..... ^

| < > wanting

E ( /em ..... )

NOMINAL VERB

absol.

absol. \
constr. )

CONJUGATIONS 219

TRANSITIVE

mas.
fern,
mas.

fem. nrrpsnrr

PAST

(mas. I
(fem.)

>i i mas.
I (fern.

(mas.

( fem.

( mas. }
\ fem. )

fem.

mas. DJ-npSnn

/em. p^psnrr

mas. \
fem. )

3< npDnn

220 THE HEBRAIC TONGUE RESTORED

Remarks upon the Derivative Conjugation.

I have not judged it necessary to change the typical
verb which the Hebraists give as theme for this conjuga-
tion, because this verb lends itself to the four forms. I
am going to present only its etymological meaning.

The primitive root pl) from which it is derived, con-
tains the general idea of an alternating movement from
one place to another, such as one would see, for example,
in a pendulum. This idea coming out more distinctly in
the verbalized root, signifies to pass from one place to an-
other, to be carried here and there, to go and come. Here
is clearly observed the opposed action of the two signs )
and p, of which the one opens the centre and the other
cuts and designs the circumference. This root is joined,
in order to compose the word of which we are speaking,
to the root "IK or "1*, no less expressive, which, relating
properly to the forefinger of the hand, signifies figurative-
ly any object distinct or alone; an extract from abund-
ance born of division : for this abundance is expressed in
Hebrew by the same root considered under the contrary
relation H.

Thus these two roots contracted in the compound
"Jp), develop the idea of a movement which is carried al-
ternately from one object to another: it is an examina-
tion, an exploration, an inspection, a visit, a census, etc ;
from this results the facultative "lp.3/ to be inspecting,
examining, visiting; and the nominal verb "Tipfi/ to visit,
to examine, to inspect, etc.

Positive Form.

Active movement. It must be remembered that the
Chaldaic punctuation, following all the inflection of the
vulgar pronunciation, corrupts very often the etymology.
Thus it suppresses the verbal sign 1 of the continued fac-

CONJUGATIONS 221

ultative, and substitutes either the holem or the kamez as
in *lp appeasing, expiating; ^DN grieving, mourning,
sorrowing.

Sometimes one finds this same facultative terminated
by the character ', to form a kind of qualificative, as in
HDN/ linking, enchaining, subjugating.

I shall speak no further of the feminine changing the
final character H to fi / because it is a general rule.

The nominal assumes quite voluntarily the emphatic
article fl, particularly when it becomes construct; then
the Chaldaic punctuation again suppresses the verbal sign
1' as in nn^D*?, to annoint, according to the action of
annointing, to coat over, to oil, to paint, etc. I must state
here, that this emphatic article can be added to nearly all
the verbal modifications, but chiefly to both facultatives,
to the nominal and the transitive. It can be found even
in the future and the past, as one sees it in rnpt^i*/ / shall
guard; nfV"|^P> he lied.

When the nominal verb begins with the mother vowel
N / this vowel blends with the affix of the first person fut-
ure, disappears sometimes in the second, and has in the
third, the point holem; thus f)iDN to gather, makes

I shall gather; ]Dfi or ^b^r) thou shalt gather;

he shall gather: thus, 'TDK to feed oneself, makes

/ shall feed myself; thus "YiON to say, makes ION / shall

say; lONfi/ thou shalt say; "ipfc 1 , he shall say; etc. Some

Hebraists have made of this slight anomaly an irregular

conjugation that they call Quiescent Pe 'Aleph.

These same Hebraists ready to multiply the difficul-
ties, have also made an irregular conjugation of the verbs
whose final character 3 or H, is not doubled in receiving
the future ending J"0, or the affixes of the past T\> fi* fi/
1J> Dfl , [l; but is blended with the ending of the affix, being
supplied with the interior point : as one remarks it in

222 THE HEBRAIC TONGUE RESTORED

to suppress, which makes W3, / suppressed, fHD thou
suppressed; etc., or in Jl^'/ to inhabit, which makes
, you shall inhabit (fern); they shall inhabit;
, inhabit (fern.); 133^', we shall inhabit; etc.
There is nothing perplexing in this. The only real diffi-
culty results from the change of the character J into fi /
in the verb [IfO / to give, which makes '10 , / gave, flU /
thou gavest; etc., I have already spoken of this anomaly
in treating of the radical conjugation.

There exists a more considerable irregularity when the
verb terminates with N or H, and concerning which it is
necessary to speak more fully. But as this anomaly is seen
in the three conjugations I shall await the end of this
chapter to take up the subject.

Passive Movement. The Chaldaic punctuation some-
times substitutes the sere for the hirek in the passive nom-
inal, as can be seen in t|DNrt the action of being gathered;

or in < 70Nn, the action of being consummated. One ob-
serves in this last example the appearance even of the ho-
lem. It is useless to dwell upon a thing which follows step
by step the vulgar pronunciation and which yields to all
its caprices. The characteristic sign and the mother
vowel, these, are what should be examined with attention.
One ought to be concerned with the point, only when there
is no other means of discovering the meaning of a word.
Moreover, it is necessary to remark that the passive
movement can become reciprocal and even superactive
when the verb is not used in the active movement. Thus
one finds *IPt^4 he took care of himself; $2$$ he swore;
he bore witness, etc.

Intensive Form.

Ever since the Chaldaic punctuation has, as I have
said, suppressed the mother vowels * and 1, which are
placed after the first verbal character, the one in the ac-

CONJUGATIONS 223

tive movement and the other in the passive, there remains,
in order to recognize this interesting form, whose force
supplies the adverbial relation very rare in Hebrew, only
the interior point of the second character. Therefore the
utmost attention must be given.

All derivative verbs of two roots uncontracted as *?3?3 /
to achieve wholly , "UTP, to rise rapidly in the air, etc.;
in short, all verbs that the Hebraists name quadriliteral,
because they are, in effect, composed of four letters in the
nominal without including the verbal sign 1 , belong to this
form and follow it in its modifications.

Sometimes the point hirek which accompanies the
first character of the verb in the intensive past, is replaced
by the sere as in ?p2 he blessed fervently.

The intensive form takes place in the active move-
ment with as much method as without ; sometimes it gives
a contrary meaning to the positive verb: thus
the action of sinning, makes NDH he sinned; and
he is purged from sin; thus 6? 1*1^, the action of taking
root, makes B^f. it took root; and BH5P, it ivas rooted
up; etc. The passive movement follows nearly the same
modifications.

Excitative Form.

I have spoken sufficiently of the utility and usage
of this form. It is characterized clearly enough to be
readily recognized. One knows that its principal purpose
is to transport the verbal action into another subject
which it is a question of making act; however, it must be
noticed that when the positive form does not exist, which
sometimes happens, then it becomes simply declarative,
according to the active or passive movement, with or with-
out method. It is thus that one finds pHVn / ,he was de-
clared just, he was justified : JW'"irT he was declared im-
pious; |*pn/ he awakened, he was aroused, he made re-

224 THE HEBRAIC TONGUE RESTORED

pose cease; Tjt^n, he projected; t^Jl he was pro-
jected; etc.

Reflexive Form.

Besides this form being reciprocal at the same time
as reflexive, that is to say, that the nominal Ipfl^in, can
signify alike, to visit oneself, to visit each other, or to be
aroused to visit; it can also, according to circumstances,
become simulatory, frequentative and even intensive, re-
turning thus to its proper source; for, as I have said, this
form is no other than the intensive, to which was added
the characteristic syllable DH. One finds under these dif-
ferent acceptations: ^HW? he went about, he walked up
and down, he went without stopping; ^jDflr?, he offered
himself to administer justice, to be magistrate; etc.

I have spoken of the syncope and metathesis which
substitute the syllable flJl, for the article of the radical
conjugation. Its repetition is unnecessary. It is also un-
necessary for me to repeat that the emphatic article H
is placed indifferently for all the verbal modifications,
and that the Chaldaic punctuation varies,

tOTfc CONJUGATIONS 225

. III.

Compound Radical Conjugation with the
Initial Adjunction ^

POSITIVE FORM

ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE

CONTINUED

mas.
fern.

CONTINUED

mas.

/em.

FINISHED

absoL
constr.

mas.

/em.

NOMINAL VERB

absol
constr

TEMPORAL VERB
FUTURE

ncnn

226 THE HEBRAIC TONGUE RESTORED

FUTURE

mas.

/em.
mas.

/em.

I/-

Ofcnn
nfftfjn

TRANSITIVE

3$ < mas.

(/em.
mas.

fern.

PAST

>{;:

atrin
Wjn

CONJUGATIONS
INTENSIVE FORM

ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE

227

CONTINUED

mas.

fern.

absol.
constr.

mas.
Jem.

CONTINUED

mas.
fern.

FINISHED

mas
fern

' > wanting

NOMINAL VERB

absol.
constr.

TEMPORAL VERB
FUTURE

mas.
Jem.

TRANSITIVE

mas.

PAST

Jem. )

mas.
Jem.

wanting

228 THE HEBKAIC TONGUE EESTOKED
EXCITATIVE FORM
FACULTATIVE

CONTINUED

mas.

CONTINUED

mas.

/em.

mas
fern

absol.
constr.

mas.
fern.

mas
Jem.

Jem.
FINISHED

like the passive

NOMINAL VERB

absol.
constr.

TEMPORAL VERB
FUTURE

mas.
Jem.

TRANSITIVE

mas. . .
Jem. . .

PAST

mas.
Jem.

wanting

CONJUGATIONS 229

REFLEXIVE FORM

ACTIVE AND PASSIVE MOVEMENT UNITED
FACULTATIVE

mas.

(mas

wanting

NOMINAL VERB

constr.

TEMPORAL VERB
FUTURE

mas.

fern.

TRANSITIVE

mas.
/em.

PAST

mas.
fern.

230 THE HEBRAIC TONGUE RESTORED

REMARKS ON THE COMPOUND RADICAL
CONJUGATION.

Initial Adjunction
The verb presented here as model is 318P*. I am about

to proceed with its analysis. The root 3^ contains the
idea of a return to a place, to a time, to a condition or an
action, from which one had departed. It is the sign of the
relative movement t^/ which is united to that of interior,
central and generative action 2 This return, being deter-
mined and manifested by the initial adjunction * , becomes
a real sojourn, a taking possession of, an occupation, a
habitation. Thus the compound radical verb DifiJ^ can
signify, according to circumstances, the action of dwelling,
of inhabiting, of sojourning, of taking possession; etc.

Positive Form.

Active Movement. The initial adjunction * remains
constant in the two facultatives, in the absolute nominal
as well as in the past tense ; but it disappears in the con-
struct nominal, in the transitive and in the future. It-
seems indeed, that in this case the mother vowel *, ought
to be placed between the first and second character of the
verbal root, and that one should say rO't?/ the action of
occupying; 3ft&$, I shall occupy; 3'tP ' , occupy; etc. But
the Chaldaic punctuation having prevailed, has supplied
it with the segol or the zere.

The simplicity of the transitive tense in this conjuga-
tion has made many savants, and notably Court de Gebe-
lin, think that it should be regarded as the first of the ver-
bal tenses. Already Leibnitz who felt keenly the need of
etymological researches, had seen that in reality the tran-
sitive is, in the Teutonic idioms, the simplest of the tenses.
President Desbrosses had spoken loudly in favour of this
opinion, and abbe Bergier limited the whole compass of

CONJUGATIONS 231

Hebraic verbs to it. This opinion, which is not in the least
to be held in contempt, finds support in what Du Halde
said pertaining to the tongue of the Manchu Tartars whose
verbs appear to originate from the transitive. But it is
evident through the examination of the radical conjuga-
tion, that the nominal and the transitive of the verb, are
au fond the same thing in Hebrew, and that the latter
differs not from the former except by a modification purely
mental. The Hebrews said Dip the action of establishing
and Dip establish. The purpose of the speaker, the accent
which accompanied it could alone feel the difference. The
nominal DiC^ differs here from the transitive 3t^/ only
because the initial adjunction * is unable to resist the in-
fluence of the modification. In the verbs where this mother
vowel is not a simple adjunction but a sign, the transitive
does not differ from the nominal. One finds, for example,
t^VV possess, and B^i*V, the action of possessing.

Verbs similiar to the one just cited, where the sign
is not an adjunction, belong to the derivative conjugation.
It is only a matter of a good dictionary to distinguish
them carefully. A grammar suffices to declare their exist-
ence.

Passive movement. The initial adjunctiton *, being
replaced in this movement by the mother vowel 1 , varies
no further, and gives to this conjugation all the strength
of the derivative conjugation.

Intensive Form.

This form is little used in this conjugation, for the
reason that the positive form itself is only a sort of inten-
sity given to the radical verb by means of the initial ad-
junction . When by chance, it is found employed, one
sees that this adjunction has taken all the force of a sign
and remains with the verb to which it is united

232 THE HEBRAIC TONGUE RESTORED
Excitative Form.

The initial adjunction *, is replaced in the active move-
ment by the intellectual sign \ and in the passive move-
ment by the convertible sign 1. This change made, the
compound radical verb varies no more, and follows the
course of the derivative verbs as it has followed it in the
preceding form. \f it sometimes happens that this change
is not affected as in 3'P*J1 to do good, the verb remains
none the less indivisible. This changes nothing in its con-
jugation.

Reflexive Form.

The compound radical verb continues under this new
form to demonstrate all the strength of a derivative verb.
The only remark, somewhat important, that I have to
make, is relative to the three verbs following, which re-
place their initial adjunction *, by the convertible sign ^,
become consonant.

to understand JTNW to be understood

J to prove, to argue H21W to be proven
J to correct, to instruct "IBJW to be corrected

CONJUGATIONS

233

IV.

Compound Radical Conjugation,
with the Initial Adjunction}

POSITIVE FORM
ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE
CONTINUED CONTINUED

mas. t^'JIJ

mas.
fern.

mas.

alsoL
constr.

f em .

FINISHED

/em.

NOMINAL VERB

absol.

constr.

TEMPORAL VERB
FUTURE

tftfl

itfZfi

234 THE HEBRAIC TONGUE RESTORED

TRANSITIVE

g K

H u

(m.

fee

PAST

CONJUGATIONS
INTENSIVE FORM

ACTIVE MOVEMENT . PASSIVE MOVEMENT

FACULTATIVE
CONTINUED CONTINUED

mas. ^P mas.

/em. J~K?W /em.

FINISHED

235

mas ^

A )

like the passive

NOMINAL VERB.

absol. ) absol. )

> B^ >

constr.J constr.)

TEMPORAL VERB
FUTURE

mas.

mas. \
fern. )

mas.
Jem.

mas. }

>
/m. )

TRANSITIVE

mas

Wanti

anting

PAST

mas. \

> wty

/w. )

236 THE HEBRAIC TONGUE RESTORED

EXCITATIVE FORM
ACTIVE MOVEMENT . PASSIVE MOVEMENT

CONTINUED

mas. VfiXQ

FACULTATIVE

CONTINUED

mas.

/em.

mas
f em

absol
constr.

Jem.

mas.
fem.

Jem.

FINISHED

like the passive

NOMINAL VERB

absol.

constr.

TEMPORAL VERB
FUTURE

mas.

fem.

TRANSITIVE

mas.

PAST

tJ'jin mas.

wanting

CONJUGATIONS 237

REFLEXIVE FORM
ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE
(mas.

8 (fem-

H (mas.

| < J- wanting

E (j"

NOMINAL VERB

aftsoZ.

aZwof. )
constr. j

TEMPORAL VERB
FUTURE

mos.

/em.

TRANSITIVE

mas.

PAST

mas

mas. "j

V 'nt^nr

fern. )

238 THE HEBRAIC TONGUE RESTORED

REMARKS ON THE COMPOUND RADICAL
CONJUGATION.

INITIAL ADJUNCTION i.

Here is the somewhat difficult etymology of the verb
tTiJD, which I give as type, thus following the usage of
the Hebraists, from which I never digress without the
strongest reasons.

The root U or iTti, offers the general idea of some
sort of detachment, destined to contain something in itself,
as a sheath; or to pass through, as a channel. This root
united to the sign of relative movement, offers in the word
BftJ, the most restrained idea of a local detachment, of
a letting go. This detachment being arrested and brought
back upon itself by the initial adjunction 3, will signify
an approaching, a nearness; and the compound radical
verb tttfJU, will express the action of drawing near, of
joining, of meeting, of approaching, etc.

POSITIVE FORM.

Active movement. The initial adjunction J, disap-
pears in the construct nominal, in the future and tran-
sitive, as I have already remarked concerning the initial
adjuction *; it remains the same in the two facultatives, in
the absolute nominal and in the past. I infer that in the
original tongue of Moses and before the Chaldaic punc-
tuation had been adopted, it was the sign 1 which was
placed between the first and second character of the verbal
root, and which read Mt^tJ, the action of approaching,
&})$ / shall approach^ t^iJI approach. This mother vowel
has been replaced by the point patah. A thing which
makes this inference very believable, is that one still finds
it in several verbs belonging to this conjugation, which
preserve this sign in the future, such as *7lDJ he shall fail,
etc.

CONJUGATIONS 239

It must be observed that in the verb HIpJ, to take,
to draw to oneself, the nominal sometimes takes the
character *? in place of the initial adjunction J, and fol-
lows the course of the compound radical conjugation,
of which I have given the example; so that one finds very
often nfi, or nilp_ the action of taking, tip** I shall take,
Hp take, etc.

Passive movement. The Chaldaic punctuation hav-
ing suppressed the mother vowel, which should character-
ize this movement, has made it very difficult to distinguish
the active movement, especially in the past. It can only
be distinguished in this tense by the meaning of the phrase.

INTENSIVE FORM.

This form is but little used. When it is however, it
should be observed that the initial adjunction J, takes
the forre of a sign and is no longer separated from its verb.
It acts in the same manner as the initial adjunction ', of
which I have spoken. The compound radical conjugation
therefore, does not differ from the derivative conjugation,

EXCITATIVE FORM.

This form is remarkable in both movements, because
the adjunctive character j, disappears wholly and is only
supplied by the interior point placed in the first character
of the root. It is obvious that in the origin of the Hebraic
tongue, the compound radical conjugation differed here
from the radical conjugation, only by the interior point
of which I have spoken, and that the mother vowel ', was
placed between the two radical characters in the active
movement; whereas the convertible sign 1, was shown
in front of the first radical character in the passive move-
ment. One should say tPMUt, I shall make approach; as
one finds tP'*jn to make approach, tPJIK / shall be ex-
cited to approach; as one finds tPJin, the action of being

240 THE HEBRAIC TONGUE RESTORED

excited to approach; but almost invariably the Chal-
daic punctuation has replaced these mother vowels
by tjie hirek or the zere, in the active movement, and by
the kibbus in the passive movement.

REFLEXIVE FORM

The initial adjunction 3, never being separated from
the root, reappearing in this form, gives it the character
of a derivative verb.

CONJUGATIONS 241

Compound Radical Conjugation with the
Terminative Adjunction

POSITIVE FORM
ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE
CONTINUED CONTINUED

mas.

FINISHED

Mp fern. HMp

NOMINAL

VERB

absol DID

a&8(

constr. DIDp

con*

TEMPORAL VERB

FUTURE

'{/*} ""

(m. DlDfl

C3
ij

I
1<

9 <

| y. *D 1DJT1

s| m ' . T

242 THE HEBRAIC TONGUE RESTORED

TEMPORAL VERB. FUTURE

(mas.

(/em.
(mas.

(/em.

(m.

I.;]

131D ^

ru3pn g
*3D*

TRANSITIVE

DID

mas.

32^
^ (/

PAST

nso

HJ13P

V-

H3DJ

CONJUGATIONS
INTENSIVE FORM

243

ACTIVE MOVEMENT

PASSIVE MOVEMENT

FACULTATIVE
CONTINUED CONTINUED

mas. 25P mas.

/em.

ahol,
constr.

mas. \
fern.)

fern.

FINISHED

mas J

> like the passive

NOMINAL VERB

absol.

constr.

TEMPORAL VERB
FINISHED

mas. J

mas.

fern. )

fern.

TRANSITIVE

mas.

DD1D mas. . . .

fern.

OD1D fem

PAST

mas.
/cm.

331D

wanting

244 THE HEBRAIC TONGUE RESTORED

EXCITATIVE FORM

ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE
CONTINUED CONTINUED

mas. 2DD mas.

fern. ropo /em.

FINISHED

mas

\
>
)

like the passive

NOMINAL VEEB

absol. absol.

constr. ) constr.

TEMPORAL VERB
FUTURE

mas.
fern.

mas. "j
/em.)

TRANSITIVE

3D7 mas.

wanting
fern. Oprr /em.

PAST

mas. I ma. j

v vrftprr v ni3pin

/em. ) /em. )

CONJUGATIONS 245

REFLEXIVE FORM
ACTIVE AND PASSIVE MOVEMENT UNITED

FACULTATIVE

zj ( mas.

IV-.

H f mas 1

g < > wanting

E l/ em j

NOMINAL VERB

absol.

constr.

TEMPORAL VERB
FUTURE

was. v
fem.

TRANSITIVE

mas.

PAST

mew. )

fem. )

246 THE HEBRAIC TONGUE RESTORED

REMARKS ON THE COMPOUND RADICAL
CONJUGATION

TERMINATIVE ADJUNCTION

This conjugation is, in general, only a modification of
the radical conjugation. It seems also that this may be
the intensive form represented by the verb DDlp, for ex-
ample, which has been given as positive form, so that the
following forms may have greater energy.

The root 3D, from which is derived the compound
radical verb D31D, which I give here as type following
the Hebraists, being formed from the sign of interior and
central action 2, and from the sign of circular movement
D expresses necessarily any kind of movement which
operates around a centre. The duplication of the last
character 3, in giving more force to the central point,
tends to bring back the circumference D, and consequent-
ly to intensify the action of turning, of closing in turning,
of enveloping, of surrounding in fact, expressed by the
Terb in question.

POSITIVE FOBM

Active movement. The final character 2 , which has
been doubled to form the compound radical verb^lD^
is only found in the two facultatives. It disappears in all
the rest of the conjugation, which is, in substance, only
the radical conjugation according to the intensive form,
with a few slight differences brought about by the Chaldaic
punctuation. The sole mark by which one can distinguish
it, is the interior point placed in the second character of
the verbal root, to indicate the prolonged accent which
resulted no doubt from the double consonant.

Passive movement. This movement experiences a
great variation in the vowel point. The facultatives and
the nominals are often found marked by the zere, as in
DOJ, becoming dissolved, falling into dissolution; DDfl

CONJUGATIONS 247

to be dissolved, liquified ;?t3il to be profaned, divulged;
etc. It is necessary in general, to be distrustful of the
punctuation and to devote oneself to the meaning

INTENSIVE FORM

This form differs from the intensive radical only in
this; that the Chaldaic punctuation has replaced almost
uniformly the sign 1, by the point holcm. Care must be
taken, before giving it a signification, to examine well the
final character which is doubled; for it is upon it alone
that this signification depends.

EXCITATIVE FORM

Again here the excitative radical form, (exception
being made of the sign *, ) is replaced in the active move-
ment by the point sere. The passive movement is found
a little more characterized by the mother vowel 1, which
one finds added to the verbal root in some persons of the
past.

REFLEXIVE FORM

The characteristic syllable fin, is simply added to
the intensive form, as we have already remarked in the
radical conjugation; but here it undergoes metathesis:
that is to say, when placed before a verb which begins
with the character D, the fi must be transferred to fol-
low this same character, in the same manner as one sees
it in the nominal, where instead of reading DDlDJin one
reads 33lnDfl.

VI.

IRREGULARITIES IN THE THREE CONJUGATIONS

I have already spoken of the trifling anomalies which
are found in verbs beginning with the character N, or end-
ing with the characters J or fi.

Verbs of the three conjugations can be terminated

248 THE HEBRAIC TONGUE RESTORED

with the mother vowels N or H, and in this case they
undergo some variations in their course.

When it is the vowel K, which constitutes the final
character of any verb whatever, as in the radical MD
to come; the compound NTO , to create; the compound
radical N1VJ, to appear; or NiB^, to raise; this vowel
becomes ordinarily mute as to pronunciation, and is not
marked with the Chaldaic point. Nevertheless, as it re-
mains in the different verbal forms, the irregularity which
results from its lack of pronunciation is not perceptible,
and should be no obstacle to the one who studies Hebrew
only to understand and to translate it. The rabbis alone,
who still cantillate this extinct tongue, make a particular
conjugation of this irregularity.

There is no difficulty for us to know that the radical
NO, the action of coming, follows the radical conjuga-
tion,

I shall come 'flN? I came

thou wilt come flNJ thou earnest

N13* he will come K3 he came

etc. etc.

or that the compound Nl"tl or ^^9> the action of creat-
ing, is conjugated in a like manner.

or Nl-0tf I shall create W}? I created

thou wilt create HJOD thou createdst
he will create *TQ he created

etc. etc.

But when it is the vowel H which constitutes the
final character of the verb, then the difficulty becomes
considerable, for this reason. This vowel not only remains
mute, but disappears or is sometimes changed to another
vowel; so that it would be impossible to recognize the

CONJUGATIONS 249

verb, if one had not a model to which it might be related.
Therefore I shall present here this model, taking for type
the nominal Hl^JI or fiVW, and giving the etymological
analysis.

This verb belongs to the rootU, of which I spoke in
the case of the compound radical verb t&flU, and which
contains the idea of some sort of detachment. This root,
united to the sign of expansive movement *?, expresses as
verb, the action of being released from a place, or from
a veil, a vestment, a covering; the action of being shown
uncovered, revealed, released ; being set at liberty ; etc.

It must be observed that the greater part of the verbs
belonging to the three regular conjugations also receive
modifications from what I call the irregular conjugation,
according as they are terminated with the character H,
cither as radical, derivative or compound radical verbs.
Nevertheless there are some verbs "which terminate
in this same character M , ( marked with the interior point
to distinguish it,) which are regular; that is to say, which
follow the derivative conjugation to which they belong.
These verbs are the four following :

the action of excelling, of surpassing, of

exalting

the action of languidly desiring, of languish-
ing

the action of emitting, or of reflecting light
the action of being astonished by its 6clat,
of being dazzled.

250 THE HEBRAIC TONGUE RESTORED

/.
(.

VI.
IRREGULAR CONJUGATIONS

POSITIVE FORM
ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE

CONTINUED CONTINUED

mas. ffTfo mas.

fem.

FINISHED

mas. "I

absol.
constr.

fem.

NOMINAL VERB

absol.
nfyj constr.

TEMPORAL VERB
FUTURE

i y.

2 f""

V-

m,
/

CONJUGATIONS

TRANSITIVE

( mas.

5 2 (/em.
(mas.

< 2 (/em.

(fem.
( mas.

(/em.

PAST

{:}

251

ton

252 THE HEBRAIC TONGUE RESTORED

INTENSIVE FORM
ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE

CONTINUED CONTINUED

mas. ^^0 mas.

/em. *^%yp /em.

FINISHED

alsol
constr.

mas. i
/em. )

mas.
fern.

mas. 1
/em.)

ma * 1 like the passive

/ em ;

NOMINAL VERB

absol.
constr.

TEMPORAL VERB
FUTURE

mas.
/em.

TRANSITIVE

rfaj mas-

fe> }

wanting

PAST

mas.
fern.

CONJUGATIONS 253

EXCITATIVE FORM

ACTIVE MOVEMENT PASSIVE MOVEMENT

FACULTATIVE
CONTINUED CONTINUED

mas. rtyO mas.

/em. ftyO fern.

FINISHED

mas }

' \ like the passive
fern ...... j

NOMINAL VERB

absol. rfryi absol

constr. nl^D corwir.

TEMPORAL VERB
FUTURE

mas. \

rift*

TRANSITIVE

mas. Hn ma*

wantiiv

PAST

mas. \ mas.

mas. \

fem. }

254 THE HEBRAIC TONGUE RESTORED
REFLEXIVE FORM

ACTIVE AND PASSIVE MOVEMENT UNITED
FACULTATIVE

52; (mas.

I fern.

)

wanting

NOMINAL VEEB

absol

..}

constr.

TEMPORAL VERB
FUTURE

mas. 1

/em. )

TRANSITIVE

mas. "I
/em. j

. j

mas. C
Jem. \

CONSTRUCTION OF VERBS 255

CHAPTER X.

CONSTRUCTION OF VERBS: ADVERBIAL RELA-
TIONS: PARAGOGIC CHARACTERS:
CONCLUSION

I.
UNION OF VERBS WITH VERBAL AFFIXES

I call the Construction of Verbs, their union with
the verbal affixes. I have already shown the manner in
which the nominal affixes are united to nouns. It remains
for me to indicate here the laws which follow the verbal
affixes when united to verbs.

These laws, if we omit the petty variations of the
vowel points, can be reduced to this sole rule, namely;
every time that any verbal modification whatsoever, re-
ceives an affix, it receives it by being constructed with it :
that is to say, that if this modification, whatever it may
be, has a construct, it employs it in this case.

Now let us glance rapidly over all the verbal mod-
ifications according to the rank that they occupy in the
table of conjugations.

FACULTATIVES

The facultatives belong to nouns with which they
form a distinct class. When they receive the verbal affi
it is after the manner of nouns.

visiting me (him)

" (them, m.)

" (her)

(them,/.)

" " (him)

" " (them, m.)

" (her)

" (them, /.)

256 THE HEBRAIC TONGUE RESTORED

Those facultatives of the irregular conjugation which
terminate in the character H, lose it in the construct
state.

making me (him)
seeing me (him)
teaching thee (him)
D"p domineering them, m. (him)
JT) them, /. (him)

Hp'pp teaching me (them)

NOMINAL VEBB

I have already given the nominal verb united to the
nominal and verbal affixes. I have been careful, in giving
the table of the different conjugations, to indicate always
the nominal construct, when this construct is distin-
guished from the absolute nominal. So that one might
with a little attention recognize easily any \erb what-
soever, by the nominal when it has the affix. Here are,
besides, some examples to fix the ideas in this respect
and to accustom the reader to the varieties of the punc-
tuation.

*Qj3 or 'pip the action of establishing myself; my

establishment
*DH the action of perfecting myself; my

perfection

the action of restoring myself; my re-
turn, resurrection

the action of visiting myself ; of exam-
ining myself; my examination
the action of being visited by another;

his visit

the action of visiting myself, of in-
specting myself diligently

CONSTRUCTION OF VERBS 257

the action of making her visit, of

arousing her to visit
tne action of occupying, of inhabiting,

of dwelling

flfT] 1 ? the action of bringing forth (/em)
the action of thy approaching (mas) ;

thy approach
the action of giving myself

The emphatic article H, when added to a nominal,
is changed to D, following the rules of the construct state.
the action of loving him greatly
the action of pressing them closely
the action of consecrating me, of anointing

me with holy oil

The irregular conjugation loses sometimes the char-
acter H but more often changes it to fi.

258 THE HEBRAIC TONGUE RESTORED
TEMPORAL VERB

FUTUEE

The sign 1 which is in the greater part of the verbal
modifications of the future, is lost in the construct state.
The final character does not change in the three regular
conjugations. I shall now present in its entirety, one of
the persons of the future, united to the verbal affixes, tak-
ing my example from the derivative conjugation as the
most used.

mas.

IT = I he will visit

fem,.

HD5> ( me

mas.

T1R?!) he will visit

fem.

TtjXPt thee

p
g

mas.

irrp9 or1lp)M he

will visit him

fem.

njnpd'. orPnpfiM he

will visit her

will visit

he will visit
tern. |.|#r; them

It must be observed that the affix 1 is changed quite
frequently to VT, and usually one finds irnpjp* instead

In the irregular conjugation, the temporal modifica-
tions of the future which terminate in the character j"T.
lose this character in being constructed. Here are some
examples, in which I have compared designedly these ir-
regularities and some others of little importance.

CONSTRUCTION OF VERBS 259

he will surround him

thou wilt surround me

thou wilt establish me

he will see me

he will love me

he will crown me with blessings

he will separate me with care

he will make us surrounded

he will bless him fervently

he will see us

she will see me

he will fashion us

he will make me dwell

I will bless them
/
TRANSITIVE

The transitive modifications are very similar to those
of the future: that is to say that the verbal sign 1 dis-
appears in the construct state. The final character re-
mains mute.

visit me ( mas. ) \3np|) visit us

visit me (fern.) UI^Nt^ ask us

hear me D#l give them

gladden me well fin know them

accord me grace ^Q'pr| make us established

lead me ^3p gather us

curse him DIpH consider them

260 THE HEBRAIC TONGUE RESTORED

PAST

In the temporal modifications of the past, the first
person singular and plural, the second and third person
masculine singular, and the third person of the plural,
change only the vowel point in being constructed with
the affixes : but the second and third person of the feminine
singular, and the second of the masculine and feminine
plural, change the final character; as:

conatr.
I visited

jem.
(mas.

2 \ Hhou

I/em. flips

(mas.
[fem.

TRj? he
she

( mas. I

l< > U"Tpd Uir>S we

(fem. )
mas. DJrnp9 1

2 t
fem.

mas.

3 1 } HpS Hp T 5 they "

(fem. l

wnp?)

with affix
I visited thee ^"Oj?? sne visited him

DU'lpJ? we " them

thou " me

WHp$ you " us

he " her P"1p$ they " them

CONSTRUCTION OF VERBS 261

It is needless for me to dwell upon each of these
modifications in particular. I shall conclude by giving
some examples taken from different forms and from dif-
ferent conjugations.

1"lpQ he visited him diligently
he cursed her violently
I encircled thee well
I confirm thee much
thou madest us descend
thou madest us rise
he made himself scattered
he made himself known
he made us silent
he made them return
he placed thee
she placed him
they were placed
he called him
he made him
thou revealedst him
I subdued him
thou foundedst her
she perverted thee
I perceived thee
etc.

262 THE HEBRAIC TONGUE RESTORED

II.
ADVERBIAL RELATIONS

In Chapter IV of this Grammar, I have stated that
the Relation ought to be considered under three connec-
tions, according to the part of speech with which it pre-
serves the most analogy. I have called designative rela-
tion, that which appears to me to belong most expressly
to the sign, and I have treated it under the name of article:
I have then named nominal relation, that which has ap-
peared to me to replace more especially the noun and to
act in its absence, and I have, called it pronoun: now this
latter is what I qualify by the name of adverbial relation,
because it seems to form a sort of bond between the noun
and the verb, and without being either the one or the
other, to participate equally in both. I shall treat of this
last kind of relation under the name of adverb.

I beg my reader to remember that I do not confound
the adverb with the modificative. The latter modifies the
verbal action and gives it the colour of the noun by means
of the qualificative : the adverb directs it and indicates
its use. Thus, gently, strongly, obediently are modifica-
tives; they indicate that the action is done in a manner,
gentle, strong, obedient: above, below, before, after, are
adverbs : they show the direction of the action relative
to things, persons, time, place, number or measure.

When the modern grammarians have said, in speak-
ing of adverbs such as those just cited, that they were
indeclinable, I fear that following Latin forms, they may
be mistaken in this as in many other things. I know
well that the designative relation, for example, the article
which inflects the noun, could not be inflected, unless
there existed a new article for this use; I know well that
the modificative could not be inflected either, since it
contains an implied action which can only be developed
by the verb; but I also know that an adverbial relation,
a veritable relation becoming a noun by a simple deduc-
tion of thought, must be subject to inflection. I can go

ADVERBIAL RELATIONS 263

further. I say that a designative relation, an article, if
it is made absolute, will experience a sort of inflection.
Consider the adverbs below, above, before, after, today,
tomorrow, etc., all these are capable of being inflected to
a certain point. Does not one say : bring that from below
above; place yourself before; speak only after your opin-
ion; consider the usages of today; think of tomorrow, etc.,
etc.?

Nearly all the adverbial relations of the Hebraic
tongue receive the articles and lend themselves to their
movements. Many even have number and gender, as can
be noticed among those here cited.

ADVERBS OF PLACE
I iTfc J *N where? where
JNiO'tf { fiO'N where? wherein
* HO t NO here, in this place
J Dt^ there, in that place
I HOP * 100 hence, whence
: pn outside

inside, within
beyond

between, among
upon, on high
\Sf? : D';) : JD in front of, facing

J niDO down, beneath
: nnri : nrjfl below, from under
after, behind
round about
afar off etc.

264 THE HEBRAIC TONGUE RESTORED

OF TIME

: rtD when, how long
: TV until
then

now

again

continually
before
today

: "1HD tomorrow, yesterday
from before
quickly
etc.

J D"jP
J Di

OF NUMBER
how much more?
one, first
two, second
three
four

five

: WU? six

seven
eight
nine
ten

OP MEASURE

J Tj*N how?
: p thus
: ^ enough
a little

very much
in vain
J '*?? nothing
etc.

ADVERBIAL RELATIONS 265

AFFIRMATIVE ADVERBS

J [ON amen, verily : T]N wholly

J p : rO thus, so etc.

SUSPENSIVE AND INTERROGATIVE
perhaps : DNH J DN is it?

why :|0 lest

because J l^TTO therefore

on account of etc.

NEGATIVES

^ not, no more : *?$ ! }8 nothing

N 1 ? no, not J Dfjn empty

^3 no, not efc.

It is easy to see in glancing through these adverbial
relations that their purpose is, as I have said, to show
the employment of the action, its direction, its measure,
its presence or its absence; and not to modify it. The
action is modified by the modificative nouns. In the
tongues where few nouns exist as in Hebrew for example,
then the verbal form assists. This form which I have
called intensive, lends itself to the intention of the writer,
receives the movement of the sentence and gives to the
verb the colour of the circumstance. This is what an in-
telligent translator ought never to lose sight of in the
idioms of the Orient.

The reader who follows with close attention the prog-
ress of my grammatical ideas, should perceive that after
having traversed the circle of the developments of speech,
under the different modifications of the noun and the verb,
we return to the sign from which we started : for the ad-
verbial relation with which we are at the moment oc-
cupied, differs little from the designative relation and even

266 THE HEBRAIC TONGUE RESTORED

mingles with it in many common expressions. I have al-
ready indicated this analogy, so that one can observe,
when the time comes, the point where the circle of speech
returning to itself, unites its elements.

This point merits attention. It exists between the
affirmative and negative adverb; between yes and no, T]N
and *7tf or PO and N 1 ? : the substance and the verb : it
can have nothing beyond. Whoever would reflect well
upon the force of these two expressions, would see that
they contain not alone the essence of speech but that of
the universe, and that it is only by affirming or denying,
wishing or not wishing, passing from nothingness to being
or from being to nothingness, that the sign is modified,
that speech is born, that intelligence is unfolded, that
nature, that the universe moves toward, its eternal goal.

I shall not dwell upon such speculations. I feel that
to limit every tongue to two elementary expressions, would
be too great a boldness in the state of our present gram-
matical knowledge. The mind encumbered with a multi-
tude of words would hardly conceive a truth of this nature
and would vainly attempt to bring back to elements so
simple, a thing which appears to it so complicated.

But it can, however, be understood that the adverbial
affirmation exists by itself in an absolute, independent
manner, contained in the verb whose essence it consti-
tutes: for every verb is affirmative: the negation is only
its absence or its opposition. This is why, in any tongue
whatsoever, to announce a verb is to affirm : to destroy it is
to deny.

Sometimes without entirely destroying the verb one
suspends the effect: then he interrogates. The Hebrew
possesses two adverbial relations to illustrate this modifi-
cation of speech : DK and DNH : it could be rendered
by is it? but its usage is quite rare. The interrogation
appears to have occurred most commonly in the tongue
of Moses, as it still occurs among most of the meridional
peoples : that is to say, by means of the accent of the voice.

ADVERBIAL RELATIONS

267

It indicates the meaning of the phrase.' Sometimes, as
I have said, the determinative article H, takes an inter-
rogative force.

The negation is expressed by means of the many ad-
verbial relations that I have already given. Those most
in use are N 1 ? and p5*. The former expresses cessation,
opposition, defense: the latter, absence and nothingness.
These merit very particular attention.

Besides, all the adverbial relations without exception,
are connected with the nominal and verbal affixes, and
often form with them ellipses of great force. I am about
to give some of these Hebraisms interpreting word-for-
word when necessary.

JDJ* J VN where- of - him? where-of-
them? (where is he, where
are they?)

behind-thee

: DOT :

: D2Htf3

under me (in my power)

between us and between
thee: between them

before me, before thee, be-
fore us

around me, around you,
around them

again us (we are again)
what! again them? (are
they again?)

a man between (wavering
between two parts)

toward the midst of the
deep (toward the centre of
ethereal spaces, of celestial
spheres, of worlds)

268 THE HEBRAIC TONGUE RESTORED

J D'TpI? riii*5D from between the cheru-
bims (from the midst of
that which represents the
manifold forces)

INTERROGATION

nO what him-to her? (what
did he say to her?)

HO what sin mine? (what is
my sin?)

'0 W-ntf of whom the ox I have
taken? (whose is the ox
that I have taken?

t 7)W'? in Sheol who will point out
to thee? (who will show
thee?)

OTO'ISI and-the-son-of Adam thus
shalt thou - visit - him?
( shalt thou visit him thus,
the son of Adam?)

J 13*7 |1"1N *p who is the Lord of us?

shall I lift mine eyes unto
these hills?

O whence will come help to
me?

DJ< dost thou consider the in-
iquities, Jah!

NEGATION

thou shalt add no more

thou shalt act no more

vindictively

he shall not see

ADVERBIAL RELATIONS 269

I commanded thee not to
eat

of nothing which... because
not

he found no help
* Dnn&t D'Ji 1 ?^ ^ iTi'P'Ni'? not shall-there-be-for-thee

other Gods (there shall
exist no other Gods for
thee )

nt^Jfn X*? thou shalt not make for
thee any image

D'Oil -liy -nn. N^l and - there shall not be
again the waters of deluge,
(the waters of deluge shall
no more be raised )

! 1fi& filDP] rfyzfy not to wound him
I knew it not
and he is not

and thou art not : and they
are not

nothing being spirit in the-
mouth-to-them
(there was nothing spirit-
ual in their mouth)

for nothing of the king
being able with you thing.
( for there is nothing of the
king which may be some-
thing with you)
and nothing seeing, and
nothing knowing and noth-
ing watching (he saw and
he knew and he watched
nothing)

270 THE HEBRAIC TONGUE RESTORED

JTID3 PN >:? for nothing in death to
remember thee (there is no
memory in death of thou
who survives)

HUT Yahweh no more in the
wrath thine shalt thou
chastise me (chastise me
no more in thy wrath)

PARAGOGIC CHARACTERS 271

III.

PABAGOGIC CHARACTERS

The thinkers of the last centuries in their innumerable
labours concerning the tongue of the Hebrews, many of
which are not without merit, must have seen that the He-
braic characters had nearly all an intrinsic value, which
gave force to the words to which they were added. Although
the majority of these savants were very far from going
back to the origin of the sign, and although nearly all of
them discerned that the meaning attached to these char-
acters was arbitrary, they could nevertheless, detect it.
Some, considering more particularly those characters
which appear at the beginning or the end of words to
modify the signification, have chosen six: N/ fl/ */ O/ J
and H: and taking the sound which results from their
union, have designated them by the barbarous name of
heemanthes. Others, selecting only those which chance
appears to insert in certain words or to add them without
evident reason, have named them para gogics; that is to say,
happened. These characters, likewise six in number are:
N/ ft/ '/ ")/ 3 and fi. The only difference which exists be-
tween the heemanthes and the paragogics, is in the latter,
where the vowel 1 is substituted for the consonant D

I might omit further discussion of these characters
since I have already considered them under the relation
of signs; but in order to leave nothing to be desired, I
shall state concisely what the Hebraists have thought of
them.

N In considering this character as belonging to the
heemanthes, the Hebraists have seen that it expressed
force, stability, duration of substance, denomination. As
paragogic, they have taught that it was found without

272 THE HEBRAIC TONGUE RESTORED

motives, added to certain verbal tenses which terminate
in 1, as in the following examples :

NO 1 ?! 1 ! they went JWJ they raised

N*Q they wished etc.

This addition is a sort of redundancy in imitation of
the Arabs. It expresses the force and duration of the ac-
tion.

H Whether this character is ranked among the he-
emanthes, or among the paragogics it is useless for me to
add anything more to what I have said, either as sign, or
as determinative or emphatic article. We know now that
it can begin or terminate all kinds of words, nouns, verbs
or relations.

1 It is not a question here of its astonishing power
of changing the temporal modifications of the verbs, by
carrying to the past those which are of the future, and to
the future those which are of the past. When the Heb-
raists called it paragogic, they considered it simply as
added to certain words without other reasons than of join-
ing them together.

the terrestrial animality (the animal
kingdom)

the son of Beor

the source of the waters

* The Hebraists who have considered this character
as heemanthe, have attributed to it the same qualities as
the vowel tf , but more moral and bearing more upon mind
than upon matter. Those who have treated it as paragogic
have said that it was found sometimes inserted in words
and oftener placed at the end, particularly in the feminine.
They have not given the cause of this insertion or this
addition, which results very certainly from the faculty that

PARAGOGIC CHARACTERS 273

it has as sign, of expressing the manifestation and the
imminence of actions. For example :

with a view to being informed, being

instructed; to inquire

it will be done without interruption:

by myself, openly

an immense crowd of people : a swift

arrow

establishing him with glory

hostile with boldness
D This character placed among the heemanthes by
the Hebraists is found equally at the beginning and the end
of words. When it is at the beginning it becomes, accord-
ing to them, local and instrumental ; it forms the names of
actions, passions and objects. When it is at the end it
expresses that which is collective, comprehensive, generic,
or more intense and more assured. It is very singular that
with these ideas, these savants have been able so often to
misunderstand this sign whose usage is so frequent in
the tongue of Moses. What has caused their error is the
readiness with which they have confused it with the verbal
affix D I shall produce in my notes upon the Cosmogony
of Moses, several examples wherein this confusion has
caused the strangest mistranslation. Here for instance,
are some examples without comment.

t DJPN a truth universal ; a faith immutable
' Dpi* all the day ; a name collective, generic,

universal
J DfiN the whole ; the collective self-sameness ;

the ipseity

ICtyW the universality of time, space, dura-
tion, ages
* DPO he ceased entirely ; he rested wholly

in the general action of declining, of

being lost

274 THE HEBRAIC TONGUE RESTORED

to degrade, to destroy, to ruin entirely

J Among the heemanthes, this character expresses
either passive action and turns back to itself when it ap-
pears at the beginning of words; or, unfoldment and
augmentation when it is placed at the end. Among the
paragogics. it is added without reason, say the Hebraists,
to the verbal modifications terminated by the vowels 1 or
': or is inserted in certain words to soften the pronuncia-
tion. It is evident that even in this case it retains its
character as can be judged by the following examples.
they knew at full length
thou shalt do without neglecting
' JOT*? so as to give generously
he surrounded it well
he closed it carefully
behold his manner of being (his being)
J flu* torment of the soul, sorrow, entire dis-

organization

t p"O? steadfast remembrance, very extended
J [1"ttO well-stored provisions

H The Hebraists who have included this character
among the heemanthes, have attributed to it the property
that it has as sign, of expressing the continuity of things
and their reciprocity. Those who have made it a paragogic
have only remarked the great propensity that it has for
being substituted for the character fl; propensity of which
I have spoken sufficiently. Here are some examples rela-
tive to its reciprocity as sign:

reciprocal sorrow
mutual estrangement, aversion
he desired mutually and continually
5 HOMJl sympathetic sleep

mutual retribution, contribution

CONCLUSION 275

5 IV.

CONCLUSION.

This is about all that the vulgar Hebraists have un-
derstood of the effects of the sign. Their knowledge would
have been greater if they had known how to apply it. Bui
I do not see one who has done so. It is true that in tht
difficulties which they found in the triliteral and dissyl-
labic roots, they applied, with a sort of devotion to the
Hebraic tongue, this application which already very difii-
cult in itself, obtained no results.

I venture to entertain the hope that the reader who
has followed me with consistent attention, having reached
this point in my Grammar, will no longer see in the
tongues of men so many arbitrary institutions, and in
speech, a fortuitous production due to the mechanism of
the organs alone. Nothing arbitrary, nothing fortuitous
moves with this regularity, or is developed with this con-
stancy. It is very true that without organs man would
not speak ; but the principle of speech exists none the less
independently, ever ready to be modified when the organs
are suspectible of this modification. Both the principle
and the organs are equally given, but the former, exists
immutable, eternal, in the divine essence; the latter, more
or less perfect according to the temporal state of the sub-
stance from which they are drawn, present to this prin-
ciple, points of concentration more or less homogeneous
and reflect it with more or less purity. Thus the light
strikes the crystal which is to receive it and is refracted
with an energy analogous to the polish of its surface. The
purer the crystal the more brilliant it appears. A surface
unpolished, sullied or blackened,, gives only an uncertain
dull reflection or none at all. The light remains immutable
although its refracted rays mav be infinitelv varied. In
this manner is the principle of speech developed. Ever
the same au fond, it indicates nevertheless, in its effects
the organic state of man. The more this state acquires

276 THE HEBRAIC TONGUE RESTORED

perfection, and it acquires it unceasingly, the more speech
gives facility to display its beauties.

According as the centuries advance, everything ad-
vances toward its perfection. Tongues experience in this
respect, the vicissitudes of all things, Dependent upon the
organs as to form, they are independent as to principle.
Now this principle tends toward the unity from which it
emanates. The multiplicity of idioms is a reflection upon
the imperfection of the organs since it is opposed to this
unity. If man were perfect, if his organs had acquired all
the perfection of which they were susceptible, one single
tongue would extend and be spoken from one extremity
of the earth to the other.

I feel that this idea, quite true as it is, will appear
paradoxical; but I cannot reject the truth.

From the several simple tongues I have chosen the
Hebrew to follow its developments and make them per-
ceived. I have endeavoured to reveal the material of this
ancient idiom, and to show that my principal aim has been
to make its genius understood and to induce the reader
to apply this same genius to other studies; for the sign
upon which I have raised my grammatical edifice is the
unique basis upon which repose all the tongues of the
world.

The sign comes directly from the eternal principle of
speech, emanated from the Divinity, and if it is not pre-
sented everywhere under the same form and with the same
attributes, it is because the organs, charged with pro-
ducing it exteriorly, not only are not the same among all
peoples, in all ages and under all climates, but also be-
cause they receive an impulse which the human mind
modifies according to its temporal state.

The sign is limited to the simple inflections of the
voice. There are as many signs possible as inflections.
These inflections are few in number. The people who have
distinguished them from their different combinations, re-
presenting them by characters susceptible of being linked

CONCLUSION 277

together, as one sees it in the literal alphabet which we
possess, have hastened the perfecting of the language with
respect to the exterior forms; those who, blending them
with these same combinations have applied them to an
indefinite series of compound characters, as one sees among
the Chinese, have perfected its interior images. The Egyp-
tians who possessed at once the literal sign and the hiero-
glyphic combination, became, as they certainly were in
the temporal state of things, the most enlightened people
of the world.

The different combinations of signs constitute the
roots. All roots are monosyllabic. Their number is lim-
ited; for it can never be raised beyond the combinations
possible between two consonant signs and one vocal at the
most. In their origin they presented only a vague and
generic idea applied to all things of the same form, of the
same species, of the same nature. It is always by a restric-
tion of thought that they are particularized. Plato who
considered general ideas as preexistent, anterior to par-
ticular ideas, was right even in reference to the formation
of the words which express them. Vegetation is conceived
before the vegetable, the vegetable before the tree, the tree
before the oak, the oak before all the particular kinds.
One sees animality before the animal, the animal before
the quadruped, the quadruped before the wolf, the wolf
before the fox or the dog and their diverse races.

At the very moment when the sign produces the root,
it produces also the relation.

Particular ideas which are distinguished from general
ideas, are assembled about the primitive roots which
thenceforth become idiomatic, receive the modifications of
the sign, combine together and form that mass of words
which the different idioms possess.

Nevertheless the unique verb until then implied, ap-
propriates a form analogous to its essence and appears in
speech. At this epoch a brilliant revolution takes place in
speech. As soon as the mind of man feels it, he is pen-
etrated by it. The substance is illumined. The verbal

278 THE HEBRAIC TONGUE RESTORED

life circulates. Thousands of nouns which it animates
become particular verbs.

Thus speech is divided into substance and verb. The
substance is distinguished by gender and by number, bj
quality and by movement. The verb is subject to move-
ment and form, tense and person. It expresses the dif-
ferent affections of the will. The sign, which transmits
all its force to the relation, binds these two parts of speech,
directs them in their movements and constructs them.

Afterward all depends upon the temporal state of
things. At first a thousand idioms prevail in a thousand
places on the earth. All have their local physiognomy.
All have their particular genius. But nature obeying the
unique impulse which it receives from the Being of beings,
moves on to unity. Peoples, pushed toward one another
like waves of the ocean, rush and mingle together, losing
the identity of their natal idiom. A tongue more extended
is formed. This tongue becomes enriched, is coloured and
propagated. The sounds become softened by contact and
use. The expressions are numerous, elegant, forceful.
Thought is developed with facility. Genius finds a docile
instrument. But one, two or three rival tongues are equal-
ly formed; the movement which leads to unity continues.
Only, instead of some weak tribes clashing, there are en-
tire nations whose waves now surge, spreading from the
north to the south and from the Orient to the Occident.
Tongues are broken like political existences. Their fusion
takes place. Upon their common debris rise other nations
and other tongues more and more extended, until at last
one sole nation prevails whose tongue enriched by all the
discoveries of the past ages, child and just inheritor of all
the idioms of the world, is propagated more and more,
and takes possession of the earth.

O France! O my Country! art thou destined to so
great glory? Thy tongue, sacred to all men, has it received
from heaven enough force to bring them back to unity of
Speech? It is the secret of Providence.

RADICAL VOCABULARY 279

PREFATORY NOTE

After all that I have said in my Grammar, both con-
cerning the force of the sign and the manner in which
it gives rise to the root, there remains but little to be
added. The strongest argument that I can give in favour
of the truths that I have announced upon this subject,
is undoubtedly the Vocabulary which now follows. I ven-
ture to say that the attentive and wisely impartial reader
will see with an astonishment mingled with pleasure, some
four or five hundred primitive roots, all monosyllables
resulting easily from the twenty-two signs, by twos, ac-
cording to their vocal or consonantal nature, developing
all universal and productive ideas and presenting a means
of composition as simple as inexhaustible. For as I have
already said, and as I shall often prove in my notes, there
exists not a single word of more than one syllable, which
is not a compound derived from a primitive root, either
by the amalgamation of a mother vowel, the adjunction
of one or several signs, the union of the roots themselves,
the fusion of one in the other, or their contraction.

This great simplicity in the principles, this uniform-
ity and this surety in the course, this prodigious richness
of invention in the developments, had caused the an-
cient sages of Greece, those capable of understanding and
appreciating the remains of the sacred dialect of Egypt,
to think that this dialect had been the work of the priests
themselves who had fashioned it for their own use; not
perceiving, from the irregular turn pursued by the Greek
idiom and even the vulgar idiom then in use in Lower
Egypt, that any tongue whatsoever, given its own full
sway, might attain to this degree of perfection. Their
error was to a certain point excusable. They could not
know, deprived as they were of means of comparison,
the enormous difference which exists between a real
mother tongue and one which is not. The merit of the
Egyptian priests was not, as has been supposed, in having
invented the ancient idiom, which they used instead of

280 THE HEBRAIC TONGUE RESTORED

the sacred dialect, but in having fathomed the genius, in
having well understood its elements, and in having been
instructed to employ them in a manner conformable with
their nature.

The reader will discern, in glancing through the
Vocabulary which I give and which I have restored with
the utmost care possible, to what degree of force, clarity
and richness, the tongue whose basis it formed, could at-
tain; he will also perceive its usefulness in the hands of
the wise and studious man, eager to go back to the origin
of speech and to sound the mystery, hitherto generally
unknown, of the formation of language.

The universal principle is not for man. All that falls
beneath his senses, all that of which he can acquire a real
and positive understanding is diverse. God alone is one.
The principle which presides at the formation of the
Hebrew is not therefore universally the same as that
which presides at the formation of Chinese, Sanskrit or
any other similar tongue. Although issued from a com-
mon source which is Speech, the constitutive prin-
ciples of the tongues differ. Because a primitive root
formed of such or such sign, contains such a general idea
in Hebrew, it is not said for that reason that it ought to
contain it in Celtic. Very close attention must be given
here. This same root can, on the contrary, develop an op-
posite idea; and this occurs nearly always when the spirit
of a people is found in contradiction with that of another
people concerning the sentiment which is the cause of
the idea. If a person, reading my Vocabulary, seeing the
most extended developments follow the simplest premises,
and discovering at first glance irresistible relations in
Hebrew with his own language and the ancient or modern
tongues which ho knows, ventures to believe that Hebrew
is the primitive tongue from which all the others descend,
he would be mistaken. He would imitate those number-
less systematic scholars who, not understanding the vast
plan upon which nature works have always wished to
restrict it to the narrow sphere of their understanding.

RADICAL VOCABULARY 281

It is not enough to have grasped the outline of one single
figure to understand the arrangement of a picture. There
is nothing so false, from whatever viewpoint one considers
it, as that impassioned sentence which has become a philos-
ophic axiom : db uno disce omnes. It is in following this
idea that man has built so many heterogeneous edifices
upon sciences of every sort.

The Radical Vocabulary which I give is that of Heb-
rew; it is therefore good primarily for the Hebrew; se-
condarily, for the tongues which belong to the same stock,
such as Arabic, Coptic, Syriac, etc; but it is only in the
third place and in an indirect manner that it can be of
use in establishing the etymologies of Greek or Latin, be-
cause these two tongues having received their first roots
from the ancient Celtic, have with Hebrew only coinciden-
tal relations given them by the universal principle of
speech, or the fortuitous mixture of peoples: for the Cel-
tic, similar to Hebrew, Sanskrit and Chinese in all that
comes from the universal principle of speech, differs essen-
tially in the particular principle of its formation.

The French, sprung from the Celtic in its deepest
roots, modified by a mass of dialects, fashioned by Latin
and Greek, inundated by Gothic, mixed with Frank and
Teutonic, refashioned by Latin, repolished by Greek, in
continual struggle with all the neighbouring idioms; the
French is perhaps, of all the tongues extant today upon
the face of the earth, the one whose etymology is most dif-
ficult. One cannot act with too much circumspection in
this matter. This tongue is beautiful but its beauty lies
not in its simplicity : on the contrary, there is nothing so
complicated. It is in proportion as one is enlightened con-
cerning the elements which compose it, that the difficulty
of its analysis will be felt and that unknown resources will
be discovered. Much time and labour is necessary before
a good etymological dictionary of this tongue can be pro-
duced. Three tongues well understood, Hebrew, Sanskrit
and Chinese can, as I have said, lead one to the origin of
speech; but to penetrate into the etymological details of

282 THE HEBRAIC TONGUE RESTORED

French, it would be necessary to know also the Celtic, and
to understand thoroughly all the idioms which are derived
therefrom and which directly or indirectly have furnished
expressions to that of the Gauls, our ancestors, of the
Romans, our masters, or of the Franks, their conquerors.
I say to understand thoroughly, for grammars and vocab-
ularies ranged in a library do not constitute real know-
ledge. I cannot prove better this assertion than by citing
the example of Court de Gebelin. This studious man un-
derstood Greek and Latin well, he possessed a slight know-
ledge of the oriental tongues as much as was possible in
his time; but as he was ignorant of the tongues of the
north of Europe or at least as their genius was unfamiliar
to him, this defect always prevented his grasping in their
real light, French etymologies. The first step which he
took in this course, was an absurd error which might have
brought entire discredit upon him if there had been any-
one capable of detecting his mistake. He said, for ex-
ample, that the French word abandon was a kind of ellipt-
ical and figurative phrase composed of three words a-ban-
don; and that it signified a gift made to the people, taking
the word ban for the people, the public. Besides it is not
true that the word ban may signify people or public in the
sense in which he takes it, since its etymology proves that
it has signified common or general, 1 it was not necessary
to imagine an ellipsis of that force to explain abandon.
It is only necessary to know that in Teutonic band is a

i We still say banal to express that which is common. It is worthy
of notice that the word banal goes back to the Gallic root ban, which
in a restricted sense characterizes a woman; whereas its analogues
common and general are attached, the one to the Celtic root gwym,
cwym or kum, and the other to the Greek root TW, which is derived
from it; now these two roots characterize alike, a woman, and ali
that which is joined, united, communicated, or generated, produced.
Cym in Gallic-Celtic, Suv or 2u/* in Greek, cum in Latin, servas equally
the designative or adverbial relation, to express with. The Greek
word yafteiv signifies to be united, to marry, to take wife, and the
word gemein which, in modern German holds to the same root, is
applied to all that is common, general.

RADICAL VOCABULARY 283

root expressing all that is linked, retained, guarded, and
that the word olin or ohnc, analogous to the Hebrew [V*
is a negation which being added to words, expresses ab-
sence. So that the compound band-ohne or aband-ohn,
with the redundant vowel, is the exact synonym of our
expressions abandon or abandonment.

Court de Gebelin made a graver mistake when he
wrote that the French word verite is derived from a so-
called primitive root var, or ver, which according to him
signified water and all that which is limpid and trans-
parent as that element : for how could he forget that in the
Celtic and in all the dialects of the north of Europe the
root war, wer, wir, or wahr, ward, develops the ideas of
being, in general, and of man in particular, and signifies,
according to the dialect, that which is, that which was,
and even becomes a sort of auxiliary verb to express that
which will be? It is hardly conceivable.

Now if a savant so worthy of commendation has been
able to go astray upon this point in treating of French
etymologies, I leave to the imagination what those who
lack his acquired knowledge would do in this pursuit.

Doubtless there is nothing so useful as etymological
science, nothing which opens to the meditation a field so
vast, which lends to the history of peoples so sure a link ;
but also, nothing is so difficult and nothing which demand?
such long and varied preparatory studies. In the past
century when a writer joined to Latin, certain words of
Greek and of bad Hebrew, he believed himself a capable
etymologist. Court de Gebelin was the first to foresee the
immensity of the undertaking. If he has not traversed
the route he has at least had the glory of showing the way.
Notwithstanding his mistakes and his inadvertencies
which I have disclosed with an impartial freedom, he is
still the only guide that one can follow, so far as general
maxims are concerned, and the laws to be observed in the
exploration of tongues. I cannot conceive how a writer
who appears to unite so much positive learning as tiie one

284 THE HEBRAIC TONGUE RESTORED

who has just published a book in German full of excellent
views upon the tongue and science of the Indians 1 can
have misunderstood the first rules of etymology to the
point of giving constantly for roots of Sanskrit, words of
two, three and four syllables ; not knowing or feigning not
to know that every root is monosyllabic; still less can I
conceive how he has not seen that, in the comparison of
tongues, it is never the compound which proves an original
analogy, but the root. Sanskrit has without doubt deep
connection with ancient Celtic and consequently with
Teutonic, one of its dialects; but it is not by analyzing
about thirty compound words of modern German that
these connections are proved. To do this one must go
back to the primitive roots of the two tongues, show their
affinity, and in compounds, inevitably diverse, distinguish
their different genius and give thus to the philosopher
and historian, materials for penetrating the esprit of these
two peoples and noting their moral and physical revolu-
tions.

In this Prefatory Note, my only object has been to
show the difficulty of the etymological science and to warn
the overzealous reader as much as possible, against the
wrong applications that he might make in generalizing
particular principles, and against the errors into which
too much impetuosity might lead him.

1 Ueber die Sprache und Weisheit der Indier. . . I vol. in-8 Heidel-
berg. 1808.

The
Hebraic Tongue Restored

HEBRAIC ROOTS.

RADICAL VOCABULARY

SERIES OF HEBRAIC ROOTS.

J$ A. First 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 hiero-
glyphic acceptation, it characterizes unity, the central
point, the abstract principle of a thing. As sign, it ex-
presses 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 H
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 in-
terior activity produces a root whence come all ideas of
productive cause, efficient will, determining movement,
generative force. In many ancient idioms and particular-

ly in the Persian ^1, this root is applied especially to the
aqueous element as principle of universal fructification.

2N All ideas of paternity. Desire to have: a
father : fruit. In reflecting upon these different significa-
tions, which appear at first incongruous, one will perceive
that they come from one another and are produced mu-
tually.

The Arabic wl contains 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

287

288 THE HEBRAIC TONGUE RESTORED

the earth. As verb * it is the action of tending toward a
desired end, proceeding, returning, etc.

DX or DDK (intensive] That which grows, is pro-
pagated: vegetation, germination.

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

DIN (comp.) This is, in a broader sense, the Uni-
versal 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.

JJ$ AG. This root, which is only used in composi-
tion, characterizes in its primitive acceptation, an acting

thing which tends to be augmented. The Arabic r-1 ex-
presses ignition, acrimony, intense excitation.

JN The Chaldaic ^N signifies a lofty, spreading
tree: the Hebrew p3N a walnut tree: the Arabic r-ji con-
tains every idea of magnitude, physically as well as mo-
rally.

l In order to conceive this root ^_j\ according to its verbal form,

we must consider the last character ^ doubled. 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 de-
fective and for this reason are called surd verbs. These grammarians
regard only as radical, the verbs formed of three characters according

to the verb l^j to 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.

RADICAL VOCABULARY 289

AD. This root, composed of the signs of power
and of physical divisibility, indicates every distinct, single
object, taken from the many.

The Arabic il conceived in an abstract manner and
as adverbial relation, expresses a temporal point, a de-
termined epoch : when, whilst, whereas.

*1N That which emanates from a thing: the power
of division, relative unity, an emanation; a smoking fire
brand.

TIN (comp.) That which is done because of or on
occasion of another thing : an affair, a thing, an occurrence.

"VK (coinp.) Every idea of force, power, necessity:
see T.

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 Gebelin, vary-
ing but slightly as to sound, vary infinitely according to
the degree of force with which they are pronounced. Sug-
gested 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.

HN 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.

niN Determined will: action of willing, desiring,
tending toward an object; See IN*

rptf or TTN Manifested will : place of the desire, ob-

290 THE HEBRAIC TONGUE RESTORED

feet of the will, represented by the adverbial relation
where. See 'K,

DHtt ( comp. ) Action of desiring, loving, willing. See

7HN (comp.) A raised, fixed place, where one dwells

by choice, o tent. See 'TX.

^ AO. The potential sign united to the univer-
sal 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 dis-
cerns only a sentiment of incertitude, of doubt, which
becomes extinct in the prepositive relation or.

The Arabic jl has exactly the same meaning.

y\K (comp.) Desire acting interiorly. See 2N.

T)K (comp.) Desire acting exteriorly. See "IN.

fTltf (comp.) Action of longing ardently, desiring,
inclining with passion. See TIN .

^IK (comp.) Desire projected into space, represented
by the adverbial relation perhaps. See *?&<

[IK (comp.) Desire vanishing, being lost in space in
nothingness. See |N

tyiK (comp.) Action of drawing into one's will. See
r|N.

PN (comp.) Action of hastening, pressing toward a

desired end. See f$

*)1X (comp.) Desire given over to its own movement,
producing ardour, fire; that which burns, in its literal as
well as its figurative sense. See "IN.

niN (comp.) Action of having the same desire, the
same will; agreeing, being of the same opinion. See fitf

RADICAL VOCABULARY 291

f J{ AZ. This root, but little used in Hebrew, de-
signates a fixed point in space or duration; a measured
distance. It is expressed in a restricted sense by the ad-
verbial relations there or then.

The Arabic j\ characterizes a sort of locomotion, agi-
tation, pulsation, bubbling, generative movement. As verb
it has the sense of giving a principle; of founding. The
Chaldaic N?K expresses a movement of ascension accord-
ing to which a thing is placed above another in conse-
quence of its specific gravity. The Ethiopic 3HH (azz) de-
velops all ideas of command, ordination, subordination.

DN This is, properly speaking, the action of gas
which is exhaled and seeks its point of equilibrium : figu-
ratively, it is the movement of the ascension of fire, ether,
gaseous fluids in general.

AH. The potential sign united to that of
elementary existence fl, image of the travail of nature,
produces a root whence result all ideas of equilibrium,
equality, identity, fraternity. When the sign H character-
izes principally an effort, the root HK takes the meaning
of its analogues JN ?]N. and 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.

flN Brother, kinsman, associate, neighbour: the
common hearth where all assemble.

The Arabic \ contains all the meanings attributed
to the Hebrew IIN

HN and "inN One : first : all ideas attached to ident-
ity, to unity.

^HN All ideas of junction, adjunction, union, re-
conciliation. Bulrush, reed, sedge.

NIK (comp.) All ideas of adhesion, apprehension,
agglomeration, union, possession, heritage.

292 THE HEBKAIC TONGUE RESTORED

(comp.) That which is other, following, pos-
terior; those who come after, who remain behind ; des-
cendants, etc.

^J$ AT. This root is scarcely used in Hebrew ex-
cept to describe a sound, or a slow, silent movement. The

Arabic il expresses any kind of murmuring noise.
COX A magic murmur; witchcraft, enchantment.

*ij$ AI. Power accompanied by manifestation, forms
a root whose meaning, akin to that which we have found
in the root 1tf , 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. A re-
markable thing is, that if the root ^K is represented in
its most abstract acceptation by the prepositive rela-
tion or, the root 'K is represented, in the same accepta-
tion, by the adverbial relation where.

The Arabic ^\ expresses the same assent of the
will, being restricted to the adverbial relation yes. As
pronominal relation, <^l distinguishes things from one
another; when this root is employed as verb it expresses
in <^l or <^jl the action of being fixed in a determined
place, choosing an abode, being united voluntarily to a
thing; etc.

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

y& ( comp. ) Every idea of antipathy, enmity, anim-
adversion. It is an effect of the movement of contrac-
tion upon the volitive centre 'N by the sign of interior
activity 3.

RADICAL VOCABULARY 293

Ttf (comp.) A vapour, an exhalation, a contagion:
(hat which is spread without. See "V.

*N and JTK Every exact centre of activity: in a
restricted sense, a vulture, a crow: in an abstract sense,
ir here, there where.

*]'N (comp.) The restriction of place, of mode;
where and in what fashion a thing acts, represented by
the adverbial relations wherefore? hoic? thus? See *]N.

^N (comp.) A ram, a deer; the idea of force united
to that of desire. See *?K .

O'N (comp.) Every formidable object^ every being
leaving its nature; a monster, a giant. It is the root'Ni
considered as expressing any centre of activity whatso-
ever, which assumes the collective sign P to express a
disordered will, a thing capable of inspiring terror.

|*N Absence of all reality. See [N

tJ^tf (comp.) Intellectual principle constituting man.
I shall explain in the notes how the root *^ > united to the
root BWi has formed the compound root '*>* which has
become the symbol of intellectual man.

JVK (comp.) Every idea of constancy, tenacity of
will : that which is rude, harsh, rough, obstinate.

7jfc$ ACH. This root, composed of the feigns of power

and of assimilation, produces the idea of every compres-
sion, 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 figu-
rative and hieroglyphic sense it is the symbol of concen-
tric movement tending to draw near. The contrary move-
ment is expressed by the opposed root /H or ?X.

It must be observed as a matter worthy of the greatest
attention, that in an abstract sense the root T|K represents
the adverbial relation yes, and the root *?{< the adverbial

294 THE HEBRAIC TONGUE RESTORED

relation no. The root T]N expresses again in the same
sense, but, however, certainly.

The Arabic &\ contains, as the Hebrew ?]N' all ideas
of pressure, compression, vehemence.

TpN The Arabic ^j\ signifies anger, malice, hateful
passion. The Syriac JLao{ is a name of the devil.

?VN 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.
7^ 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 re-
lations to, toward, for, by, against, upon, beneath, etc.

The Arabic Jl is employed as the universal desig-
native relation the, of the, to the, etc. As verb, it ex-
presses 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.

*?N and T^N (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.

^Htf A raised dwelling, a tent.

'TlK Action of rising, extending, vanishing, filling
time or space.

7*X 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.

RADICAL VOCABULARY 295

AM. The potential sign united to that of ex-
terior activity; as collective sign it produces a root which
develops all ideas of- passive and conditional casuality,
plastic force, formative faculty, maternity.

ON 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 tf , gives place to the sign of mate-
rial nature # , then the root Dtf loses its conditional dubi-
tative expression and takes the positive sense expressed by
ivith.

The Arabic *\ contains 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 rul-
ing, establishing in principle, serving as cause; as ad-
verbial relation it is a sort of dubitative, conditional in-
terrogation exactly like the Hebrew ON ; but what is quite

remarkable is, that the Arabic root *\ , in order to ex-
press the* adverbial relation with, does not take the sign
of material nature # before that of exterior activity 0>
it takes it after ; so that the Arabic instead of saying 0)7,
says in an inverse manner * . This difference proves
ihat 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 D#, and not from **.

DIN This modification, not used in Hebrew, signi-
fies in Chaldaic the basis of things.
D'K See **

!{$ AN.
BS of the

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

296 THE HEBRAIC TONGUE RESTORED

The Arabic ^\ used as verb, signifies to sigh, to com-
plain.

|1K Every idea of pain, sorrow, trouble, calamity.

[N The signs which compose this root are those of
power and of individual existence. They determine to-
gether the seity, sameness, selfsameness, or the me of the
being, and limit the extent of its circumscription.

fX In a broader sense, it is the sphere of moral acti-
vity; in a restricted sense, it is the 'body of the being. One
says in Hebrew, *JN /; as if one said my sameness, that
which constitutes the sum of my faculties, my circumscrip-
tion.

The Arabic ^\ develops in general the same ideas as

the Hebrew JK In a restricted sense this root expresses,
moreover, the actual time, the present; as adverbial re-
lation it is represented by, that, but, provided that.

fltf When the root |K has received the universal
convertible sign, it becomes the symbol of being, in general.
In this state it develops the most opposed ideas. It ex-
presses all and nothing, being and nothingness, strength
and weakness, virtue and vice, riches and poverty; ac-
cording 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 cer-
tain point, by enlightening or obscuring the mother vowel
1 in this manner :

( TIN virtue, strength ")
? N the being < > etc.

( pX vice, weakness j

['K When the sign of manifestation replaces tha
convertible sign in the root JK, it specifies the sense; but
in a fashion nevertheless, of presenting always the con-
trary of what is announced as real: so that wherever the
word pi* is presented it expresses absence.

RADICAL VOCABULARY 297

AS. Root but little used in Hebrew where it is
ordinarily replaced by IP'tf . The Arabic ^\ presents all
ideas deduced from that of basis. In several of the an-
cient 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, not-
withstanding all its revolutions, this absolute denomina-
tion.

The Chaldaic *DN has 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.

y^ AH. Root not used in Hebrew. It is an onom-
atopoetic sound in the Arabic J, ah! alas! used in de-
fending something. The Chaldaic )?N, characterizes
vegetable matter.

The Arabic expression *\j as a defense, a rejection,

gives rise to the compound word A-P\ which signifies an
ironical hyperbole.

r|J$ APH. Sign of power united to that of speech,

constitutes a root, which characterizes in a broad sense,
that which 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 Arabic ^Jl is an onomatopoetic root, developing
all ideas of disgust, ennui, indignation. In the ancient
language it was received in the same sense as the Hebrew
]N, and represented the adverbial relation ichy.

t\tf That part of the mind called apprehension, or

298 THE HEBRAIC TONGUE RESTORED

comprehension. In a very restricted sense, the nose: figu-
ratively, wrath.

Fptf 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.

V ATZ. Every idea of bounds, limits; of repres-
sing force, term, end.

The Arabic ^\ expresses in general, that which is
closed and restricted; the central point of things. The
Chaldaic ftf contains every idea of pressure and com-

pression. The analogous Arabic root ^Je>\ in the modern
idiom, signifies every kind of doubling, reiteration. In
conceiving the root ^\ as representing the centre, sub-

stance, depth of things, one finds, in its redoubling ^U*!
a very secret, very hidden place; a shelter, a refuge.

j*)N Action of hastening, drawing near, pushing to-
icard an end. .

ACQ. Every idea of vacuity. Root little used
in Hebrew except in composition.

The Hebrew word p'N signifies literally, a wild goat;
the Arabic j' as 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. Hieroglyphically "IX was represented
by the straight line, and W$ by the circular line. *1K>

RADICAL VOCABULARY 299

conceived as elementary principle, indicated direct move-
ment, rectilinear; JTN relative movement, curvilinear,
gyratory.

"IN That which belongs to the elementary principle,
that which is strong, vigorous, productive.

The Arabic j\ offers the same sense as the Hebrew. It
is ardour, impulse in general : in a restricted sense, amor-
ous ardour ; action of giving oneself to this ardour ; union
of the sexes.

*)N or IN' That which flows, that which is fluid : a
river. The Chaldaic *IN or "VN signfies air.

"TIN Fire, heat; action of burning.

TIN Light; action of enlightening, instructing. Life,
joy, felicity, grace; etc.

T)N (intcns.) In its excessive force, this root de-
velops the ideas of cursing, of malediction.

-TIN (comp.) Tapestry, woven material.

mN (comp.) A gathering, a mass.

HN (comp.) A cedar.

TON (comp.) Every prolongation, extension, slack-
ness.

or in Chaldaic p"lN (comp.) The earth.

ASH. This root, as the preceding one, is sym-
bol of the elementary principle whatever it may be. It
is to the root *1N, what 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 circumfer-
ence, every relative force. In a more restricted sense it is
fire considered in the absence of every substance.

t^N The Hebraic genius confounds this root with
the root DN, 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.

300 THE HEBRAIC TONGUE RESTORED

The Arabic ^1 designates that which moves with agi-
lity, vehemence. This idea ensues necessarity from that at-
tached to the mobility of fire L^X,

*IK Action of founding, making solid, giving force
and vigour.

(comp.) Power, majesty, splendour.
(comp.} Man. See 'X,

ATH. The potential sign united to that of sym-
pathy 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
[tf in what the former designates as the active existence
of being, I, and what the latter designates as the passive
or relative existence, tliee. [X is the subject, following the
definition of the Kantist philosophers ; J"IN is the object.

fitf That which serves as character, type, symbol,
sign, mark, etc.

rV)X or JTX The being, distinguished or manifested
by its sign; that which is real, substantial, material, con-
sistent. In the Chaldaic, J"VX signifies that irhich is, and
JT 1 ? that which is not.

The Arabic ^\ or ^1 indicates as noun, an irresis-
tible argument, supernatural sign, proof; as verb, it is the
action of convincing by supernatural signs or irresistible
arguments.

3 B. BH. This character, as consonant, belongs to
the labial sound. As symbolic image it represents the
mouth of man, his dwelling, his interior. As gram-
matical sign, it is the paternal and virile sign, that of in-
terior and active action. In Hebrew, it is the integral
and indicative article expressing in nouns or actions, as
I have explained in my Grammar, almost the same more-

RADICAL VOCABULARY 301

ment as the extractive article D, but with more force
and without any extraction or division of parts.
Its arithmetical number is 2.

^2 BA - Tne sig 11 of interior action united to that
of power, image of continuity, forms a root, whence is
drawn all ideas of progression, gradual going, coming;
of passage from one place to another; of locomotion.

The Arabic \> indicates in the ancient idiom, a move-
ment of return.

N12 Action of coming, becoming, happening, bringing
to pass; action of proceeding, going ahead, entering, etc.

"1XD (comp.) That which is put in evidence, is
manifested, etc.; in its literal sense a fountain. See *O

&^&O (comp.) That which becomes stagnant, which
is corrupt. See Kft.

22 BB. Every idea of interior void, of exterior
swelling.

3D Pupil of the eye. In Chaldaic, an opening, a door.

The Arabic ,_ has the same sense.

M Action of being interiorly void, empty; every
image of inanity, vacuity.

J2 BG. That which nourishes; that is to say, that
which acts upon the interior; for it is here a compound
of the root JIN united to the sign D

The Arabic & expresses in general an inflation, an
evacuation ; it is in a restricted sense in ^l , the action of

permitting, letting go. As onomatopoetic root ^ char-
acterizes the indistinct cry of a raucous voice.

^2 BD. The root "IN, which characterizes every
object distinct and alone, being contracted with the sign
of interior activity, composes this root whence issue ideas

302 THE HEBRAIC TONGUE RESTORED

of separation, isolation, solitude, individuality, particular
existence.

From the idea of separation comes that of opening;
thence that of opening the mouth which is attached to this
root in several idioms, and in consequence, that of chat-
tering. babbling, jesting, boasting, lying, etc.

The Arabic JO signifies literally middle, between. As
verb, this root characterizes the action of dispersing.

BH. Onomatopoetic root which depicts the
noise made by a thing being opened, and which, represent-
ing it yawning, offers to the imagination the idea of a
chasm, an abyss, etc.

IPO An abyss, a thing whose depth cannot be fath-
omed, physically as well as morally. See HPT.

The Arabic *, as onomatopoetic root characterizes
astonishment, surprise. The Arabic word <u^ which is
formed from it, designates that which is astonishing, sur-
prising; that which causes admiration. V# signifies to
be resplendent, and *l glorious.

tO!"O (comp.) Marble; because of its weight. See

DH.

7PQ (comp.} A rapid movement which exalts,
which transports, which carries one beyond self: frightful
terror. See /l

OrQ (comp.) Everything which is raised, extend-
ed, in any sense; as a noise, a tumult; a corps, a troop:
it is literally a quadruped. See DH.

|fO (comp.) Every guiding object; literally the
finger.

]^ BZ. The root ttf, which depicts the movement
of that which rises to seek its point of equilibrium, being
contracted with the sign of interior activity, furnishes all

RADICAL VOCABULARY 303

ideas which spring from the preeminence that one assumes
over others, of pride, presumption, etc.

The Arabic j- signifies literally, the action of grow-
ing, sprouting, putting forth shoots.

PQ Action of rising above others, despising them,
humiliating them: every idea of disdain, every object of
scorn.

TQ (intens.) In its greatest intensity, this root
signifies to deprive others of their rights, of their pro-
perty ; to appropriate them : thence every idea of plunder.

The Arabic jy has the same sense. The word j\*
signifies a bird of prey, a vulture.

H. This root is used in Hebrew only in com-
position. The Ethiopic /i^iA (baha) signifies every kind
of acid, of ferment.

The Arabic ^ signifies in the modern idiom, to blow
water beticeen the lips.

^rO (comp.) Fruit which begins to mature, which
is still sour; an early fruit; metaphorically, a thing which
annoys, which fatigues.

fPO (comp.) The test of a fruit to judge if it is
ripe; metaphorically, any kind of experiment.

^I"O (comp.) An examination, a proof; in conse-
quence, that which is examined, proved, elected.

J23 BT. The root ON, which depicts a sort of dull
noise, of murmuring, being contracted with the sign of
interior activity, characterizes that which sparkles, glis-
tens: it is a vapid and thoughtless locution, futile dis-
course.

The Arabic ^ indicates that which cuts off physi-

cally as well as morally. The onomatopoeia Ja , char-
acterizes that which falls and is broken.

304 THE HEBRAIC TONGUE RESTORED

DD3 (intens.) A flash of wit; a spark.
VQ (comp.) Crystal. That which throws out
brightness, sparks. An emerald, marble, etc.

^2 BI. Root analogous to the roots N3, I"O. ID.
which characterize the movement of a thing which ad-
vances, appears evident, comes, opens, etc. This applies
chiefly to the desire that one has to see a thing appear, an
event occur, and that one expresses by would to God!

['3 (comp.) See J'
"VD (comp.) See "O
TO (comp.) See fO.

Tp BCH. The root TjN which develops all ideas

of compression, being united to the sign of interior acti-
vity, forms the root ?]D, whose literal meaning is lique-
faction, fluxion, resulting from a somewhat forceful grasp,
as expressed by the Arabic & . Thence Tp, the action
of flowing, dissolving in tears, weeping. Every fluid
accruing from contraction, from contrition: an overflow-
ing, a torrent, tears, etc.

The Arabic di has exactly the same meaning.

Tp3 State of being afflicted by pain, saddened to
tears.

BL. This root should be conceived according
to its two ways of composition : by the first, the root ^K ,
which designates elevation, power, etc., is united to the
sign of interior activity 3J by the second, it is the sign
of extensive movement *?, which is contracted with the
root fcG, whose use is, as we have seen, to develop all
ideas of progression, gradual advance, etc. : so that it is,
in the first case, a dilating force, which acting from the
centre to the circumference, augments the volume of

RADICAL VOCABULARY 305

things, causing a kind of bubbling, swelling; whereas in
the second it is the tLmg itself which is transported or
which is overthrown without augmenting in volume.

^3 Every idea of distention, profusion, abundance;
every idea of expansion, extension, tenuity, gentleness.
In a figurative sense, spirituality, the human soul, the
universal soul, the All, GOD.

The Arabic Jj characterizes in a restricted sense, that
which humectates, moistens, lenifies, dampens, and makes
fertile the earth, etc.

^D (intens.) From excess of extension springs
the idea of lack, want, neglect, weakness, nothingness: it
is everything which is null, vain, illusory: NOTHING.

The Arabic J is restricted to the same sense as the
Hebrew, and is represented by the adverbial relation
without.

*?rQ (comp.) An interior emotion, trouble, con-
fusion, extraordinary perturbation. See fO.

'TO Action of dilating, swelling, boiling, spreading
on all sides : a flux, an intumescence, a diffusion; an inun-
dation, a general swelling.

Q2 BM. The union of the signs of interior and
exterior activity, of active and passive principles, consti-
tutes a root little used and very difficult to conceive.
Hieroglyphically, it is the universality of things: figur-
atively or literally, it is every elevated place, every
sublime, sacred, revered thing; a temple, an altar, etc.

The Arabic +t signifies in a restricted sense the funda-
mental sound of the musical system called in Greek uxd-n).
See Dp.

?3 BN. If one conceives the root tG, which con-
tains all ideas of progression, growth, birth, as vested with
the extensive sign f, to form the root p, this root will
develop the idea of generative extension, of production

306 THE HEBRAIC TONGUE RESTORED

analogous to the producing being, of an emanation; if
one considers this same root [3, as result of the contrac-
tion of the sign of interior activity D with the root |N
which characterizes the circumscriptive extent of being,
then it would be the symbol of every active production
proceeding from potentiality in action, from every mani-
festation of generative action, from the me.

P In a figurative sense it is an emanation, intel-
ligible or sentient; in a literal sense it is a son, a forma-
tion, an embodiment, a construction.

The Arabic ^i has exactly the same acceptations as
the Hebrew.

I'D Action of conceiving, of exercising one's con-
ceptive, intellectual faculties; action of thinking, having
ideas, forming a plan, meditating; etc.

[O Intelligence; that which elects interiorly and
prepares the elements for the edification of the soul. That
which is interior. See *

BS. That which belongs to the earth, expressed
by the root Dtf ; that which is at the base.

The Arabic ^ indicates that which suffices, and is
represented by the adverbial relation enough.

D12 Action of throwing down, crushing, treading
upon, pressing against the ground.

The Arabic ^ signifies the action of pounding and

of mixing; ^l contains every idea of force, violences com-
pulsion.

yj BHO. Every idea of precipitate, harsh, in-

ordinate movement. It is the root JO, in which the
mother vowel has degenerated toward the material sense.

The Arabic is an onomatopoetic root which ex-
the bleating, bellowing of animals.

RADICAL VOCABULARY 307

An anxious inquiry, a search; a turgescence, a
boiling; action of boiling, etc.

The Arabic il signifies in a restricted sense, to sell

and to buy, to make a negotiation ; i to interfere for an-
other. and to prompt him in what he should say. The
word il which springs from the primitive root JD, con-
tains all ideas of iniquity and of injustice.

(comp.) Action of kicking.

(comp.) Every idea of domination, power,
pride: a lord, master, absolute superior; the Supreme
Being.

"I1O (comp.) Every idea of devastation by fire,
annihilation., conflagration, combustion, consuming heat:
that which destroys, ravages; that which makes desert
and arid, speaking of the earth; brutish and stupid, speak-
ing of men. It is the root "IJ7 , governed by the sign of
interior activity 2*

flJD (comp.) Action of frightening, striking with
terror, seizing suddenly.

JJ2 tTZ. Onomatopoeic and idiomatic root which
represents the noise that one makes walking in the mud:
literally, it is a miry place, a slough,

The Arabic (J aj t does not belong to the onomatopoetic

root JO; it is a primitive root which possesses all the
force of the signs of which it is composed. In a general
sense, it characterizes every kind of luminous ray being
carried from the centre to the circumference. In a res-
tricted sense it expresses the action of gleaming, shining;
of glaring at. As noun, it denotes embers. The Chaldaic
3, which has the same elements, signifies to examine,
scrutinize, make a search.

Action of wading through the mud. It is the
name given to flax on account of its preparation in water.

308 THE HEBKAIC TONGUE RESTORED

p3 BCQ. Every idea of evacuation, of draining.
It is the root pN united to the sign of interior action 3.

plD Action of evacuating, dissipating, making
scarce.

The Arabic Jl signifies eternal; li to eternize.

*^2 BR. This root is composed either of the ele-
mentary root IN. united to the sign of interior activity
D or of the sign of movement proper "1 contracted with
the root JO; thence, first, every active production with
power, every conception, every potential emanation; sec-
ond, every innate movement tending to manifest exteriorly
the creative force of being.

~O Hieroglyphically, it is the radius of the circle
\vhich produces the circumference and of which it is the
measure: figuratively, a potential creation: that is to say
a fruit of some sort, whose germ contains in potentiality,
the same being which has carried it: in the literal sense,
a son.

The Arabic j. signifies in a restricted sense, a con-
tinent; and in a more extended sense, that which is up-
right.

TO (intens.) Every extracting, separating, elab-
orating, purifying movement: that which prepares or is
prepared; that which purges, purifies, or which is itself
purged, purified. Every kind of metal.

The Arabic j raised to the potentiality of verb, de-
velops the action of justifying, of purifying.

"1X3 (comp.) Every idea of manifestation, explan-
ation: that which brings to light, that which explores, that
which produces exteriorly. In a very restricted sense, a
fountain, a well.

"1"O (comp.) Every idea of lucidity, clarity. That
which is candid; resplendent.

RADICAL VOCABULARY 301)

"113 (comp.) Every idea of distinction, eclat,
purity. In a restricted sense, wheat.

"V3 or 113 (comp.} In a broad sense, an excava-
tion; in a restricted s^nse, a well; in a figurative sense,
an edifice, citadel, palace.

BSH. This root, considered as being derived
from the sign of interior activity 3, united to the root
&J>K which characterizes fire, expresses every idea of heat
and brightness: but if it is considered as formed of the
root N3 which denotes every progression, and of the sign
of relative movement B% then it indicates a sort of delay
in the course of proceeding.

The Arabic ^ or ^4 has also these two acceptations.
The word ^l which belongs to the first, signifies a
violence ; <JL> , which belongs to the second, signifies void.

CH3 Action of blushing: experiencing an inner sen-
timent of modesty or shame: action of delaying, diverting
one's self, turning instead of advancing.

IPX3 (comp.} That which is corrupted. Thence the
Chaldaic B>lO. IPO or NtP'O, that which is bad.

1*TH. Every idea of inside space, place, con-
tainer, proper dwelling, receptacle, lodge, habitation, etc.

The Arabic ^ characterizes a thing detached, cut,
pruned, distributed in parts. By Ju is understood a sort

of gushing forth; by ^ a brusque exit, a clashing.

fi13 Action of dwelling, inhabiting, passing the
night, lodging, retiring at home; etc.

n*3 A separate and particular place; a lodge, a habi-
tation; that which composes the interior, the family: that
which is internal, intrinsic, proper, local, etc.

310 THE HEBRAIC TONGUE RESTORED

J G. GH. This character as consonant, belongs to
the guttural sound. The one by which I translate it, is
quite a modern invention and responds to it rather imper-
fectly. Plutarch tells us that a certain Carvilius who, hav-
ing opened a school at Rome, first invented or introduced
the letter G, to distinguish the double sound of the C. As
symbolic image the Hebraic ^ indicates the throat of man,
any conduit, any canal, any deep hollow object. As gram-
matical sign, it expresses organic development and pro-
duces all ideas originating from the corporeal, organs and
from their action.

Its arithmetical number is 3.

J{J GA. The organic sign J united to the potential
sign S, constitutes a root which is attached to all ideas of
aggrandizement, growth, organic development, augmenta-
tion, magnitude.

The Arabic U signifies literally to come.

nJO That which augments, becomes wider, is
raised, slackens, increases, literally as well as figuratively.
Grandeur of height, eminence of objects, exaltation of
thought, pride of the soul, ostentation; etc.

*?M (comp.) Every idea of liberation, redemption,
release, loosening of bonds: figuratively, vengeance for an
offense ; metaphorically, the idea of remissness, defilement,
pollution.

3J GB. The organic sign united by contraction to
the root 2N, symbol of every fructification, develops, in
general, the idea of a thing placed or coming under another
thing.

^ A boss, an excrescence, a protuberance: a knoll,
an eminence; the back; everything convex.

D3 or y\$ A grasshopper. See 13*

DHJ (intens.) The sign of interior activity being
doubled, changes the effect of the positive root and presents

RADICAL VOCABULARY 311

the inverse sense. It is therefore every concavity; a
trench, a recess, a furrow: action of digging a trench, of
hollowing; etc.

The Arabic ^>- presents the same sense as the He-
brew. As verb it is the action of cutting, of castrating.

JJ GG. Every idea of elasticity; that which stretch
es and expands without being disunited.

The Arabic ~a~ contains the same ideas of extension.

JU or JU The roof of a tent ; that which extends to
cover, to envelop.

13 GD. The root iU, symbol of that which aug-
ments and extends, united to the sign of abundance born
of division, produces the root 1J whose use is to depict
that which acts in masses, which flocks, agitates tumul-
tuously, assails in troops.

The Arabic j r signifies literally to make an effort.

In a more general sense **> characterizes that which is
important, according to its nature; as adverbial relation
this root is represented by very, much, many. The verb
aW signifies to be liberal, to give generously.

"U An incursion, an irruption, literally and figura-
tively. An incision in anything whatsoever, a furrow; me-
taphorically, in the restricted sense, a kid: the sign of
Capricorn; etc.

TJ A nerve, a tendon; everything that can be
stretched for action.

HJ, 1J and ^ GHE, GOU and GHI. The organic
sign united either to that of life, or to that of universal
convertible force, or to that of manifestation, constitutes
a root which becomes the symbol of every organization.
This root which possesses the same faculties of extension

312 THE HEBRAIC TONGUE RESTORED

and aggrandizement that we have observed in the root W
contains ideas apparently opposed to envelopment and
development, according to the point of view under which
one considers the organization.

The Arabic y-> indicates universal envelopment, space,
atmosphere; *> characterizes that which protects.

nrU That which organises; that which gives life to
the organs : health, and metaphorically, medicine.

flU Every kind of organ dilated to give passage to
the vital spirits, or closed to retain them : every expansion,
every conclusion: that which serves as tegument; the body,
in general; the middle of things: that which preserves
them as, the sheath of a sword ; etc.

31J (comp.) Action of digging, ploughing. In a
restricted sense, a scarab.

TIJI (comp.} Action of making an irruption.
See "U.

rU (comp.} Action of mowing, removing with
a scythe. See U

(TlJI (comp.} Action of ravishing, taking by force.
See m.

V U A political organization; a body of people; a
nation.

*?W (comp.} That which brings the organs to dev-
elopment. See *%!

"M (comp.} An organic movement; an evolution,
a revolution.

JttJ (comp.) That which disorganizes; every dis-
solution of the organic system : action of expiring, of being
distended beyond measure, of bursting.

*yO (comp.) Action of closing.

*Vti (comp.) Action of prolonging, of continuing
a same movement, a same route ; action of voyaging: action
of living in a same place, dwelling there. See "U

RADICAL VOCABULARY 313

PM (intens.) See Btt.

J J GZ. The root ttf , which indicates the movement
of that which tends to take away, united to the organic
sign, constitutes a root whose use is to characterize the
action by which one suppresses, takes away, extracts every
superfluity, every growth; thence ttJ, the action of clip-
ping wool, shaving the hair, mowing the grass; taking
away the tops of things, polishing roughness.

The Arabic ^>. has the same meaning as the Hebrew.

The verb jV is applied in the modern idiom to that which
is allowable and lawful.

FIJI OH. That which is carried with force toward
a place, toward a point; that which inclines violently to
a thing.

ITU Action of acting with haughtiness, making an
irruption, rushing into a place, ravishing a thing.

The Arabic root ^ has the same meaning in gen-
eral; in particular, the verb fc signifies to swagger.

|I"U (com-p.) An inclination, a defective propensi-
ty, a winding course.

Q% GT. This root is not used in Hebrew.
The Arabic Ji>- denotes a thing which repulses the
effort of the hand which pushes it.

Jp GHI. Root analogous to the roots HJ and U
K'J Valley, gorge, depth.

The Arabic ^ indicates a place where water re-
mains stagnant and becomes corrupt through standing.
TJ (comp.) A nerve. See TJ.
yj (comp.) See fU and *?J.
"VJ (comp.) That which makes things endure, and

314 THE HEBRAIC TONGUE RESTORED

preserves them in good condition: in a restricted sense
lime.

7JJ GCH. This root is not used in Hebrew nor in
Arabic.

GL. This root can be conceived according to
its two ways of composition : by the first, it is the root 1J>
symbol of all organic extension, united to the sign of direct-
ive movement *? ; by the second, it is the organic sign J >
which is contracted with the root "W > symbol of elevation
and expansive force. In the first case it is a thing which
is displayed in space by unfolding itself ; which is develop-
ed, produced, according to its nature, unveiled; in the
second, it is a thing, on the contrary, which coils, rolls,
complicates, accumulates, heaps up, envelops. Here, one
can recognize the double meaning which is always attached
to the sign J under the double relation of organic develop-
ment and envelopment.

*7) That which moves with a light and undulating
movement; which manifests joy, grace, and ease in its
movements. The revolution of celestial spheres. The orbit
of the planets. A wheel; a circumstance, an occasion.

That which is revealed, that which appears, is uncov-
ered.

That which piles up by rolling : the movement of the
waves, the swell; the volume of anything whatsoever, a
heap, a pile; the circuit or contour of an object or a place :
its confines.

The Arabic Jo. presents the same ideas of unfoldment
and aggrandizement, as much in the physical as in the
moral : it is also the unfolding of the sail of a ship, as well

as that of a faculty of the soul. Je> expresses at the same
time the majesty of a king, the eminence of a virtue, the
extent of anything whatsoever.

RADICAL VOCABULARY 315

*?) or ^TU (intcns.) Excessive deployment shown
in the idea of emigration, transmigration, deportation;
abandonment by a tribe of its country, whether voluntarily
or by force.

^JO (comp.) A relaxation, either in the literal or
figurative sense. See NJ

"TO Action of unfolding or of turning. Every evo-
lution or revolution.

^U An appearance caused by the revelation of the
object; effect of a mirror; resemblance.

JJ GM. Every idea of accumulation, agglomera-
tion, complement, height; expressed in an abstract sense
by the relations also, same, again.

The Arabic **~ develops, as does the Hebraic root,
all ideas of abundance and accumulation. As verb, it is
the action of abounding, multiplying; as noun, and in a

restricted sense, U- signifies a precious stone, in Latin
gemma.

jj GN. The organic sign united by contraction to

the root fN or [1K, forms a root from which come all
ideas of circuit, cloture, protective walls, sphere, organic
selfsameness.

P That which encloses, surrounds or covers all
parts; that which forms the enclosure of a thing; limits
this thing and protects it; in the same fashion that a sheath
encloses, limits and protects its blade.

The Arabic ^ has all the acceptations of the He-
braic root. It is, in general, everything which covers or
which surrounds another; it is, in particular, a protecting
shade, a darkness, as much physically as morally; a tomb.
As verb, this word expresses the action of enveloping with
darkness, making night, obscuring the mind, rendering
foolish, covering with a veil, enclosing with walls, etc. In

310 THE HEBRAIC TONGUE RESTORED

the ancient idiom ^ has signified a demon, a devil, a

dragon; jU- a shield; ^^ bewilderment of mind ; ^V

an embryo enveloped in the womb of its mother; <;>.
a cuirass, and every kind of armour; etc. In the modern
idiom, this word is restricted to signify an enclosure, a
garden.

QJ GS. Root not used in Hebrew. The Chaldaie
draws from it the idea of that which is puffed up, swollen,
become fat. DU or DU signifies a treasure.

The Arabic ^ designates an exploration, a studious
research. As verb it is the action of feeling, groping.
sounding.

yj GH. Root analogous to the root 1J , but present-
ing the organism under its material view point.

The Arabic *- signifies in the modern idiom to be

hungry. In the ancient idiom one finds **> for a sort of
beer or other fermented liquour.

yjl Onomatopoetic and idiomatic root which repre-
sents the bellowing of an ox.

n#l Action of opening the jaw, of bellowing; every
clamour, every vociferation.

P\l (comp.} Action of bursting. See 13

*?$ (comp.} Action of rejecting from the mouth;
every idea of disgust.

*y?) (comp.) Every kind of noise, fracas, mur-
muring.

Vfyy (comp.} Action of troubling, frightening by
clamours and vociferations.

rij GPH. All ideas of conservation, protection,
guarantee : in a restricted sense, a body.

RADICAL VOCABULARY 317

The Arabic *Jb- develops the idea of dryness and of

that which becomes dry. The verb oV signifies literally,
to withdraw from.

f|U Action of enclosing, incorporating, embodying,
investing with a body; that which serves for defense, for
conservation.

WJ GTZ. Root not used in Hebrew. The Ethiopia
721 (gats) characterizes the form, the corporeal figure,
the face of things. The Arabic ^^o*- signifies to coat with
plaster, or to glaze the interior of structures.

p^ GCQ. Root not used in Hebrew. The Arabic
JP* indicates excrement.

^J GR. The sign of movement proper "1, united
by contraction to the root of organic extension KJ , consti-
tutes a root which presents the image of every iterative
and continued movement, every action which brings back
the being upon itself.

*U That which assembles in hordes to journey, or
to dwell together; the place where one meets in the course
of a journey. Every idea of tour, detour; rumination; con-
tinuity in movement or in action.

The Arabic j>- presents the idea of violent and con-
tinued movement. It is literally, the action of alluring,
drawing to one's self, ravishing. The verb jU signifies
to encroach, to usurp.

Vtt (intens.) Duplication of the sign 1, indicates
the vehemence and continuity of the movement of which
it is the symbol; thence, the analogous ideas of incision,
section, dissection; of fracture, hatching, engraving; of
rumination, turning over in one's mind; of grinding, etc.

318 THE HEBRAIC TONGUE RESTORED

(comp.) Every extending movement of the
body or of a member of the body. Action of reaching out
full length.

^Vtf Action of prolonging, continuing an action.
See U.

7J GSH. This root represents the effect of things
which approach, touch, contract.

Wi Action of being contracted, made corporeal,
dense and palpable; figuratively, matter and that which
is obvious to the senses : metaphorically, ordure, filth.

The Arabic J^- denotes every kind of fracture and
broken thing.

j^J GTH. That which exercises a force extensive
and reciprocally increasing ; DJI , in a restricted sense,
a vice, a press.

The Arabic ^>- expresses the action of squeezing,
pressing in the hand, etc.

*^ D. This character as consonant belongs to the
dental sound. It appears that in its hieroglyphic accepta-
tion, it was the emblem of the universal quaternary ; that
is to say, of the source of all physical existence. As sym-
bolic image it represents the breast, and every nourishing
and abundant object. As grammatical sign, it expresses
in general, abundance born of division: it is the sign of
divisible and divided nature. The Hebrew does not em-
ploy it as article, but it enjoys that prerogative in Chal-
daic, Samaritan and Syriac, where it fulfills the functions
of a kind of distinctive article.

Its arithmetical number is 4.

DA. This root which is only used in Hebrew
in composition, is the analogue of the root *"?, which bears

RADICAL VOCABULARY 319

the real character of the sign of natural abundance and
of division. In Chaldaic it has an abstract sense repre-
sented by the relations of, of which, this, that, of what.

The Arabic bi:> characterizes a movement which is
propagated \vithout effort and without noise.

Han (onom.) Action of flying with rapidity; of
swooping down on something: thence Han a kite; HH
a vulture.

(comp.) See m,
(comp.) See J"l.

2^ DB. The sign of natural abundance united by
contraction to the root DX , symbol of all generative pro-
pagation, constitutes a root whence are developed all ideas
of effluence and influence; of emanation, communication,
transmission, insinuation.

D~l That which is propagated and is communicated
by degrees; sound, murmur, rumour, discourse; fermenta-
tion, literally and figuratively; vapour; that which pro-
ceeds slowly and noiselessly: calumny, secret plot, con-
tagion.

The Arabic ^ develops in general the idea of that
which crawls, insinuates itself, goes creeping along.

Dan In a figurative sense, a dull pain, an uneasiness
concerning the future.

D 1 )"! In a restricted sense, a bear, on account of its
slow and silent gait.

^ DGH. The sign of natural abundance joined
to that of organic development, produces a root whose use
is to characterize that which is fruitful and multiplies
abundantly.

J1 It is literally, the fish and that which is akin.

JX1 (comp.) In considering this root as composed
of the sigu "1, united by contraction to the root Ja< which

320 THE HEBKAIC TONGUE RESTORED

represents an acting thing which tends to augment, one
finds that it expresses, figuratively, every kind of solici-
tude, anxiety, anguish.

*P DD. Every idea of abundance and division;
of propagation, effusion and influence; of sufficient rea-
son, affinity and sympathy.

"P That which is divided in order to be propagated ;
that which acts by sympathy, affinity, influence: literally
breast, mammal.

The Arabic ^ indicates a pleasing thing, game, or
amusement.

Til Action of acting by sympathy and "by affinity;
action of attracting, pleasing, loving; sufficing mutually.
In a broader sense, a chosen vessel, a place, an object
toward which one is attracted; every sympathetic and
electrifying purpose. In a more restricted sense, a friend,
a lover; friendship, love; every kind of flower and part-
icularly the mandragora and the violet.

and I") DHE and DOU. See the root H of
which these are the analogues and which bear the real
character of the sign "I.

*| ""j DOU. Onomatopoetic and idiomatic root which
expresses a sentiment of pain, trouble, sorrow.

iin Action of suffering, lamenting, languishing,
being weak.

The Arabic l^ ^ f o offers as onomatopoetic root,
the same sense as the Hebraic Vl. Thence, in Hebrew as
well as in Syriac, Ethiopic and Arabic, a mass of words
which depict pain, anguish, affliction ; that which is infirm
and calamitous. Thence, in ancient Celtic, the words dol
(mourning), dull (lugubrious); in Latin, dolor (pain x .
dolere (to feel pain) ; in the modern tongues, their num
berless derivatives.

RADICAL VOCABULARY 321

DH"! (camp.) That which overwhelms with aston-
ishment; every sudden calamity, astounding and stu-
pifying.

"H and nil Pain, languor, debility.
1H Metaphorically, that which is sombre, lugu-
brious, funereal, gloomy; mourning.

J1*"| DH. Every idea of forced influence, impulsion,
constraint.

The Arabic 3 contains the same meaning in general.

In particular ^-J^^ is a sort of exclamation to command
secrecy or to impose silence upon someone: hush!

Jim or ITn Action of forcing, necessitating, con-
straining; action of expulsion, evacuation; etc.
fTH That which constrains.
'PTT Separation, violent impulsion.

(com p.) Every idea of excitement,
(comp.) An impression, an extreme oppres-
sion.

[^ DT. This root is not used in Hebrew.
The Arabic b>$ contains the idea of rejection and
expulsion.

1*1 DI. The sign of natural abundance united to
that of manifestation, constitutes the true root character-
istic of this sign. This root develops all ideas of suffi-
ciency and of sufficient reason ; of abundant cause and of
elementary divisibility.

m or H That which is fecund, fertile, abundant,
sufficient; that which contents, satisfies, suffices.

The Arabic ^ or i indicates, in general, the distri-
bution of things, and helps to distinguish them. In parti-
cular, the roots i /L> ^ or o and ^Sare represented by the

322 THE HEBRAIC TONGUE RESTORED

pronominal demonstrative relations this, that; etc.
The root ^ which preserves a greater conformity with
the Hebraic root H, signifies literally possession.

[H (comp.) That which satisfies everybody; that
which makes a difference cease; a judgment.

pH (comp.) That which divides, that which re-
duces to pieces. See pi

C'*"! (comp.) Every kind of trituration. See tPTt

^n DCH. The sign of natural abundance con-
tracted with the root TJN, symbol of concentric movement
and of every restriction and exception, composes a root
infinitely expressive whose object is to depict need, neces-
sity, poverty and all ideas proceeding therefrom.

The Arabic Jp or ii^ constitutes an onomatopoetic
and idiomatic root which expresses the noise made in strik-
ing, beating, knocking; which consequently, develops all
ideas which are attached to the action of striking, as those
of killing, breaking, splitting, etc. In a restricted sense

Jb signifies to pillage; iJs to ram a gun; JS to push
with the hand.

T|"l That which is needy, contrite, sad, poor, injur-
ious, calamitous, vexatious; etc.

Tp"l Action of depriving, vexing by privation, op-
pressing, beating unmercifully; etc.

)"} L>L. This root, conceived as the union of the
dgn of natural abundance or of divisibility, with the root
?K symbol of elevation, produces the idea of every extrac-
tion, every removal ; as for example, when one draws water
from a well, when one takes away the life of a plant ; from
this idea, proceeds necessarily the accessory ideas of ex-
haustion and weakness.

RADICAL VOCABULARY 323

The Arabic J^ contains the same sense in general ;
but in particular, this root is attached more exclusively to
the idea of distinguishing, designating, conducting some-
one toward a distinct object. When it is weakened in Ji
it expresses no more than a distinction of scorn; disdain,
degradation.

^1 That which extracts; to draw or to attract above ;
that which takes away, drains; that which attenuates, con-
sumes, enfeebles: every kind of division, disjunction; empti-
ness effected by extraction; any kind of removal. In a
very restricted sense, a seal; a vessel for drawing water.

Q"l DM. The roots which, by means of any sign
whatever, arise from the roots DN or DX, symbols of active
or passive principles, are all very difficult to determine
and to grasp, on account of the extent of meaning which
they present, and the contrary ideas which they produce.
These particularly demand close attention. It is, at first
glance, universalized sympathy; that is to say, a homo-
geneous, thing formed by affinity of similar parts, and hold-
ing to the universal organization of being.

D"l In a broader sense, it is that which is identical;
in a more restricted sense, it is blood, assimilative bond
between soul and body, according to the profound thought
of Moses, which I shall develop in my notes. It is that
which assimilates, which becomes homogeneous; mingles
with another thing: thence the general idea of that which
is no longer distinguishable, which ceases to be different ;
that which renounces its seity, its individuality, is ident-
ified with the whole, is calm, quiet, silent, asleep.

The Arabic > has developed in the ancient language
the same general ideas ; but in the modern idiom this root
has received acceptations somewhat different, ^o expresses
in general a glutinous, sticky fluid. In particular, as noun,
it is blood; as verb, it is the action of covering with a

324 THE HEBRAIC TONGUE RESTORED

glutinous glaze. From the latter meaning results, in the
analogue *i , that of contaminating, calumniating, cov-
ering with blame.

D11 State of universalized being, that is, having
only the life of the universe; sleeping, being silent, calm;
metaphorically, taciturn, melancholy. Action of assimilat-
ing to one's self, that is, thinking, imagining, conceiv-
ing; etc.

|"| DN. The sign of sympathetic divisibility

united to the root ftf, symbol of the circumscriptive act-
ivity of being, constitutes a root whose purpose is to
characterize, in a physical sense, every kind of chemical
parting in elementary nature; and to express, in a moral
sense, every contradictory judgment, resting upon litigious
things.

The Arabic p offers the same sense in general. In
particular, ^i expresses a mucous excretion. One under-

stands by ^b the action of judging.

fn Every idea of dissension; literally as well as
figuratively; every idea of debate, bestowal, judgment.

JH A cause, a right, a judgment, a sentence.

DS. Root not used in Hebrew.
The Arabic ,jo designates that which is hidden, con-
cealed; which acts in a secret, clandestine manner.

y"| DH. Every thing which seeks to expose itself,
to appear. This root is not used in Hebrew except in
composition. The Arabic i characterizes that which
pushes, that which puts in motion.

#1 or Hjn Perception of things, consequently, un-
derstanding. knowledge.

RADICAL VOCABULARY 325

(comp.) The root #1 united by contraction
to the root T|N symbol of restriction, expresses that which
is no more sentient, that is extinct, obscure, ignorant.

rn DPH. Root not used in Hebrew. The Arabic
Ji or l>j expresses a sort of rubbing by means of which

one drives away cold, and is warmed, ^j* is also in Arabic,
an onomatopoetic and idiomatic root, formed by imitation
of the noise that is made by a stretched skin when rubbed
or struck. The Hebrew renders this root by the analogue
f]fi We represent it by the words drum, tympanum; to

beat a drum; etc. In the modern Arabic ^Ja signifies a
tambourine, and also a base drum.

The Chaldaic signifies a thing which is smooth as a
board, a table. One finds in Hebrew 'TT for scandal,
evil report, shame.

Y*] DTZ. Every idea of joy and hilarity.

The Arabic ^z characterizes the action of shaking
a sieve.

p"T Action of living in abundance; transported
with joy.

pT DCQ. Every idea of division by break, frac-
ture; that which is made small, slender or thin, by division :
extreme subtlety. This root is confounded often with
the root p*l

The Arabic Ji develops the same ideas.
*Tn Action of making slender, subtle; etc,

^ DR. This root, composed of the sign of abund-
ance born of division, united to the elementary root "M
characterizes the temporal state of things, the age, cycle,

326 THE HEBRAIC TONGUE RESTORED

order, generation, time. Thence Tl, every idea of cycle,
period, life, customs, epoch, generation, abode.

"Til Action of ordering a thing, disposing of it fol-
lowing a certain order ; resting in any sphere whatsoever ;
dwelling in a place ; living in an age : that which circulates,
that which exists according to a movement and a regulated
order. An orb, universe, world, circuit; a city.

Til (intens.) The broad and generalized idea of
circulating without obstacle, of following a natural move-
ment, brings forth the idea of liberty, the state of being
free, the action of acting without constraint.

The Arabic j* has lost almost all the general and
universal acceptations of the Hebrew; this ancient root
has preserved in the modern idiom only the idea of a
fluxion, of yielding plentifully, particularly in the action
of milking.

DSH. Every idea of germination, vegetation,
elementary propagation.

BH1 In a broad sense, action of giving the seed; and
in a more restricted sense that of thrashing the grain,
triturating.

The Arabic j*s has the same meaning as the Hebrew

vh.

DTH. Everything issued for the purpose of
sufficing, satisfying, serving as sufficient reason.

m A law, an edict, an ordinance.

In the modern idiom, the Arabic ^> is limited to
signifying a shower; a humid, abundant emission: broth.

p| E. HE. This character is the symbol of universal
life. It represents the breath of man, air, spirit, soul ; that
which is animating, vivifying. As grammatical sign, it

RADICAL VOCABULARY 327

expresses life and the abstract idea of being. It is, in the
Hebraic tongue, of great use as article. One can see what
I have said in my .Gjammar under the double relation of
determinative and emphatic article. It is needless to re-
peat these details.

Its arithmetical number is 5.

HA. Every evident, demonstrated and deter-
mined existence. Every demonstrative movement express-
ed in an abstract sense by the relations here, there; this,
that.

The Arabic U expresses only an exclamation.

HB. Every idea of fructification and of pro-
duction. It is the root DN of which the sign of life fi
spiritualizes the sense.

3\n It is again the root D1N , but which, considered
now according to the symbolic sense, offers the image of
being or nothingness, truth or error. In a restricted sense,
it is an exhalation, a vapoury-rising, an illusion, a phan-
tom, a simple appearance; etc.

The Arabic ^* characterizes in general, a rising, a

spontaneous movement, an ignition. As verb, ^* sig-
nifies to be inflamed.

JJ1 HEG. Every idea of mental activity, move-
ment of the mind, warmth, fervour. It is easy to recognize
here the root JN, which the sign of life spiritualizes.

Jin Every interior agitation; that which moves, stirs,
excites; eloquence, speech, discourse; an oratorical piece.

The Arabic > conserves of the Hebraic root, only
the general idea of an interior agitation. As noun, it is
literally a dislocation: as verb, it is the action of changing
of place, of expatriation.

328 THE HEBRAIC TONGUE RESTORED

^pj HED. Like the root "IN, of which it is only
a modification, it is attached to all ideas of spiritual ema-
nation, the diffusion of a thing absolute in its nature, as
the effect of sound, light, voice, echo.

The Hebraic root is found in the Arabic iU which is
applied to every kind of sound, murmur, noise; but by
natural deviation the Arabic root having become onomato-
poeiic and idiomatic, the verb .u signifies to demolish.
cast doum, overthrow, by similitude of the noise made by
the things which are demolished.

"Vn Every idea of eclat, glory, splendour, -najesty,
harmony, etc.

HEH. This is that double root of life of which
I have spoken at length in my Grammar and of which I
shall still have occasion to speak often in my notes. This
root, which develops the idea of Absolute Being, is the
only one whose meaning can never be either materialized
or restricted.

N1H In a broad sense, the Being, the one who is:
in a particular sense, a being; the one of whom one speaks,
represented by the pronominal relations he, that one. this.

The Arabic ^ has the same meaning.

fTifl Preeminently, the verbal root, the unique verb
To be-bcing. In an universal sense, it is the Life of life.

mn This root materialized expresses a nothingness,
an abyss of evils, a frightful calamity.

PITT This root, with the sign of manifestation t.
replacing the intellectual sign 1, expresses the existence
of things according to a particular mode of being. It is
the absolute verb to be-existing.

iTfl Materialized and restricted, this same root de-
signates a disastrous accident, a misfortune.

RADICAL VOCABULARY 320

^ HOU. The sign of life united to the convertible
sign, image of the knot which binds nothingness to being,
constitutes one of the roots most difficult to conceive that
any tongue can offer. It is the potential life, the power of
being, the incomprehensible state of a thing which, not yet
existing, is found, nevertheless, with power of existing.
Refer to the notes.

The Arabic roots U, ^ 4.^ j> having lost nearly
all the general and universal ideas developed by the analog-
ous Hebraic roots, and conserving nothing of the intel-
lectual, with the sole exception of the pronominal relation
y> in which some traces are still discoverable, are res-
tricted to the particular acceptations of the root iWi
of which I have spoken above; so that they have received
for the most part a baleful character. Thus O j* has de-
signated that which is cowardly, weak and pusillanimous;
}* that which is unstable, ruinous; the verb ^^ has
signified to pass on, to die, to cease being. The word \y>
which designated originally potential existence, designates
only air, wind, void; and this same existence, degraded
and materialized more and more in Jyb.* has been the
synonym of hell.

Din (comp.) This is the abyss of existence, the
potential power of being, universally conceived.

The Arabic ^ having retained only the material sense
of the Hebraic root designates a deep place, an abyss;
aerial immensity.

pH (comp.) ftubstancc, existence; the faculties
which hold to life, to being.

Jf] HEZ. Movement of ascension and exaltation
expressed by the root ?N, being spiritualized in this one,

330 THE HEBRAIC TONGUE EESTORED

becomes a sort of mental delirium, a dream, a sympathetic
somnambulism.

The Arabic ^ restricted to the material sense sig-
nifies to shake, to move to and fro, to wag the head; etc.

pj^ HEH. Root not used in Hebrew. The Arabic
,, indicates only an exclamation.

gn HET. Root not used in Hebrew.

The Arabic j> or Ja* indicates, according to the
value of the signs which compose this root, any force what-
soever acting against a resisting thing. In a restricted

sense ^ signifies to menace; Ja to persevere in labour;
Ik* to struggle; Ja* struggle. See ION.

^ HE I. Root analogous to the vital root HH
whose properties it manifests.

The Arabic ^ represents the pronominal relation

she, that, this. As verb, this root develops in ^ or ^
the action of arranging, of preparing things and giving
them an agreeable form.

N'il. See NT? of which this is the feminine: she,
that, this.

*n Onomatopoetic .root expressing all painful and
sorrowful affections.

'in Interjective relation, represented by oh! alas!
ah! woe!

"?|n HECH. See the root T|N of which this is but
a modification.

The Arabic j* expresses a rapid movement in march-
ing ; *! indicates, as onomatopoetic root, the noise of the

RADICAL VOCABULARY 331

sabre when it cleaves the air. These two words character-
ize a vigorous action.
T]T See 7]K.

HEL. The sign of life, united by contraction
to the root ^X, image of force and of elevation, gives it
a new expression and spiritualizes the sense. Hieroglyph-
ically, the root *?rr is the symbol of excentric movement,
of distance; in opposition to the root T|n, which is that of
concentric movement, of nearness: figuratively, it char-
acterizes a sentiment of cheerfulness and felicity, an ex-
altation ; literally, it expresses that which is distant, ulte-
rior, placed beyond.

The Arabic J develops in general, the same ideas as
the Hebrew. As verb, it is, in particular, the action of
appearing, of beginning to shine, in speaking of the moon.
As adverbial relation it is, in a restricted sense, the inter-
rogative particle.

*?n or ^n That which is exalted, resplendent, elevat-
ed, glorified, worthy of praise; that which is illustrious,
celebrated, etc.

^H and ^H (intens.} That which attains the de-
sired end, which recovers or gives health, which arrives in
or conducts to safety.

QJ1 HEM. Universalized life: the vital power of
the universe. See in

DH Onomatopoetic and idiomatic root, which indi-
cates every kind of tumultuous noise, commotion, fracas.

The Arabic ++ characterizes, in general, that which
is heavy, painful, agonizing. It is literally a burden, care,
perplexity. As verb, > expresses the action of being
disturbed, of interfering, of bustling about to do a thing.

DIPT Action of exciting a tumult, making a noise,

332 THE HEBRAIC TONGUE RESTORED

disturbing with clamour, with an unexpected crash ; every
perturbation, consternation, trembling, etc.

jj-J HEN. The sign of life united to that of indi-

vidual and produced existence, constitutes a root which
characterizes existences and things in general; an object,
a place; the present time; that which falls beneath the
senses, that which is conceived as real and actually ex-
citing.

[H That which is before the eyes and whose exist-
ence is indicated by means of the relations, here, behold,
in this place ; then, in that time.

The Arabic ^ has in general the same ideas as the
Hebrew. It is any thing distinct from others; a small
part of anything whatsoever. As onomatopoetic and idio-

matic root ^ expresses the action of lulling, literally as
well as figuratively.

pfl Every idea of actual and present existence:
state of being there, present and ready for something:
realities, effects of all sorts, riches.

HES. Onomatopoetic and idiomatic root which
depicts silence. The Arabic ^ seems to indicate a sort
of dull murmur, as when a herd grazes in the calm of
night.

yj-| HEH. Root not used in Hebrew. The Arabic
*A indicates a violent movement; a sudden irruption.

r|H HEPH. This root, which the Hebraic genius
employs only in composition, constitutes in the Arabic ^J*
an onomatopoeia which depicts a breath that escapes quick-
ly and lightly. As verb, it is the action of grazing, touch
ing slightly, slipping off, etc. See )N

RADICAL VOCABULARY 333

HETZ. The Chaldaic pH signifies a branch,
and the Arabic c;A > a thing composed of several others
united by contraction.

This root expresses also in the verb ^^ the action
of gleaming in the darkness, in speaking of the eyes of
a wolf.

HECQ. The Arabic j* indicates an extra-
ordinary movement in anything whatsoever; an impetuous
march, a vehement discourse; a delirium, a transport.

^pj HEE. The sign of life united by contraction
to the elementary root *1N, constitutes a root which dev-
elops all ideas of conception, generation and increase,
literally as well as figuratively.

As onoinatopoetic root, the Arabic ^ depicts a noise
which frightens suddenly, which startles. It is literally,
the action of crumbling, or of causing to crumble.

in Conception, thought; pregnancy; a swelling, in-
tumescence, inflation; a hill, a mountain; etc.

HESH. Root not used in Hebrew. The Arabic
^ signifies literally to soften, to become tender. As

onoinatopoetic root, ^p> indicates a tumultuous concourse
of any kind whatsoever.

HETH. Every occult, profound, unknown
existence.

nin Action of conspiring in the darkness, of schem-
ing, of plotting.

The Arabic > expresses the accumulation of clouds
and the darkness which results.

334 THE HEBEAIC TONGUE RESTORED

) O. OU. W. This character has two very distinct
vocal acceptations, and a third as consonant. Following
the first of these vocal acceptations, it represents the eye
of man, and becomes the symbol of light; following the
second, it represents the ear, and becomes the symbol Of
sound, air, wind : as consonant it is the emblem of water
and represents taste and covetous desire. If one considers
this character as grammatical sign, one discovers in it,
as I have already said, the image of the most profound,
the most inconceivable mystery, the image of the knot
which unites, or the point which separates nothingness and
being. In its luminous vocal acceptation 1, it is the sign
of intellectual sense, the verbal sign par excellence, as I
have already explained at length in my Grammar: in its
ethereal verbal acceptation |, it is the universal convertible
sign, which makes a thing pass from one nature to another ;
communicating on one side with the sign of intellectual
sense 1, which is only itself more elevated, and on the
other, with that of material sense J7, which is only itself
more abased: it is finally, in its aqueous consonantal
acceptation, the link of all things, the conjunctive sign.
It is in this last acceptation that it is employed more part
icularly as article. I refer to my Grammar for all the de-
tails into which I cannot enter without repeating what I
have already said. I shall only add here, as a matter
worthy of the greatest attention, that the character 1,
except its proper name 11, does not begin any word of
the Hebraic tongue, and consequently does not furnish
any root. This important observation, corroborating all
that I have said upon the nature of the Hebraic signs,
proves the high antiquity of this tongue and the regularity
of its course. Because if the character 1 is really the
universal convertible sign and the conjunctive article, it
should never be found at the head of a root to constitute
it. Now it must not appear, and indeed it never does ap-
pear, except in the heart of nouns to modify them, or

RADICAL VOCABULARY 335

between them for the purpose of joining them, or in front
of the verbal tenses to change them.

The arithmetical number of this character is 6.

The Arabic, Ethiopic, Syriac and Chaldaic, which are
not so scrupulous and which admit the character 1 at the
head of a great number of words, prove by this that they
are all more modern, and that they have long since cor-
rupted the purity of the principles upon which stood the
primitive idiom from which they descend ; this idiom pre-
served by the Egyptian priests, was delivered as I have
said, to Moses who taught it to the Hebrews.

In order to leave nothing to be desired by the ama-
teurs of etymological science, I shall state briefly, the most
important roots which begin with this character, in the
dialects which possess them and which are nearly all ono-
matopoetic and idiomatic.

J$1 QUA. Onomatopoetic root which, in the Syriac
lo(o(o expresses the action of barking. Thence the Arabic
^Ij signifies a hungry dog.

2^ OUB. Every idea of sympathetic production,
of emanation, of contagion. The Arabic Vi j signifies in a
particular sense, to communicate a plague or any other
contagious malady.

$] OUG. Aromatic cane. The Arabic, which pos-
sesses this root, is derived from Uj action of striking,
of amputating; of castrating animals.

^ OUD. In Arabic jj every idea of love, friend-
ship, inclination. It is the sympathetic root "Vi"l.

In the modern idiom $j signifies to cultivate friend-
ship for some one, to give evidence of kindness.

336 THE HEBRAIC TONGUE RESTORED

p}^ OUH. In Chaldaic and in Arabic, it is an ono-
matopoetic root which expresses a violent condition of the

soul; lj is* applied to a cry of extreme pain; fl y>^ denotes

the roaring of a lion. The verb j>j characterizes that
which is torn, lacerated, put to rout.

^ WOU. Is the name itself of the character 1
in a broad sense it is every conversion, every conjunction;
in a restricted sense, a nail.

ft OUZ. The Syriac {;o signifies literally a goose.

The Arabic ^ is an onomatopoetic root which repre-

sents every kind of excitation. Thence the verbs jj and

j*j which signify to excite, to act with violence, to trample
under foot, etc.

pj ' OUH. Onomatopoetic root which depicts in the
Arabic r-yj a Jwarseness of the voice. The Ethiopic root

(whi) characterizes a sudden emission of light, a
manifestation. It is the Hebraic root mil.

J^ 1 ) OUT. The sound of a voice, clear and shrill, a
cry of terror; the kind of pressure which brings forth this

cry: in Arabic Ij and JaV, .

^ WI. Onomatopoetic root which expresses dis-
dain, disgust, in Chaldaic, Syriac and Ethiopic: it is the
same sentiment expressed by the interjective relation fi!

The Arabic , has the same sense. In the Ethiopic

idiom (jpjj (win) signifies wine; in ancient Arabic o j
is found to designate a kind of raisin.

^P OUCH. Every agglomeration, every movement
given in order to concentrate; in Arabic 9

RADICAL VOCABULARY 337

The compound iijTj, signifies properly a roll.

OUL. Onoinatopoetic root which depicts a
drawling and plaintive sound of the voice; in Arabic Jjj ;
in Syriac (0^0X0- Thence the Arabic 4j every idea of

sorrow, anxiety of mind. The word j*^ which expresses
that which holds to intention, opinion, is derived from the
root ?.

Q^ OUM. Every kind of consent, assent, con-
formity.

The Arabic A signifies to form, make similar to a
model. It is the root DN

The verb Lj signifies to make a sign.

P OUN. Every kind of delicacy, corporeal soft-
ness, indolence. The Arabic Jj signifies to languish, to

become enervated. The Ethiopic ^Q^P (thouni) signifies
to be corrupted through pleasures.

Q*) OUS. Onomatopoetic root representing the
noise that one makes speaking in the ear: thence, the

Arabic ,r>o an insinuation, a suggestion. When this
word is written ^fj* then it signifies a temptation of the
devil.

y] OUH. Onomatopoetic root representing the
noise of a violent fire, conflagration ; thence, the Ethiopic
Q(SP (wohi], action of inflaming; the Arabic *c* or ^j
howling; crackling of a furnace; a clamour, etc.

m OUPH. Onomatopoetic root which expresses

338 THE HEBRAIC TONGUE RESTORED

a sentiment of pride on the part of one who sees himself
raised to dignity, decoration, power. Thence, the Arabic
^jUj every idea of exterior ornament, dress, assumed
power.

V] OUTZ. Every idea of firmness, solidity, con-
sistence, persistence: thence, the Arabic Jp) which sig-
nifies in general, that which resists, and in particular
necessity.

The verb I* signifies to vanquish resistance; also, to
make expiation ; a religious ablution.

|2 ^ OUCQ. Onomatopoetic root to express literal-
ly the voice of birds, in Arabic Jj and *yj : figuratively,
that which is made manifest to the hearing.

*)*) OUR. Onomatopoetic root which depicting the
noise of the air and the wind, denotes figuratively, that

which is fanned, puffed with wind, vain. In Arabic jj.
The verb jj^j which appears to be attached to the

root "IN, characterizes the state of that which is sharp,
which cleaves the air with rapidity.

{J7^ OUSH. Onomatopoetic root which expresses
the confused noise of several things acting at the same
time: it is confusion, diffusion, disordered movement, in

Arabic

The verb ^ij expresses the action of tinting with
many colours, of painting.

f]*\ OUTH. Onomatopoetic root which depicts the
difficulty of being moved and the moaning which follows

this difficulty : thence, in Arabic ^ f It, and j^ , all
idea of lesion in the limbs, numbness, decrepitude, afflic-
tion,, etc.

RADICAL VOCABULARY 339

] Z. This character as consonant, belongs to the
hissing sound, and is applied as onoinatopoetic means, to
all hissing noises, to all objects which cleave the air. As
symbol, it is represented by the javelin, dart, arrow; that
which tends to an end : as grammatical sign, it is the de-
monstrative sign, abstract image of the link which unites
things. The Hebrew does not employ it as article; but in
Ethiopic it fulfills the functions of the demonstrative
article.

Its arithmetical number is 7.

ji^J ZA. Every idea of movement and of direction;
noise, the terror which results therefrom : a dart; a lumin-
ous ray; an arrow, a flash.

The Arabic \j\j indicates, as onomatopoetic root the
state of being shaken in the air, the noise made by the
thing shaken.

DNt A wolf, on account of the luminous darts which
flash from its eyes in the darkness.

fiNf Demonstrative relation expressed by this, that.
See UN

21 ZB. The idea of reflected movement contained
in the root Nf united by contraction to that of all genera-
ting propagation, represented by the root 2$, forms a
root whose object is to depict every swarming, tumultu-
ous movement, as that of insects; or every effervescent
movement as that of water which is evaporated by fire.

The Arabic ^j develops the same ideas as the He-
brew. As verb, this root expresses in the ancient idiom,
the action of throwing out any excretion, as scum, slime,
etc. In the modern idiom it signifies simply to be dried, in
speaking of raisins.

Dlf Action of swarming as insects; of boiling, seeth-
ing, as water.

340 THE HEBRAIC TONGUE RESTORED

jf ZG. That which shows itself, acts exteriorly;
such as the bark of a tree, the shell of an egg, etc.

The Arabic r-j designates the butt-end of a lance. As
onomatopoetic root *j characterizes a quick, easy move-
ment ; *_j , the neighing of a horse.

^[] ZD. That which causes effervescence, excites
the evaporation of a thing; every idea of arrogance, pride.

"II? Action of boiling, literally; of being swollen,
puffed up icith pride, figuratively, to act haughtily.

HTf IT* IT ZHE > zou zo - Every demonstrative,
manifesting, radiant movement : every objectivity ex-
pressed in an abstract sense by the pronominal relations
this, that, these, those.

The Arabic e j expresses the action of shedding
light, of shining.

n*tf This, that.

fTf That which is shown, appears, shines, reflects
the light; in an abstract sense, an object.

3fTf (comp.) Gold, on account of its innate bright-
ness.

DiTf (comp.) That which is loathsome.

IPff (comp.) That which radiates communicates,
manifests the light. See *litf.

1? Absolute idea of objectivity; everything from
which light is reflected.

JTIf (comp.) A prism; by extension, the angle of
anything whatsoever.

71f (comp.) Action of diverging; by extension,
wasting, neglecting. See *7f*

pf (comp.) Corporeal objectivity. See |?

Jttf (comp.) See Jft.

"D? (comp.) Every idea of dispersion. See "1?

RADICAL VOCABULARY 341

ff ZZ. Every movement of vibration, reverbera-
tion; every luminous refraction.

The Arabic jj as onomatopoetic root develops the

same ideas. The verb ^jjj denotes the conduct of an
arrogant man.

fif Action of vibrating, being refracted as the light,
shining.

W Splendour, reflection of light, luminous bright-
ness.

fit ZH. Every difficult movement made with effort ;
that which is done laboriously ; a presumptuous, tenacious
spirit.

The Arabic J develops the same ideas. The verb j
expresses in general a vehement action of any nature
whatsoever; in particular to rain in torrents.

ffl ZT. Root not used in Hebrew. The Arabic J*j
is an onomatopoetic root which depicts the noise made
by insects when flying.

^Ht (comp.) That which is difficult to put in move-
ment, slow in being determined. That which drags,
creeps; which is heavy, timid, etc.

If ZI. Root analogous to roots Nf lit. if; but whose
sense is less abstract and more manifest, It is in general,
that which is light, easy, agreeable; that which is sweet,
gracious ; that which shines and is reflected as light. Every
idea of grace, of brightness.

The Arabic ^j develops in general, all ideas which
have relation with the intrinsic qualities of things. As
noun ^j characterizes the form, aspect, manner of being;

as verbal j expresses the action of assuming an aspect,
of being clothed in form, of having quality, etc.

342 THE HEBKAIG TONGUE RESTORED

IT In Chaldaic, splendour, glory, majesty, joi/,
beauty: in Hebrew it is the name of the first month of
spring.

Pf (comp.) An animal; that is to say, a being
which reflects the light of life. See ft*

f*t (comp. ) An armour: that is to say a resplendent

body. The Arabic jlj signifies to adorn.

p'f (comp.) A flash of lightning, a quick, rapid
flame, a spark, etc.

DV (comp.) An olive tree, the olive and the oil
which it produces; that is to say, the luminous essence.

^7f ZCH. The demonstrative sign united by con-

traction to the root T]tf , symbol of all restriction and ex-
ception, constitutes an expressive root whose purpose is
to give the idea of that which has been pruned, cleaned,
purged, disencumbered of all that might defile.

Tjf Every purification, every refining test ; that which
is clean, innocent, etc.

The Arabic iJj contains the same ideas. As noun j

designates that which is pure, pious ; as verb, ^ j charac-
terizes the state of that which abounds in virtues, in good
works.

ZL. The demonstrative sign united to the root
7K, symbol of every elevation, of every direction upward,
forms a root whence are developed all ideas of elonga-
tion, prolongation; consequently, of attenuation, weak-
ness; also of prodigality, looseness, baseness, etc.

'nr Action of icasting, profaning, relaxing; of rend-
ering base, weak, feeble, etc.

In a restricted sense the Arabic verb Jj signifies to
stumble, to make false steps.

RADICAL VOCABULARY 343

Qf ZM. That which gives form, figure; that which
binds many parts together to form a whole.

The Arabic *jj contains the same ideas. As onomato-

poetic and idiomatic root, it is in the Arabic ^y-j a dull
noise, a rumbling.

D1 A system, a composition, a scheme : every work
of the understanding, good or bad : a plot, a conspiracy, etc.

?f ZN. The demonstrative sign united to the root

fX, symbol of the moral or physical circumscription of
the being, constitutes a root which develops two distinct
meanings according as they are considered as mind or
matter. From the view point of mind, it is a moral mani-
festation which makes the faculties of the being under-
stood and determines the kind; from that of matter, it
is a physical manifestation which delivers the body and
abandons it to pleasure. Thence:

ff Every classification by sort and by kind accord-
ing to the faculties: every pleasure of the body for its
nourishment: figuratively, all lewdness, fornication, de-
bauchery: a prostitute, a place of prostitution, etc.

The Arabic <jj expresses a sort of suspension of
opinion in things of divers natures. As onomatopoetic
root >j , describes a murmuring.

fit Action of being nourished, feeding the body ; or
metaphorically the action of enjoying, making abuse,
prostituting one's self.

Q7 ZS. Root not used in Hebrew nor in Arabic.

y| ZH. This root, which is only the root fit or if,

inclined toward the material sense, develops the idea of
painful movement, of agitation, anxiety; of trouble caused
by fear of the future.

344 THE HEBRAIC TONGUE RESTORED

In a restricted sense the Arabic ilj signifies to act
like a fox, to use round about ways.

pit Action of being troubled, fearful, trembling in
expectation of misfortune. Action of being tormented,
disquieted.

rtjfl Trouble, agitation of mind, fatigue; that which
is the consequence, sweat.

D.Jtt (comp.) Violent and general agitation; that
which results, foam : figuratively, rage indignation.

]Jtf ( comp. ) Tumult of irascible passions ; tempest,
storm; etc.

pjft (comp.) Great visible commotion: outburst of
voices, clamour, loud calling.

*Utt (comp. ) Ebbing, waning : diminution, exiguity;
that which is slender, moderate, small.

F|} ZPH. That which is sticky, gluey; that which
exercises a mutual action; literally, pitch.

It is, in the Arabic oj? an onomatopoetic root which

denotes the effect of a puff of wind. The verb jj expresses
the action of being carried away by the wind.

fpf Action of being attached, of experiencing a
mutual, reciprocal sentiment.

ZTZ. Root not used in Hebrew nor in Arabic.

P} ZCQ. Every idea of diffusion in time or space.

The Arabic JJ as onomatopoetic root denotes the
action of pecking.

pf A chain, suite, flux; a draught of anything what-
soever. That which spreads, glides, flows in space or time.
Thence, years, old age, and the veneration which is at-
tached to it : water and the purity which ensues : a chain
and the strength which attends it; an arrow, etc.

<J RADICAL VOCABULARY 345

In a restricted sense, the Arabic Jjj signifies a leather
bottle wherein one puts any kind of liquid. It is doubtless
the Hebrew word pt? or the Chaldaic pD, a sack.

*\] ZR. The demonstrative sign united to that of
movement proper, symbol of the straight line, constitutes
a root which develops the idea of that which goes from
the centre, spreads, disperses in every sense, radiates,
leaves a sphere, or any enclosure whatsoever and becomes
foreign.

*tt Every dispersion, dissemination, ventilation :
that which is abandoned to its own movement, which goes
from the centre, diverges : in a broad sense, a stranger, an
adversary, a barbarian: in a more restricted sense, a
fringe, a girdle.

The Arabic jj having lost all the primitive ideas
contained in this root, has preserved only those which are
attached to the word girdle and is restricted to signifying
the action of girding, tying a knot, binding, etc.

*Yl? Action of being disseminated, separated from
the centre, abandoned to its own impulsion ; considered as
estranged, alienated, scorned, treated as enemy; action of
sneezing, etc.

(PJ ZSH. Root not used in Hebrew. The Arabic
j*jj signifies a lout, a boorish fellow; lacking manners
and politeness.

f*\] ZTH. Every objective representation expressed
by the pronominal relations this, that, these, those.
This, that.

p E. H. CH. This character can be considered
under the double relation of vowel or consonant. As vocal
sound it is the symbol of elementary existence and repre-

346 THE HEBRAIC TONGUE RESTORED -

sents the principle of vital aspiration : as consonant it be-
longs to the guttural sound and represents the field of
man, his labour, that which demands on his part any effort,
care, fatigue. As grammatical sign it holds an interme-
diary rank between H, life, absolute existence, and D, life,
relative and assimilated existence. It presents thus, the
image of a sort of equilibrium and equality, and is attached
to ideas of effort, labour, and of normal and legislative
action.

Its arithmetical number is 8.

HA. Root is analogous with the root ITT, which
bears the real character of the sign H. This is used more
under its onomatopoetic relation, to denote the violence of
an effort, a blow struck, an exclamatory cry.

2H HEB. The sign of elementary existence united
to the root DK, symbol of all fructification, forms a root
whose purpose is to describe that which is occult, hidden,
mysterious, secret, enclosed, as a germ, as all elementary
fructification: if the root Dtf is taken in its acceptation
of desire to have, the root in question here, will develop
the idea of an amorous relation, of fecundation.

This is why the Arabic ^>- taken in a restricted
sense, signifies to love; whereas in a broader sense this root
develops all ideas of grain, germ, semence, etc.

3ft or !)2ft (intens.) To hide mysteriously, to im-
pregnate, to "brood, etc.

In a restricted sense, the Arabic ^U signifies to

become partial, to favour. As onomatopoetic root .*>
suggests the noise of whetting a sabre.

31ft (comp. ) One who hides, who keeps the property
of another; a debtor.

Jfj HEG. Every hard and continued action; every
turbulent movement : every transport of joy ; joust, game,
popular fete, tournament, carousal.

RADICAL VOCABULARY 347

JH or .1311 (intens.) Every idea of fete, of solemnity,
where all the people are acting.

It is, in the Arabic - , the action of visiting a holy

place, going on a pilgrimage; in ~i. , that of trotting.

Jin Action of whirling, dancing in a ring, devoting
one's self to pleasure, celebrating the games. Metaphoric-
ally, an orbit, a circumference, a, sphere of activity, the
terrestrial globe.

HED. The power of division, expressed by the
root "TK which, arrested by the effort which results from
its contraction with the elementary sign IT, becomes the
image of relative unity. It is literally, a sharp thing, a
point, a summit.

The Arabic J&> presents in general, the ideas of term-
inating, determining, circumscribing, limiting. It is, in
a more restricted sense, to grind; metaphorically, to pun-

ish. This root being reinforced in the verb .U. , expresses
the action of breaking through and excavating the ground.
As noun, j^- signifies literally the cheek.

"Til The point of anything whatever. Everything
which pricks, everything which is extreme, initial: meta-
phorically, a drop of wine; gaiety, lively and piquant.

Tin Action of speaking cleverly, uttering witticisms,
giving enigmas.

"!*n Enigma, parable.

HEH. This root, analogue of the root NH,
is little used. The characteristic root of the sign is 1H.

^p HOU. Elementary existence in general ; in part-
icular, that which renders this existence manifest and
obvious; that which declares it to the senses.

In the analogue *?- , this root has not conserved the

348 THE HEBRAIC TONGUE RESTORED

intellectual ideas of the Hebrew; but being reinforced in
p. , it has presented what is most profound in elementary
existence, chaos.

mn and 'in All ideas of indication, elementary
manifestation, declaration; action of uncovering that
which was hidden, etc.

3in (comp.) See 2n,

Jin (comp.) See JH1,

Tin (comp.) See "in.

fin (comp.) The horizon. See fH.

mn (comp.) Action of hooking. See nn.

JOin (comp.) Action of mending, sewing. SeeDH.

'Tin (comp.) See ^H.

Din (comp.) See Dn.

Din (comp.) Action of sympathizing, condoling.
See Dn,

pn (comp.) That which is exterior, or which acs
exteriorly; that which leaves the ordinary limits and
which, in an abstract sense is expressed by the relations
beyond, outside, extra, except, etc.

"Yin (comp.} See *in.
(comp.) See BTT.

}J1 HEZ. The sign of elementary existence, united
to that of demonstration, or of objective representation,
forms a very expressive root whose purpose is to bring
forth all ideas of vision, visual preception, contemplation.

The Arabic ^ in losing all the intellectual accepta-
tions of the Hebraic root, has conserved only the physical
ideas which are attached to it as onomatopoetic root, and
is limited to designating any kind of notch, incision ; meta-

phorically, scrutiny, inspection. The verb j*. signifies
literally to pierce.

RADICAL VOCABULARY 349

Ml Action of seeing, regarding, considering, con-
templating; the aspect of things; a seer, a prophet, one
who sees.

fill (intens.) A vision; a flash of lightning.

HI! Extent of the sight, the horizon; boundaries,
the limits of a thing ; a region.

Jill HEH. Every idea of effort applied to a thing,
and of a thing making effort; a hook, fish-hook, ring; a
thorn-bush.

mn That which is pointed, hooked; that which ex-
ercises any force whatever, as pincers, hooks, forceps:

thence the Arabic verb jU. , to penetrate, to go deeply
into.

HET. The sign of effort united to that of re-
sistance, constitutes a root whence come all ideas of frus-
trated hope; of failure, sin, error.

The Arabic ^- signifies properly to cut in small

morsels; and Ja., to pose, depose; place, replace: to lower,
humble, reduce, etc.

DH or DtDn (intens.) That which misses the mark,
which is at fault, which sins in any manner whatsoever.

C01H (comp.) The root tOH, symbol of effort united to
resistance, ( being considered from another viewpoint, furn-
ishes the restricted idea of spinning, and in consequence,
every kind of thread, and of sewing; so that from the sense
of sewing, comes that of mending; metaphorically, that of
amendment, restoration: whence it results that the word
NDH, which signifies a sin, signifies also an expiation.

^p HEI. Elementary life and all ideas thereunto
attached. This root is the analogue of the root 1H.

rW Action of living in the physical order, action of
existing: that which lives; every kind of animal, living
being, beast. Physical life, the animality of nature.

350 THE HEBRAIC TONGUE RESTORED

The Arabic ^ develops every idea contained in the
Hebraic root.

*?TT (comp.) Vital force; that which maintains, pro-
cures, sustains existence : elementary virtuality; the phys-
ical faculties, literally as well as figuratively: power which
results from force; virtue which is born of courage; an
army, that which is numerous, valorous, redoubtable; a
fort, fortress, rampart; a multitude, etc.

Tjpj HECH. The sign- of elementary existence united

to that of assimilative and relative existence, forms a root
which is related to all perceptions of judgment and which
develops all interior ideas.

The Arabic root ^*Ju. , having lost nearly every moral
idea which comes from the primitive root and being con-
fined to purely physical ideas, is limited to express as
noun, an itching, a friction; and as verb, the analogous
action of itching, scratching.

t]H That which grasps forms inwardly and which
fixes them, as the sense of taste; that which is sapid; sen-
sible to savours; the palate, throat: that which covets,
desires, hopes, etc.

HEL. This root, composed of the sign of ele-
mentary existence united to the root ^tf, symbol of ex-
tensive force and of every movement which bears upward,
produces a mass of ideas which it is very difficult to fix
accurately. It is, in general, a superior effort which causes
a distention, extension, relaxation ; it is an unknown force
which breaks the bonds of bodies by stretching thorn.
breaking them, reducing them to shreds, or by dissolving
them, relaxing them to excess.

*?n Every idea of extension, effort made upon a thing
to extend, develop, stretch or conduct it to a point or end :
a twinge, a pain: a persevering movement; hope, expecta-
tion.

RADICAL VOCABULARY 351

The Arabic J*. develops, in general, all the ideas
contained in the Hebraic root. In a restricted sense it is
the action of loosening, relaxing, releasing, resolving, ab-
solving, etc. When this root receives the guttural rein-
forcement, it expresses in Ji., the state of privation, in-
digence ; that which lacks, which is wanting in any manner
whatsoever.

^H and ^H (intens.) Distention, distortion, contor-
tion; endurance, solution of continuity; an opening, a
wound: extreme relaxation, dissolution; profanation, pol-
lution; weakness, infirmity, debility; vanity, effeminate
dress, ornament; a flute; a dissolute dance, a frivolous
amusement; etc.

*?in or *?*n Action of suffering from the effect of a
violent effort made upon one's self; action of being twisted,
stretched, action of being confined, bringing into the
world; being carried in thought or action toward an end;
producing ideas: action of tending, attending, hoping,
placing faith in something; action of disengaging, resolv-
ing, dissolving, opening, milking, extracting, etc.

*?*PT (comp.) Elementary virtuality. See TT.

QfJ HEM. The sign of elementary existence, sym-
bol of every effort and every labour, united to the sign of
exterior activity, and employed as collective and generaliz-
ing sign, forms an important root whose purpose is to
signify, in a broad sense, a general envelopment and the
warmth which results, considered as an effect of con-
tractile movement.

DH Idea of that which is obtuse; curved, hot, ob-
scure; enveloping, striking; a curvature; dejection; a
compressive force: natural heat, solar fire, torrefaction and
the burnish which follows; blackness: that which heats,
literally or figuratively; generative ardour, amorous pas-
sion, wrath, etc.

352 THE HEBRAIC TONGUE RESTORED

The Arabic ^ , having lost to a certain point, the
intellectual ideas developed by the Hebraic root, is limited
to expressing the particular ideas of warmth and heating ;
when reinforced by the guttural aspiration in ^ , it sig-
nifies literally to be corrupted, spoiled, putrefied.

Did Action of enveloping, seizing by a contractile
movement, exercising upon something a compressive force;
heating; rendering obscure. In a restricted sense, a wall,
because it encloses; a girdle, because it envelops; in gen-
eral, every curved, round figure; simulacrum of the sun,
etc.

Jp HEN. The composition of this root is conceived

in two ways, according to the first, the sign n, which
characterizes every effort, every difficult and painful
action, being contracted with the onomatopoetic root ftf ,
image of pain, expresses the idea of a prayer, a supplica-
tion, a grace to grant or granted : according to the second,
the same sign, symbol of elementary existence, being united
to that of individual and produced existence, becomes a
sort of reinforcement of the root |(1, and designates all
proper and particular existences whether in time or space.
[H That which results from prayer; as grace, a
favour; that which is exorable, which allows itself to re-
lent; that which is clement, merciful, full of pity: that
which is easy, a good bargain, etc.

The Arabic ^ develops, as the Hebraic root, all
ideas of kindness, mercy, tenderness, clemency. This root
in reinforcing itself in y*. designates separation, seclu-
sion; it is, literally, a place for travellers, a hostelry. As
onomatopoetic root, ^ expresses the action of speaking
through the nose.

f H Every separate intrenched place : a cell, a hospice,
a fort, a camp. Action of living apart, having one's own

RADICAL VOCABULARY 353

residence, being fixed, intrenched, and consequetly to be-
siege, to press the enemy, etc.

HES. Every silent, secret action; that which
is done with connivance ; that which is confided, trusted or
said secretly.

DIPT Action of conniving at a thing, of sympathizing;
of conspiring: a place of refuge,- a shelter, etc. It is also
the action of making effort upon one's self, of experiencing
an interior movement of contrition.

The diverse acceptations of the Hebraic root are di-
vided in the analogous Arabic words ^^- f (JO *. f ^. and
^a^. , in which they modify themselves in diverse manners.
Considered as verb, (J *~ signifies to feel, to have the sen-
sation of some thing; (J e*- to act with celerity, i. to

diminish in volume, to be contracted, shrunken; ( j A . to
particularize, etc.

yj-| HEH. Root not used in Hebrew. The Arabic
* indicates a grievous and painful sensation.

H|1 HEPII. Every idea of protective covering given
to a thing ; a guarantee, a surety.

The Arabic ^i- is an onomatopoetic and idiomatic
root, which depicts that which acts upon the surface,
which skims, passes lightly over a thing. The verb ^i*.
characterizes the condition of that which becomes light;
,jU anything which shivers, shudders with fear, trembles
with fright, etc.

f]in Action of covering, protecting, brooding, coax-
ing. A roof, nest, shelter, port: action of separating from
that which harms; of combing, appropriating, etc.

354 THE HEBRAIC TONGUE RESTORED

JJ|"] HETZ. Every idea of division, scission, gash,

cut; that which acts from the exterior, as the adverbial
relation pH expresses, outside.

The Arabic t - signifies to stimulate; and (J &. to
keep stirring, to agitate.

f H That which divides by making irruption, passing
without from within : an arrow, an obstacle; a stone com-
ing from the sling; an axe, a dart: a division of troops.;
a quarrel; etc.

HECQ. Every idea of definition, impression of

an object in the memory, description, narration; that
which pertains to symbols, to characters of writing. In
a broader sense matter used according to a determined
mode.

pn The action of defining, connecting, giving a dimen-
sion, deciding upon forms; of hewing, cutting after a
model; to carve, to design: a thing appointed, enacted,
decreed, constituted, etc.

The Arabic j>. develops, in general, the same ideas
as the Hebraic root; but is applied more particularly to
that which confirms, verifies, certifies; to that which is
true, just, necessary.

HER. The sign of elementary existence united
to that of movement proper, symbol of the straight line,
constitutes a root which develops, in general, the idea of
a central fire whose heat radiates. It is in particular, a
consuming ardour, literally as well as figuratively.

The Arabic f has exactly the same meaning. When

this root is reinforced by the guttural aspiration in ^i.
it is no longer applied to the expansion of heat, but to
that of any fluid whatsoever. In a restricted sense ji.
signifies to ooze.

RADICAL VOCABULARY 355

"IP? and inn (intens.) That which burns and con-
sumes, that which is burned and consumed; that which is
arid, desert, barren; every kind of residue, excrement: the
mouth of a furnace, the entrance of a cavern ; etc.

*W1 Action of consuming by fire; setting fire, irri-
tating: the ardour of /ever, that of wrath; effect of Me
flame, its brilliancy; Me &Jws7i which mounts to the face;
candour; every purification by fire; etc.

jnn (comp.) That which is sharp, cutting, acute,
stinging, destructive.

jy pj HESH. Every violent and disordered move-
ment, every inner ardour seeking to extend itself; central
fire ; avaricious and covetous principle ; that which is arid.

The Arabic >- develops in general, the same ideas

as the Hebrew. As onomatopoetic root, J>- expresses the
action of chopping, mowing; when it is reinforced by the
guttural aspiration, it signifies, in the verb ( J t ^ , to pene-
trate.

E*in Action of acting with vehemence upon some-
thing; every vivacity; avidity; aridity. This root, taken
in the latter sense of aridity, is applied metaphorically,
to that which is barren, which produces nothing ; to mutes;
to those who do not speak, who keep silent.

HETH. This root contains all ideas of shock,
terror, sympathetic movement which depresses and dis-
mays. It is, in general, the reaction of useless effort ; ele-
mentary existence driven back upon itself; in particular,
it is a shudder, consternation, terror; a sinking, a depres-
sion; a degradation, etc.

The Arabic ^- has not conserved the moral ideas
developed by the Hebraic root. It is, as onomatopoetic
root, an exciting, instigating, provocative movement.

356 THE HEBRAIC TONGUE RESTORED

^ T. This character, as consonant, belongs to the
dental sound. As symbolic image it represents the shelter
of man ; the roof that he raises to protect him ; his shield.
As grammatical sign it is that of resistance and protection.
It serves as link between "1 and fi, and partakes of their
properties, but in an inferior degree.

Its arithmetical number is 9.

TA. Every idea of resistance, repulsion, rejec-
tion, reflection; that which causes luminous refraction.
The Arabic U> develops the idea of every kind of bend-

ing, inflection. Thence the verb U U> , to bow down.

DX0. (intens.) Action of repulsing a dart, as from a
shield; of making hail rebound, as from a roof; etc.

2{J3 TB. The sign of resistance united to that of
interior action, image of all generation, composes a root
which is applied to all ideas of conservation and central
integrity : it is the symbol of healthy fructification, and
of a force capable of setting aside every corruption.

The Arabic ^J or ^ , has, in general, the same
sense as the Hebrew. In a restricted sense, ^T signifies
to amend; ^ , to supply the want, the lack of anything
whatsoever; to become well, to be healed, etc.

D1D That which keeps a just mean; that which is
well, healthy; that which defends itself and resists cor-
ruption ; that which is good.

^ TG. Root not used in Hebrew. * The Arabic ^
indicates a violent shock, a warlike cry.

By *J is understood, that which declares force, auda-

city, pride. In a restricted sense >Ar signifies a crown,
a mitre.

RADICAL VOCABULARY 357

TD. Root not used in Hebrew. The Arabic jU
seems to indicate a thing strong and capable of resistance.

p][3 TEH. Root analogous to the root ND. It is
only used in composition. The Arabic A as interjection,
inspires security.

In a restricted sense, the verb ^ or ^> signifies to
dispose of and prepare a thing in such a way as to render
it useful.

"IHD (comp.) That which is pure. See ID.

*)^ TOU. That which arrests, which opposes resist-
ance. See ND,

The Arabic U is used as adverbial relation to impose
silence upon someone. p signifies literally an hour.

DID (comp.) That which is good. See 3D.

JTID Every kind of thread, of spinning: a net.

PTlD Action of placing in safety, guaranteeing, cov-
ering, inlaying: a covering, an inlay, a coat of plaster;
etc.

^10 (comp.) Action of projecting, especially the
shadow. See *?D

TlD (comp.) Action of disposing, putting in order.
See ID,

#10 (comp.) Action of flying away, disappearing.
See ff'B.

Jg) TZ. Root not used in Hebrew. Appears only
in Arabic through wrong usage.

f"|^ TEH. Every idea of a stroke hurled or repuls-
ed; metaphorically, a calumny, an accusation.

The Arabic ~k expresses as onomatopoetic root, the

358 THE HEBRAIC TONGUE RESTORED

action of repulsing with the foot. This root reinforced by
the guttural aspiration, signifies in ]* to be obscured,
made dense, thick; in S-l , to be lessened.

^^ TT. Root not used in Hebrew. The Chaldaic
D r A is sometimes taken to express the number two.

The Arabic laj appears to designate putrid slime,
offensive mire.

^gj TI. Root analogous to the root KD, and which
like it, expresses every kind of reflection as is indicated by
the following:

D'D (intens.) That which gushes forth; that which
splashes, as mud, slime, mire; etc. Figuratively, the earth.

The Arabic J signifies properly to bend, to give
way, to be soft.

7| TCH. Root not used in Hebrew. The Chaldaic
is used to signify a siege.

As onomatopoetic root the Arabic ^J depicts the
noise of that which explodes.

TL. The sign of resistance united by contrac-
tion to the root'W/ symbol of every elevation, composes a
root whose object is to express the effect of a thing which
raises itself above another thing, covers, veils, or puts it
under shelter.

The Arabic Ji contains in general, all the ideas dev-
eloped by the Hebraic root.

^3 That which casts a shadow, that which is pro-
jected from above below ; that which varies, changes, moves
like a shadow : a veil, a garment with which one is covered ;
a spot which changes colour; the dew which forms a veil
over plants; an unweaned lamb still under the shelter of
its mother.

RADICAL VOCABULARY 359

The Arabic jl* has many divers acceptations like the
Hebrew, all of which can, however, be reduced to the pri-
mitive idea of a thing emanating from another, as dew,
shade; metaphorically, length, duration, etc. In a restrict-

ed sense J; signifies to raise up; JU to continue.

M. Every idea of contamination, of anathe-
ma ; that which is impure and profane.

The Arabic ^ has lost, in general, the primitive
ideas contained in the Hebraic root. In a restricted sense,
this word signifies simply to throw dust.

D1D Action of separating as impure, of anathematiz-
ing; every kind of impurity, pollution, vice, filthiness.

?Q TN. Everything woven in a manner to form
a continuous whole, as a screen, trellis, pannier, basket.
As onomatopoetic and idiomatic root, the Arabic y

or jb denotes every kind of tinkling, resounding noise.
It is from the idea of persistence developed by the Hebraic
root, that is formed the Arabic verb > , to presume, to
believe, to regard as certain.

Q^ TS. Root not used in Hebrew. The Chaldaic
DO signifies a plate of any kind whatsoever: the Arabic

(J ^> denotes very nearly that sort of receptacle called cup
or bowl in English.

As verb ( J^ , signifies in the vulgar idiom to put in a
sack; to be settled, effaced.

V[3 TOH. Every idea of obstinacy and persistence
in an evil manner. This root is the analogue of the root
KD , but more inclined toward the material sense.

#D The tenacity, the hardness of an evil character:
obstinacy.

360 THE HEBKAIG TONGUE RESTORED

The Arabic ^ presents the same ideas as the Hebrew.
The verb Uk signifies literally to err, to behave badly.

(comp.) That which is attached to sensuality

of taste; to sensation, to the knowledge which results:
figuratively, a good or bad habit, custom: reason, judg-
ment.

|J?D (comp.) To charge, to load someone with burd-
ens; to fix in a place, to nail: metaphorically to overwhelm.

n^ TPH. Everything which struggles, which stirs

incessantly; which goes and comes without stopping;
which persists in its movement.

The Arabic jb> develops in a broad sense the idea of
that which is impending, which can happen, occur. In a
very restricted sense, ^ii> signifies to pour out, as onomato-

poetic root *Jj , indicates the action of spitting.

f)D In a figurative sense, a child; anything whatso-
ever floating in the air or upon the water: a swimmer; a
palm branch, etc.

TOH. Root not used in Hebrew nor in Arabic.
TCQ. Root not used in Hebrew. The Arabic

^ , is an onomatopoetic root which depicts the noise of
stones crushed beneath the feet of horses, or that of frogs
croaking upon the banks of pools, or that which produces
a harsh, rough utterance.

TR. The sign of resistance united by contrac-
tion to the elementary root "IN, as image of fire, forms a
root which develops all ideas of purification, consecration,
ordination.

The Arabic > has lost nearly all the ideas developed
by the Hebraic root; so that restricting it to physical

RADICAL VOCABULARY 361

forms, this root characterizes an abrupt, unexpected move-
ment, a fortuitous thing, an incidence; etc.

*1HD (comp.) That which is pure, purified, purged
of its impurities.

"TltO (comp.) That which is conducted with purity,
with rectitude; that which maintains order; clarity.

?Q TSH. Root not used in Hebrew. The Chaldaic
expresses a change of place ; to hide and take away, from
sight.

The Arabic jj is an onomatopoetic root which de-
picts the noise of falling rain, the simmering of boiling
oil, etc.

J")^ TTH. Root not used in Hebrew. The Arabic

^J is an onomatopoetic root which depicts the noise of
a top spinning; thence, the name of various games for chil-
dren and several other related things.

^ 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, remark-
able in its vocal nature, loses the greater part of its fa-
culties in becoming consonant, where it signifies only a
material duration, a refraction, a sort of link as t, or of
movement as tJ%

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 heemantJies, attribute to it the virtue of ex-
pressing 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 idiomatic

362 THE HEBEAIC TONGUE RESTORED

genius of the Hebraic tongue made of the mother vowel * f
in the composition of compound radical verbs as initial
adjunction.

Its arithmetical number is 10.

^"1 IA. This root manifests the potential faculties
of things.

The Arabic J expresses, as adverbial or interjective
relation, all the movements of the soul which spring from'
admiration, astonishment, respect; o! oh! ah!

HN* That which is suitable, worthy, conformable
with the nature of things, specious, decent; that which has
beauty, elegance, etc.

DN* (comp.) That which desires ardently. See 2N,

*W* (comp.) Every idea of proneness, inclination:
that which aspires, tends toward an object. See t'N*

"flfct* (comp.) A river. See "IN.

^ IB. Onoinatopoetic root which describes the
yelping of a dog. Figuratively it is a cry, howl, vocifera-
tion. The Ethiopic ?0ft (ibbe) signifies jubilation.

1p IG. Every idea of fatigue, languor, sadness, as
result of long continued action. See JIK

The Arabic pj'\ indicates an overwhelming, stifling
heat.

^ ID. The sign of potential manifestation, united
to the root Itf, image of every emanation, of every divi-
sional cause, forms a remarkable root, whose purpose is
to produce ideas relative to the hand of man.

The Arabic Jb presents exactly the same ideas as the
Hebrew.

"J* In the literal and restricted sense, the hand; in
the figurative and general sense, it is the faculty, executive

KADICAL VOCABULARY 363

force, power of acting, dominion: it is every kind of aid,
instrument, machine, work, term; administration, liberal-
ity, faith, protection: it is the symbol of relative unity,
and of the power of division; it is the margin, boarder,
edge; the point by which one grasps thines; it is the place,
the point that one indicates, etc.

"IK* ( comv. ) Every idea of power and of force : that
which is irresistible in good as in evil: fate, destiny, nec-
essity.

T or IT (intens.) Action of throwing, hurling with
the hand ; of issuing, sending; of spreading, divulging, etc.

j"^ IEH. Absolute life manifested, Eternity, the
eternally living Being: GOD.

The Arabic 4i has lost all the intellectual ideas dev-
eloped by the Hebraic root, but the Syriac ou and the
Samaritan S(/fl , signify alike the Absolute Being. By the

word ^ is understood only a sort of call.

D!T (comp.) Action of being fruitful, manifesting
fruits; a litter, a burden. Action of bearing, producing.
See DN and 3H.

TlfT (comp.) Divine emanation, God-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 loh to de-
signate the moon; it is rather remarkable that the same

Arabic word g , designates the sun. This last word, in
receiving the guttural aspiration in ^ signifies literal-
ly the day, and is used sometimes in place of ^ .

DV (comp.) The luminous, continued, universalized
manifestation : day. See D*.

364 THE HEBRAIC TONGUE RESTORED

The Arabic * has conserved none of the intellec-
tual ideas contained in the Hebrew. As noun, it is, in a
restricted sense, a day; as verb, to fix a day, to adjourn.

JV (comp.) The being, passing from power into
action : the manifested being. See [IN . 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.

DP (comp.) To mediate, to think. See Dt, and also
the other positive roots which receive the initial adjunction
in large numbers.

pp IHE. Root not used in Hebrew nor in Arabic.

"IH* (comp.) Manifestation of unity; action of being
united, state of being one, unique, solitary. See "in.

*7fl* (comp.) Every idea of tension, attention, ex-
pectation; action of suffering, having anxiety, hoping, etc;
See^ll

DH* (comp.) Action of being heated, burned, literal
ly and figuratively. SeeDH.

^fT (comp.) To be barefooted. See f|ll.

t?IT (comp.) Every idea of origin, source, race.
See t?n . It is considered here as central principle.

fj^ IT. Root not used in Hebrew.

^ II. Manifestation of all spiritual power, of all
intellectual duration. In a more restricted sense, the mind.

w In Chaldaic, it is the name of the Eternal; thai
by which one finds translated the Ineffable Name jTfT
the interpretation of which I have given in my notes. Thi
name is often written in the Targum w the Spirit oj
Spirits, the Eternity of Eternities.

RADICAL VOCABULARY 365

[" (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 tiL, which signifies one.

IL. Every idea of emission and of prolongation.

The Arabic JL is applied only to teeth and to their
different forms.

?1* Action of filling the air with cries; a lively song;
a jubilation.

S*i IM. The sign of manifestation united to that of
r action as collective sign, composes a root whose
purpose is to indicate universal manifestation and to dev-
elop all ideas of mass and accumulation.

The intellectual force of this root is weakened in
Arabic, since this idiom has not conserved the character-
ization 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.

D* In a literal and restricted sense, the sea; that is
to say, the universal aqueous manifestation, the mass of
waters.

As noun, the Arabic f , signifies the sea, and as verb,
1o submerge. This word is preserved in the Coptic ^lOM,
and appears not to be foreign to the Japanese umi.

Dl* (comp.) Day; that is to say, universal luminous
manifestation. See V .

366 THE HEBRAIC TONGUE RESTORED

p IN. The sign of manifestation united to that of

individual and produced existence, composes a root whence
are developed all ideas of particular manifestation and of
individual being: thence the accessory ideas of particular-
ity, individuality, property.

The Arabic ^i has preserved scarcely any of the intel-
lectual 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

into \ following 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, ex-
istence proper, interest: that which is relative to a deter-
mined centre, to a particular point; that which draws to
itself, appropriates, envelops, involves in its vortex; de-
prives, oppresses others for its own interest : every internal
movement, every desire for growth.

fl* (comp.) Generative faculty of nature, plastic
force: in a restricted sense, a dove, symbol of fecundating
warmth.

Q1 IS. Root not used in Hebrew. The Arabic ^j
appears to indicate a movement of progression.

y*l IOH. Everything hollow, empty and fit to re-
ceive another, as a vessel, a shovel, etc.

The Arabic *-> as onomatopoetic root, depicts the cry

of one who wishes to catch something, or seize it with the
hand.

"UP (comp.) Every kind of convention, . appointing
the day, place, time for an assembly, a fete, a resolution.
See "!&

?JP (comp.} That which is rough, steep. See t#

RADICAL VOCABULARY 367

D)P (comp. ) That which covers, envelops, as a gar-
ment See toy.

^IT (comp.) Every thing which is raised; which
grows, augments, profits. See 10^.

f)JP ( comp, ) Every movement which tires, fatigues.
See ty?.

J"y (comp.) Every kind of consultation, delibera-
tion: every thing which tends to fix upon a point, to de-
termine. See $.

"UP (comp.} That which surrounds, defends a
thing, as the covering of the kernel, bark of the tree, sfcm
of the body : a forest, a thicket of trees, to protect, to pre-
serve a habitation, etc. See *\y

S"p TPH. The sign of manifestation united to that

of speech, constitutes a root which is applied to all ideas
of beauty, grace, charm, attraction.

The Arabic ^ is only preserved in the composition
of words as in cJw J beautiful, 4o J beauty, etc.

TJ*i ITZ. Root not used in Hebrew ; but it expresses
every idea of progeny and propagation in the Arabic <j^*
which signifies to grow, in speaking of plants; in the Syriac
it designates a tribe, a nation.

P*) ICQ. Every idea of obedience and subjection.
The Arabic j^i characterizes literally that which is
white.

^1 IR. Every idea of respect, of fear, of reverence,
of veneration.

The Arabic ji signifies a thing which is polished,
smooth, without roughness, but firm, as crystal. It is also

368 THE HEBRAIC TONGUE RESTORED

a thing of igneous nature; but in this case the Arabic
word jfc is applied to the root "Vltf

ffl ISH. The sign of manifestation joined to that
of relative movement, or by contraction with the elemen-
tary root 887t, 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 verb ^ has signified in a restricted
sense, to leap, gambol, give way to joy.

f\) ITH. Root not used in Hebrew; but in Chal-
daic, in the Syriac Ju, in the Samaritan <Vjrt, it expresses
always the essence and objective nature of things. See Dtf.

3 CH. KH. This character as consonant, belongs
to the guttural sound. As symbolic image it represents
every hollow object, in general ; in particular, the hand of
man half closed. As grammatical sign, it is the assimila-
tive sign, that of reflective and transient life: it is a sort
of mould which receives and communicates indifferently all
forms. This character is derived, as I have already said,
from the aspiration l"7, which comes from the vocal prin-
ciple fl, image of absolute life; but here it joins the ex-
pression of organic character J, of which it is a sort of
reinforcement. In Hebrew, it is the assimilative and con-
comitant article. Its movement in nouns and actions is
similitude and analogy. The Hebraist grammarians, since
they have neither included it among the heemanthes nor
among the paragogics, have committed the grossest errors ;

RADICAL VOCABULARY 369

they have merely regarded it as an inseparable article or
an affix, and often have confused it with the word that it
governs as article.

Its arithmetical number is 20.

CHA. Every idea of assimilated existence, of
formation by contraction; that which is compact, tighten-
ed, condensed to take some sort of form.

The Arabic o develops, in general, the same ideas as
the Hebraic root. In a restricted sense, this root is repre-
sented in English by the adverbial relations thus, the same,

such as, etc. It is remarkable that this character 4 , as
sign, fulfills in the Arabic idiom, the same functions as
the Hebrew 0. As onomatopoetic root & expresses the
clucking of the hen ; metaphorically, the action of gather-
ing together, as a hen her chickens; or again, the state of
being timid, chicken-hearted.

3N3 (comp.) A moral heaviness; an interior re-
pression; every pain which is caused by a restrained and
repressed desire.

HJO (comp.) Action of being repressed interiorly, of
leading a sad life, restricted, afflicted, painful.

33 OHB. Every idea of centralization ; that which
draws near the centre; which gravitates there.

The Arabic Jb characterizes in general, that which
carries from above below, precipitates, pours out, throws
down, sinks, goes down. As onomatopoetic root ^ sig-
nifies to cut. This root used in music designates the fun-
damental sound, the keynote.

J3 CHG. Root not used in Hebrew. The Arabic
^ seems to indicate a sort of movement executed upon
itself in spiral line. In particular it is a certain game
for children.

370 THE HEBRAIC TONGUE RESTORED

^^ CHD. That which partakes of relative unity,
isolation, division. In a restricted sense a spark, a frag-
ment.

The Chaldaic "O is represented in a restricted sense,

by the adverbial relation when. The Arabic Jo signifies
in general, to act in one's own interest, to work for self;
in particular, to be industrious, to intrigue, to be fatigued,
tormented,

CHE. Root analogous to the root JO, but whose
expression is spiritualized and reinforced by the presence
of the sign Jl .

i"O That which is conformable to a given model ; that
which coincides with a point of space or time, which can
be conceived in an abstract sense, by the adverbial rela-
tions yes, thus, like this; that; in that very place; at that
very time, etc.

The Arabic having lost all the ideas attached to
the Hebraic root or having concentrated them in the prim-
itive sign ii or o , has become an onomatopoetic root de-
picting an oppressed respiration either by old age, by ill-
ness, or by excess of drinking.

r?i"O (intens.) From the idea of an excess of restric-
tion, comes that of fright, weakness, pusillanimity: con-
trition; dimming of the eyes; dizziness, faintness, etc.

*?rO (comp.) Every value. See^H.

|J"O (comp.) Every administration, distinguished
function ; literally, priesthood, pontificate; a priest, a man
raised in dignity to special supervision. See p

^3 CHOU. Every assimilating, compressing, re-
straining force : the natural faculty which fetters the dev-
elopment of bodies and draws them back to their elements.
Root analogous to the root JO , but modified by the pre-
sence of the convertible sign 1.

RADICAL VOCABULARY 371

The Arabic root } has certainly developed the same

universal ideas in the ancient idiom ; but in the modern, it
is restricted to characterize a sort of cauterization. The
idea of combustion, of burning is expressed in particular,

by the root f , and by the word ^ is understood in
general, that which is strong, vigorous, violent, extreme.

HO Action of arresting the scope of vegetation; re-
pressing bodies, shrivelling them by burning; reducing
them to ashes.

*O or (TO Combustion; that which roasts, burns;
corrodes.

(TO(cowp.) That which holds to the central force;
that which depends upon igneous power; that which after
being centralized is unbound like a spring; in general it
is the virtual faculty of the earth.

*?13 (comp.) That which seizes and agglomerates.
See *7K*

jO (comp.) See p .

"113 (comp.) A furnace.

B>13 (comp.) See BO.

J3 CHZ. Root not used in Hebrew. The Arabic
f indicates everything which is contracted in itself,
shrivelled.

In a restricted sense signifies to be disgusted.

pQ CHEH. Root not used in Hebrew. In Syriar,
^ is ouomatopoetic, expressing the effort made in retain-
ing one's breath.

The Arabic ftC , being the reinforcement of the root

4<f , characterizes the state of an asthmatic person, or of
one worn out with old age.

372 THE HEBRAIC TONGUE RESTORED

. ) Action of retaining a thing, hiding it,
concealing it carefully.

^PD (comp.) Action of disguising a thing, smear-
ing it.

(comp.) Action of denying a thing,

CHT. Root not used in Hebrew. The Arabic
j , expresses the action of gorging with food to the point
of being unable to breathe. Figuratively, it is to fill be-
yond measure, to overpower with work. In the modern
idiom 2 signifies bushy hair.

IJ CHI. Manifestation of any assimilating, com-
pressing force. See JO> J"O , and ID .

The Arabic ^ signifies in a restricted sense, a burn.

O The force expressed by this root is represented in
an abstract sense, by the relations that, because, for, then,
when, etc.

V3 (comp.) Everything which compresses strongly,
which crowds, which presses: literally, armour; a scourge.

^^ (comp.) That which is covetous, tenacious; a
miser.

D^(comp.) Constellation of the Pleiades; because
of the manner in which the stars cluster.

D'D (comp.) A purse filled with money; a casket.

?f3 (comp.) A rock; a thing hard and strong, of
compressed substance.

?p CHKH. Root not used in Hebrew. The Chal-
daic *p signifies nothing more than the Hebrew fO

The Ethiopic ftft (each) is an onomatopoetic root
which denotes the cry of a crow.

CHL. This root expresses all ideas of appre-

RADICAL VOCABULARY 373

hension, shock, capacity, relative assimilation, consumma-
tion, totalization, achievement, perfection.

The Arabic jf develops in general, the same ideas of
complement, totalization, as the Hebrew; but in leaving
its source, it inclines rather toward the totalization of
evil than toward that of good ; so that in the Arabic idiom
J" is taken figuratively, for excess of fatigue, height of
misfortune, extreme poverty, etc. This root being rein-
forced by the guttural aspiration, offers in J j , a meaning
absolutely contrary to the primitive sense of accumula-
tion, and designates the state of that which diminishes,
which is lessened.

"73 That which is integral, entire, absolute, perfect,
total, universal: that which consumes, concludes, finishes,
totalizes a thing; that which renders it complete, perfect,
accomplished; which comprises, contains it, in determin-
ing its accomplishment: the universality of things; their
assimilation, aggregation, perfection; the desire of possess-
ing; possession; a prison: the consumption of foods, their
assimilation with the substance of the body, etc.

*?D Action of totalizing, accomplishing, comprising,
universalizing, consummating, etc.

Every tension, inclination, desire for as-
similation. The Arabic ^ signifies how much.

The root J> , as verb, signifies to know the quantity
of some thing, or to fix that quantity.

?3 CHN. This root, wherein the assimilative sign

is united to the root [N, image of all corporeal circum-
scription, is related to that which enjoys a central force
energetic enough to become palpable, to form a body, to
acquire solidity : it is in general, the base, the point upon
which things rest.

374 THE HEBRAIC TONGUE RESTORED

The Arabic $ has not differed from the Hebraic root
in its primitive origin; but its developments have been dif-
ferent. The intellectual root fflfl to be-being, almost en-
tirely lost in Arabic, has been replaced by the physical
root p ; so that in the Arabic idiom the word ^^ which
should designate only material, corporeal existence, sub-
stance in general, signifies being. This substitution of one
root for another has had very grave consequences, and has
served more than anything else to estrange Arabic from
Hebrew.

p That which holds to physical reality, corporeal
kind; stability, solidity, consistency; a fixed, constituted,
naturalized thing: in a restricted sense, a plant: in an
abstract sense, it is the adverbial relatives, yes, thus, that,
then, etc.

The Arabic J6^ , in consequence of the reasons ex-
plained above, characterizes the state of that which is,
that which exists, or passes into action in nature. This
root which, in Arabic, has usurped the place of the pri-
mitive root rrin, signifies literally it existed. It can be re-
marked that the Samaritan and Chaldaic follow the sense
of the Hebraic root, whereas the Syriac and Ethiopic fol-
low that of the Arabic.

I'D Action of constituting, disposing, fixing, ground-
ing; action of strengthening, affirming, confirming; action
of conforming, qualifying for a thing, producing according
to a certain mode, designating by a name, naturalizing, etc.

Q3 CHS. Every idea of accumulation, enumera-
tion, sum.

DD The top; the pinnacle of an edifice; a throne.

The Arabic ^^5 expresses in general, the action of re-
moving the superficies of things ; in particular, that of clip-
ping, cutting with scissors. The onomatopoetic root

RADICAL VOCABULARY 375

expresses the idea of utmost exertion, and the Arabic noun
(J 3 pudendum mulicbre.

D"O Action of numbering, calculating; accumulating)
carrying to the top; filling up, covering, etc.

J73 CHOH. Root not used in Hebrew. The Chal-

daic indicates in an onomatopoetic manner, the sound of
spitting.

The Arabic develops only ideas of baseness, cow-
ardice.

D)D(comp.) Action of being indignant, vexed; pro-
voking, irritating another.

rp CHPH. ' Every idea of curvature, concavity, in-
flection; of a thing capable of containing, holding: in a
restricted sense, palm of the hand, sole of the foot, talons,
claws of an animal, a spoon ; that which curves like a sleeve,
a branch : that which has capacity, like a stove, a spatula,
etc.

The Arabic Jo contains exactly the same ideas as

the Hebraic root. As verb, and in a figurative sense, ^5
signifies to preserve, defend, keep.

f]lD Action of bending, being inflected, made concave,
etc.

^2 CHTZ. Root not used in Hebrew. The Arabic
u & appears to signify a sort of undulatory movement as
that of water agitated.

This root being doubled in jjb indicates a move-
ment extremely accelerated.

^3 CHR. The assimilative sign united to that of
movement proper 1, or by contraction with the elementary

376 THE HEBRAIC TONGUE RESTORED

root *ltf, constitutes a root related in general, to that which
is apparent, conspicuous; which serves as monument, as
distinctive mark: which engraves or serves to engrave;
which hollows out, which preserves the memory of things
in any manner whatsoever ; finally, that which grows, rises,
is noticeable.

The Arabic j has certainly developed the same
general sense as the Hebraic root, in its primitive accepta-
tion; but in a less broad sense, the Arabic root is limited
to expressing the action of returning on itself, on its steps;
reiterating the same movement, repeating a speech, etc.

*D Every kind of character, mark, engraving; every
distinctive object: leader of a flock, a ram; leader of an
army, a captain: every kind of excavation; a furrow, ditch,
trench, etc.

"VD A round vessel, a measure.

CHSH. This root is applied in general to tho
idea of a movement of vibration which agitates and ex-
pands the air.

The Arabic ^p signifies literally to shrivel up, to
shrink in speaking of the nerves : to shorten.

JJ"D (comp.} That which is of the nature of fire and
communicates the same movement. Figuratively, that
which is spiritual, igneous.

CHTH. Every idea of retrenchment, scission,
suspension, cut, schism.

JTO Action of cutting, carving, retrenching, exclud-
ing, separating, making a schism, etc.

The Arabic ^ presents exactly the same sense in

general. In particular, j5^ signifies to shrink; by &
is understood the action of curling the hair.

RADICAL VOCABULARY 377

L. This character as consonant, belongs to the
lingual sound. As symbolic image it represents the arm of
man, the wing of a bird, that which extends, raises and
unfolds itself. As grammatical sign, it is expansive move-
ment and is applied to all ideas of extension, elevation,
occupation, possession. It is, in Hebrew, the directive
article, as I have explained in my Grammar, expressing in
nouns or actions, a movement of union, dependence, pos-
session or coincidence.

Its arithmetical number is 30.

LA. This root is symbol of the line prolonged
to infinity, of movement without term, of action whose
duration is limitless: thence, the opposed ideas of being
and nothingness, which it uses in developing the greater
part of its compounds.

The Arabic M develops the same ideas as the Hebraic
root. In a restricted sense V is represented by the nega-

tive adverbial relations no, not. The verb VV signifies
literally to shine, sparkle, glisten.

^7 or Kl 1 ? It is in general, an indefinite expansion,
an absence without term expressed in an abstract sense by
the relations, no, not, not at all. Definite direction, that
is to say, that which is restrained by means of the assimi-
lative sign D, is opposed to it. See H3 or p

r\^7 It is in general, an action without end; in its
literal sense, a labour which fatigues, wearies, molests.

tON 1 ? (comp.} Action of covering, hiding. SeeD/*

TJN 1 ? (comp.) Action of despatching, delegating.
See }?.

(comp.) A nation. See D 1 ?.

LB. The expansive sign united by contraction
to the rootDN, image of every interior activity, every ap-

378 THE HEBKAIC TONGUE RESTOEED

petent, desirous, generative force, constitutes a root
whence emanate all ideas of vitality, passion, vigour, cou-
rage, audacity: literally, it is the heart, and figuratively,
all things which pertain to that centre of life ; every qual-
ity, every faculty resulting from the unfolding of the vital
principle.

3 1 ? The heart, the centre of everything whatsoever
from which life radiates; all dependent faculties: courage,
force, passion, affection, desire, will; sense.

The Arabic ^ participates in the same acceptations
as the Hebraic root.

y\*7 Action of showing force, developing vital facili-
ties, moving with audacity, animating, making vigorous,
germinating, etc.

Dff? (comp.) Ardour, flame, vital fire, literally as
well as figuratively.

LG. Every idea of liaison, of intimate, compli-
cated thing ; of litigation. The meaning of the Arabic *J
is similar and signifies literally to insist, to contest. The
Hebrew $7 presents in the figurative, symbolic style, the
measure of extent, space.

LD. The expansive sign, joined to that of abund-
ance born of division, or by contraction with the root IK'
image of every emanation, composes a root whose purpose
is to express every idea of propagation, of generation,
of any extension whatsoever given to being.

The Arabic j) expresses in general the same ideas as
the Hebraic root. In a restricted sense it is, to make mani-
fest, to put fonoard, to discuss. The verb $ characterizes
the state of that which is relaxed, put at ease; to enjoy
one's self, to delight in, etc.

"I 1 ? That which is born, generated, propagated, bred:

RADICAL VOCABULARY 379

progeny, increase of family, race, lineage: confinement,
childbirth, etc.

LEH. This root, analogue of the root K? con-
tains the idea of a direction given to life, of a movement
without term.

Thence the Arabic *J which signifies properly

GOD. In a more materialized sense, the word 4) designates
that which is refined, softened, become beautiful, pure,
elegant.

Jin 1 ? Every idea of indeterminate action, of insup-
portable fatigue; frenzy.

2Tt?(comp.) Every desirous movement; every pro-
jection into vacuity : a flame of any sort whatsoever.

JH 1 ? (comp.) Keen disposition to study, desire to
learn : in a figurative sense, a system, a doctrine.

Drf?(oomp) That which is inflamed, takes fire,
burns for something.

DH 1 ? (comp.) To universalize an expansive move-
ment, to render it sympathetic; to electrify, inspire, pro-
pagate: etc.

1") or v LOU or LI> Everv idea of liaison > cohesion,
tendency of objects toward each other. The universal
bond. The abstract line which is conceived going from
one point to another and which is represented by the rela-
tions, oh if! oh that! would to God that!

The Arabic ) has not preserved the ideas contained
in the primitive root as those have which are represented
by the adverbial relations if, if not, though. The verb ),
which is attached to the root ff? or 4), signifies to make
divine power shine forth, to create; to give vital movement

380 THE HEBRAIC TONGUE RESTORED

to matter. It is to the sense of radiating which is contain-
ed in this root, that one applies the word )j a pearl.

IT!*? Action of being adherent, coherent, united by
mutual ties, by sympathetic movement: every adjunction,
liaison, copulation, conjunction, addition, etc.

Vh (comp.) That which cedes, gives way, bends.
See f 5 ?.

PR*? (comp.) That which is polished, shining. Seel"! 1 ?.
D1*? (comp.) To hide, envelop. See 13 s ?.
1*7 (comp.) Addition, supplement.

?)V? (comp.) That which is detached, disunited; figu-
ratively, that which drags, is dirty, soiled. See tf? .

[V? (comp.) See f?.

yV? ( comp. ) Action of swallowing. See tf? *

p t ?(comp.) See f 1 ?*

E>V? ( comp. ) See IP 1 ? .

LZ. Every movement directed toward an object
to show it, and expressed in an abstract sense by the rela-
tions this, that.

The Arabic j has preserved the physical develop-
ments more than the Hebraic root ; for one finds there all
the acceptations which have relation to things coming
together, their collision, clashing, etc.

LH. Every movement directed toward elemen-
tary existence and making effort to produce itself, to
make its appearance.

The Arabic *) develops in general, all ideas of co-
hesion, of contraction, and retains only the physical and
material acceptations of the Hebraic root.

RADICAL VOCABULARY 381

ff? Natural vigour; innate movement of vegetation;
radical moisture: that which is verdant, young, moist,
fresh; that which is glowing with youth, beauty, freshness;
that which is smooth, soft to the touch; etc.

^rh (comp.) Action of licking, sucking, polishing.

Drf?(comp.) That which serves as food to elemen-
tary life: action of subsisting, of being fed: every idea of
alimentation; consumption of anything whatsoever.

pT*?(comp.) A hostile incursion, public misfortune,
oppression. See JTt.

CJ>rf?( comp. ) A magic incantation, an enchantment:
a talisman. See CP 1 ?.

LT. The directive sign united to that of pro-
tective resistance, composes a root which contains all ideas
of seclusion, envelopment, mystery, hiding place. SeetON 1 ?
and OV?.

The Arabic U characterizes, in general, that which
agglutinates, makes sticky, etc. The verb jj signifies
properly to knead, and in the figurative sense, JJ indicates
the action of sullying, compromising, contaminating.

LI. Root analogous to roots $?? rf? V?.
The Arabic ^ designates literally a pliant, flexible
thing.

'7*7 (comp.) That which renders things adherent,
binds, envelops them : night. See 1 ? 1 ?.

(comp.) A lion. See w?
LCH. The extensive sign united to the root Tl

image of every restriction, constitutes a root whence is
developed the idea of a restrained utterance, as a deter-

382 THE HEBRAIC TONGUE RESTORED

mined message; executing a mission; a legation, a vicar-
ship.

The Arabic v*JJ has lost absolutely all the intellectual
ideas developed by the Hebraic root and has preserved but
few of its physical acceptations. In a restricted sense, the
verb ill signifies to chew; as onomatopoetic root ji
depicts the gurgle of a bottle.

TjN 1 ? Every kind of legation, delegation, envoy, to ful-
fill any function whatsoever.

Tp 1 ? (comp.) State of being detached, delegated,
loosened, released; without bond, lawless; impious, pro-
fane, etc.

LL. The sign of extensive movement being op-
posed to itself, composes a root which gives the idea of
circular movement: in the same manner as one sees in
natural philosophy, this movement springs from two op-
posed forces, one drawing to the centre, and the other
drawing away from it.

The Arabic Jl is not preserved; but one recognizes

the Hebraic root in the verb Jj) which expresses anxiety,
despair of a person tossed about.

^V? Action of moving around, turning alternately
from one side to another ; rocking, winding, twisting.

W (comp.) That which binds things and envelops
them; night.

LM. A sympathetic, mutual bond ; a movement
directed toward universal ization.

The Arabic +. . develops the same ideas as the Hebraic
root but in a more physical sense. As verb, it is the action
of uniting together, assembling, gathering, etc. When the

word J signifies no, it is attached to the root or N 5 ?

RADICAL VOCABULARY 383

A people; that is. to say, a more or less consider-
able number of men united by common bond.

LN. Root not used in Hebrew. The Arabic j^\

expresses every kind of colour, tint, reflection cast upon
objects; that which varies, changes colour, flashes irides-
cent hues, etc.

In the modern idiom, the verb signifies literally
to soften.

|V? A reflected light, a nocturnal lamp: action of
watching by lamp-light, of passing the night, of taking
rest.

LS. Root not used in Hebrew. The Arabic ^
indicates the action of browsing. By the word ^ is
understood a thief, a robber.

LOH. Root not used in Hebrew. The Arabic *}
appears to express in general, covetous desire, consuming
ardour.

The root S which appears to be idiomatic and
onomatopoetic in Arabic, denotes the articulate or inart-
iculate sound emitted by the voice and modified by the
tongue ; thence the verb U which signifies to speak or to
bark, according to whether it is a question of man or dog.
The word *i\ signifies literally, a speech, an idiom, etc.

V^ A yawning jaw, an engulfing abyss; that which
swallows, absorbs, devours.

LPH. Every idea of reaction, of return to it-
self, of refraction.

The Arabic >_& indicates a complication, an adjunc-

384 THE HEBRAIC TONGUE RESTORED

tion of several things. It is literally, the action of envelop-
ing.

Vj LTZ. Every kind of turn, detour, turning
about, sinuosity, inflection.

The Arabic ^ expresses in general, every kind of
trickery, ruse, cheating. Literally a thief.

p 1 ? Action of making light of, making a play on
words; of laughing; action of turning one tongue into an-
other, of employing an oratorical trope, etc.

LCQ. In a literal sense, that which is seized

by the tongue, that which is lapped, licked: figuratively,
that which is seized by the mind, a lesson, a lecture, an in-
struction.

The Arabic v*M signifies to chew, and jjj, as onomato-
poetic root denotes every kind of slapping, clapping, click-
ing.

pff? From the idea of instruction springs that of
doctrine; from that of doctrine, doctor. Thence, the idea
of academy, of the gathering of savants, of sages, of elders,
of the senate.

LR. Root not used in Hebrew nor in Arabic.

LSH. Every union en masse, every forming,
composng.

The Arabic JJ indicates the state of that which is

agitated, shaken. The word ^jALD characterizes one who
is trembling, troubled, unsteady.

ttfl 1 ? That which tends to soften, knead; to make
ductile a thing which is firm and divided.

fl") LTH. Root not used in Hebrew. The Arabic
J indicates a mutual union, a sympathetic bond.

KADICAL VOCABULARY 385

Q M. This character as consonant, belongs to the
nasal sound. As symbolic image it represents woman,
mother, companion of man; that which is productive,
creative. As grammatical sign, it is the maternal and
female sign of exterior and passive action; placed at the
beginning of words it depicts that which is local and
iflastic; placed at the end, it becomes the collective sign,
developing the being in infinitive space, as far as its
nature permits, or uniting by abstraction, in one single
being all those of the same kind. In Hebrew it is the ex-
tractive or partitive article, as I have explained in my
Grammar, expressing in nouns or actions that sort of
movement by which a name or an action, is taken for
means or instrument, is divided in its essence, or is
drawn from the midst of several other similar nouns or
actions.

The Hebraist grammarians whilst considering this
character as hecmanthe have not ceased, nevertheless, to
confound it with the words which it modifies as sign, as
I shall show in several important examples in my notes.

Its arithmetical number is 40.

MA. That which tends to the aggrandize-
ment of its being, to its entire development; that which
serves as instrument of generative power and manifests
it exteriorly.

The Arabic l presents in its original sense the same
ideas as the Hebraic root; but this root has acquired in
Arabic a greater number of developments than it has in
Hebrew ; this is why it demands in both idioms all the at-
tention of those who wish to go back to the essence of lan-
guage. NO or , characterizes in general, passive matter,
the thing of which, with which, and by means of which,
all is made. It is in particular, in the Arabic idiom,
water; anything whatsoever, all or nothing, according to
the manner in which it is considered. This important

386 THE HEBRAIC TONGUE RESTORED

root, conceived as pronominal relation designates the pos-
sibility of all things, and is represented by the analogues
what and which; conceived, on the contrary, as adverbial
relation, it is employed in Arabic to express the absence
of every determined object and is rendered by the anal-
ogues not, no. As verb, the root \ or J* signifies in gen-
eral, to go everywhere, to extend everyivhere, to fill space,
etc.

jTND This is, in general, that which is developed
according to the extent of its faculties ; in a more restrict-
ed sense it is the number one hundred.

3Q MB. Root not used in Hebrew. The Arabic
^\A seems to indicate an idea of return, remittance; of
honour rendered.

JQ MG. Root not used in Hebrew. The Arabic
Z\ expresses the idea of a thing which is sour, acrid,
bitter, sharp; which irritates, troubles, torments.

In a restricted sense the verb . signifies to be re-
pugnant.

MD. The sign of exterior action, being united
to that of elementary division, constitutes that root whence
come all ideas of measure, dimension, mensuration, com-
mensurable extent, and in a metaphorical sense, those of
custom, rule, condition.

The Arabic ju develops in general, the same ideas as
the Hebrew. In particular, it is that which extends,
lengthens, unfolds.

1N That which fills its measure, which has all the
dimensions that it can have, which enjoys the whole extent
of its faculties: in an abstract sense, much, very, exceed-
ingly, etc.

RADICAL VOCABULARY 387

MEH. That which is essentially mobile, essen-
tially passive and creative ; the element from which every-
thing draws its nourishment ; that which the ancients re-
garded as the female principle of all generation, water, and
which they opposed to the male principle, which they be-
lieved to be -fire.

HD ID or *0 Every idea of mobility, fluidity, pas-
sivity; that which is tenuous and impassive, whose in-
timate essence remains unknown, whose faculties are
relative to the active principles which develop them; in
a literal and restricted sense, water, in an abstract sense
who? which ? what is it? some one, something.

The Arabic <u has lost all the intellectual ideas of the
Hebraic root and has substituted the root U for all phys-
ical ideas. Today, by A, is understood only a vain
futile, inane thing.

^flD (comp.) Every kind of mixture; the fusion
of several things together.

TTD (comp.) That which passes away with rapid-
ity, that which changes, varies easily and quickly. See "10.

*)Q MOU. Analogue of the root HO ,

10 This is, in Hebrew, a passive syllable which is
added to nearly all articles and to some pronouns, to give
them more force and without bringing any change to their
proper expression.

The Arabic j* is an onomatopoetic root which depicts
in particular the mewing of a cat; by extension, every
harsh, shrill sound. The Ethiopic ^fl?A (mowa) char-
acterizes, in general, the action of triumphing, and that
of celebrating a triumph with a fanfare.

310 (comp.) Action of liquifying, dissolving,
melting.

( comp. ) Marrow.

388 THE HEBKAIC TONGUE KESTOBED

DID (comp.) Every kind of communicated move-
ment. See 30

TpO (comp.) Every idea of attenuation, depression.
See T]0.

'TIO (comp.) Action of amputating, cutting off
exuberance, circumcising. See J 70

DiO (comp.) Stain, vice. See DO.

|VD (comp.) Image, representation, figure: See p.

"110 (comp.) Every variation, every permutation.
See "ID.

^10 (comp.) That which is contracted and rotted
up in itself : See tP'O

fVIO (comp.) Passing into another life, deatfft. See

no.

JQ MZ. Every burning; combustion through the
effect of refraction. Intense dazzling; reflection of the
solar rays ; incandescence, heat, sudden dryness.

The Arabic j not having conserved the primitive
sense of the Hebraic root, offers only particular con-
sequences of the most general ideas, as those which spring
from heat or from dryness ; or from that which is sour or
dried up, in speaking of liquids,

p] ^ MH. Onomatopoetic root which depicts the
noise that is made in clapping the hands : figuratively, ac-
tion of applauding; state of being joyous, of having good
appearance.

HO Clapping, applause, fullness of the body; good
humour.

HO The sign of exterior and passive action united
to that of elementary labour, or to the root I"TN, symbol
of all equality, constitutes a root to which are attached
the ideas of abolition, desuetude; of ravage carried on by
time, by the action of the elements, or by man; thence,

RADICAL VOCABULARY 389

Action of effacing, depriving, taking away, de-
stroying; of razing a city, an edifice; of washing, cleansing,
etc.

The Arabic ~ presents the same general ideas as the
Hebraic root HO . The particular ideas are developed in
the modern idiom by the derivative root Ut*.

jTfO (comp.) Action of hurting, striking violent-
ly, wounding. Seep! .

pHO (comp.) Action of razing, scraping, taking
away, removing by force, erasing, etc.

"IfTD (comp.} Every idea of contingent future, of
fatal. irrcsixtibJc thing: in a literal sense, it is the ad-
verbial relation tomorrow*

[2*2 ^^. This root, composed of the sign of ex-
terior and passive action, united to that of resistance, de-
velops all ideas of motion or emotion given to something;
vacillation; stirring; a communicated movement especial-
ly, downward.

The Arabic .k. has the same sense. As verb, this root
indicates the action of drawing, stretching, extending by
pulling.

DID Action of moving, rousing, budging, stirring,
agitating; going, following, happening, arriving, etc.

1 MI. See HO.

The Chaldaic '0 is an indefinite pronominal relation
represented by what? The Ethiopic a& (mai) signifies
properly water.

D'O The waters: that is to say, the mass of that
which is eminently mobile, passive and suitable for elemen-
tary fecundation.

MCH. The root T]N , image of every restric-
tion, every contraction, united to the sign of exterior and

390 THE HEBRAIC TONGUE RESTORED

passive action, constitutes a root whence spring the ideas
of attenuation, weakening, softening of a hard thing: its
liquefaction; its submission.

t]0 That which is attenuated, debilitated, weakened;
distilled; humiliated. See ?]10 ,.--

The Arabic dX expresses in general, every idea of ex-
tenuation, absorption, consumption. By , is under-
stood the brain.

ML. The sign of exterior and passive action.
united by contraction to the root 7N , symbol of every
elevation and every extent, composes a root to which is at-
tached all ideas of continuity, plentitude, continued move-
ment from the beginning to the end of a thing: thence,
the accessory ideas of locution, elocution, eloquence, nar-
ration, etc.

The Arabic ^ not having preserved the intellectual
ideas developed by the Hebraic root is limited to recalling
that sort of physical plentitude which constitutes las-
situde, ennui, dislike to work and the negligence which
follows. The particular ideas expressed by the Hebrew,

are found again in part, in the Arabic words ^U jl J*.

*7E That which is full, entirely formed; that which
has attained its complement : that which is continued with-
out lacunas; every kind of locution, narration, oration; a
term, an expression.

V?D (intens.) From the excess of plentitude
springs the idea of exuberance and the idea of that which
is announced outwardly; in a figurative sense, elocution,
speech.

^ID From the idea of exuberance comes that of am-
putation; thence, the action of amputating, circumcising,
taking away that which is superabundant, superfluous.

MM. Root not used in Hebrew. The Arabic

RADICAL VOCABULARY 391

U seems to indicate a thing livid, or which renders
livid; a thing inanimate, and as dead. Literally wax, a
mummy; figuratively, solitude, a desert.

JQ MX. This root, composed of the sign of ex-

terior and passive action, united by contraction to the
root [X, symbol of the sphere of activity and of the cir-
cumscriptive extent of being, characterizes all specifica-
tion, all classification by exterior forms; all figuration,
determination, definition, qualification.

The Arabic ^ has not followed the same develop-
ments as the Hebrew, although they have come from an
identical root in the two idioms, as is proved by the usage
of this root as designative relation represented by of, from,

etc. As noun the Arabic root <> designates a thing ema-
nated from another, a gift; as verb, it characterizes the
state of that which is benign, beneficial; action of that
which is deprived in order to give, to distribute; that
which is weakened to reinforce, impoverished to enrich,
etc. '

|P The kind of things, their exterior figure, mien,
image, that is conceived ; the idea, that is formed, the defini-
tion that is given to it; their proper measure, number,
quota.

p Action of figuring, defining, forming an idea,
an image of things : action' of imagining; action of measur-
ing, numbering, qualifying, etc.

TO Form, aspect of things; their mien, figure, etc.

MS. Every dissolution, literally as well as
figuratively : that which enervates, which takes away from
physical and moral strength.

The Arabic ^ characterizes the state of that which
is touched, that which is contiguous. By ^a*, is under-

392 THE HEBKAIC TONGUE RESTORED

stood to suck; by Jo* to be fatigued, to lose one's strength,
to fee enervated.

yfo MOH. That which circulates or which causes
circulation.

f?yO Inmost part; the intestines, the viscera of the
body : the finances of state, money; sand, gravel, etc.

The Arabic * , which as I have already remarked in
speaking of the root NO signifies literally with, contained
primitively the same sense as the Hebraic root fiD which
is alluded to here; but its developments have been some-
what different. Thus, whereas the Chaldaic N^O des
ignates a thing in circulation, as a piece of money, the

Arabic U. characterizes that which is uniform, una-
minous, simultaneous.

toyo (comp.) That which is moderate, exiguous,
of little value, common, poor.

^O (comp.) Action of pressing, compressing,
provoking.

^JfO (comp.) That which is tortuous; distorted,
deceitful; a transgression, a prevarication.

rift MPH. Root not used in Hebrew. The Chal-
daic signifies a sort of carpet or cloth.

The Arabic verb ^L. signifies the condition of an idiot ;
a false or stupid mind.

VJ3 MTZ. This root characterizes that which at-
tains an end, a finish ; which encounters, finds, obtains the
desired object.

The Arabic {J a signifies properly to suck.

yW (intens.) Action of milking, that is to say,
of obtaining milk : thence, the idea of pressure, expression;
pressing etc.

RADICAL VOCABULARY 393

MCQ. That which is founded, literally as well

as figuratively. The action of being melted, liquefied;
growing faint, vanishing.

The Arabic j. expresses the state of that which ex-
periences a sentiment of tenderness, which covers, shelters,
loves, etc.

^Q MR. The sign of exterior and passive action
being united to that of movement proper, constitutes a root
whose purpose is to characterize that which gives way to
its impulsion, which extends itself, usurps or invades space ;
but when this same sign is linked by contraction to the
root '"Itf symbol of elementary principle, then the root
which results is applied to all the modifications of this
same element.

The Arabic ^ contained primitively the same ideas
as the Hebraic root. In the modern idiom this root is
limited to two principal acceptations; the first is applied
to the action of passing, exceeding, going beyond; the se-
cond, to the state of being bitter, strong, sturdy.

"10 That which extending and rising, affects the em-
pire, the dominion; as a potentate : that which exceeds the
limits of one's authority ; as a tyrant, a rebel : that which is
attached to the idea of elementary principle, as an atom,
a drop.

"1*10 (intens.) That which is exaggerated in its
movement, in its quality : literally, that which is sour, bit-
ter, ferocious.

*tt*0 (comp.) That which gnaws, which corrodes;
literally and figuratively.

"1NO or "VINO (comp.) Thai which shines, lightens,
heats.

"ino (comp.) That which changes, varies, passes,
flows off rapidly.

TlO or Tr (comp.) Change, variation, mutation.

394 THE HEBRAIC TONGUE RESTORED

MSH. From the union of the sign of exterior
activity with that of relative movement, or by contraction
with the elementary root fiPK springs a root whose purpose
is to express that which is stirred by contractile movement.

The Arabic ^ signifies properly to feel, touch soft-
ly, brush lightly.

Wft Everything palpable, compact, gathered: every
pile, as a crop, a harvest. That which is drawn, extracted,
shrunken, as silk etc.

MTH. If one considers this root as composed
of the sign of exterior action, united to that of reciprocity,
or this same sign joined by contraction to the root J"tt*
image of the ipseity, the selfsameness of things, it will
express either a sympathetic movement, or a transition ; a
return to universal seity or sameness. Thence the idea of
the passing of life; of death.

The Arabic ^ or ^*, has lost all the intellectual
ideas contained in the Hebrew. Today it is only extension
or physical expansion, a sort of flux of any thing what-
ever. +* indicates dissolution of being, and ^ signi-

fies death. The verb oU characterizes that which is dead,
dissolved, deprived of existence proper.

filE Action of passing away, of passing into another
life, of dying: state of being dead; death.

J 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 grammat-
ical sign, it is that of individual and produced existence.
When it is placed at the end of words it becomes the
augumentative sign f , and gives to the being every exten-
sion of which it is individually susceptible. The Hebraist
grammarians in placing this character among the heeman-

RADICAL VOCABULARY 395

thes, had certainly observed that it expressed, at the begin-
ning of words, passive action, folded within itself, and
when it appeared at the end, unfoldment and augmenta-
tion : but they had profited little by this observation.

I shall not repeat here what I have said in my Gram-
mar 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.

J$ J 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 U although holding to the same primitive

root as the Hebrew, has developed, however, ideas appar-
ently 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 devel-
oped the second. Thence the verb U> , which indicates
the state of that which is frail, feeble, impotent ; the verb
Jj, expresses the action of letting go, being separated,
abandoning a thing, etc. What proves the identity of the
root is that the compound verb \& signifies literally to
nurse an infant.

fKO 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.

tOJ 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 suf-
ficiently cooked, in speaking of meat ; thence, the action of
acting abruptly, without reflection, contradicting like a

396 THE HEBRAIC TONGUE RESTORED

child, leading without experience, being new, unaccustomed
to something, acting impetuously.

Tltti (comp.) A leather bottle, for holding water,
milk or any liquor whatsoever.

DJO (comp.) Action of exposing the substance or
source of something; speaking the truth, going back to the
cause. See ON.

]JO (comp.) Action of giving way to a passion, to
an impulse; to commit adultery; to apostatize, to worship
strange gods. See f)N .

TiO (comp.) Action of passing the limits, going too
far; the action of spitting. See p* .

JTtO (comp.) Every idea of clamour, lamentation.

"IfcO (comp.) Action of being execrable, abominable.
SeeTlN.

2J NB. The mysterious root DiK being united by
contraction to the sign of produced existence, gives rise
to a new root, whence emanate all ideas of divine inspira-
tion, theophany, prophecy; and in consequence, that of
exaltation, ecstasy, rapture; perturbation, religious hor-
ror.

The Arabic ^ indicates in general, a shudder; ex-
terior movement caused by interior passion. As onomato-
poetic and idiomatic root ^ denotes the sudden cry of
a man or animal keenly roused. Literally, the bark of a
dog. Figuratively L and ^ express the action of one
who announces the will of heaven, who prophecies.

The Hebrew word N'3J , prophet, is formed of the root
33 here alluded to, and the root N*, symbol of divine
power.

313 Action of speaking by inspiration ; producing ex-
teriorly the spirit with which one is filled : in a literal and
restricted sense, divulgation, fructification, germination.

RADICAL VOCABULARY 397

In this last sense, it is the root DN, which is united simply
to the sign 3 employed as initial adjunction.

J3 NG. This root is applied to every kind of re-
flected light, after the manner of a mirror; of solar re-
fraction : thence, the ideas of opposition, of an object put
on the opposite side.

The Arabic *J indicates every idea of liquid emission,
watery emanation.

JirO Action of leading by taking possession of the will
of some one; of inducing, deducing, suggesting ideas; ac-
tion of giving or receiving an impulse, opinion, etc.

*^3 ND. From the union of the signs of produced
existence and natural division, springs a root which de-
velops all ideas of dispersion, uncertain movement, agita-
tion, flight, exile, trouble, dissension.

The Arabic y develops the idea of that which evapo-
rates, is exhaled, escapes. This word is applied also in
Arabic to the idea of equality, similitude; then it is com-
pound and derived from the primitive T, contracted with
the sign of produced existence J.

TO That which is moved, stirred, by a principle of
trouble and incertitude; that which is wandering, agitated;
that which goes away, flees, emigrates, etc.

"M An agitation, a trembling, a disturbance mani-
fested by movement.

jl} NHE. This root is the analogue of the root *O
and as it, characterizes that which is fresh, young, recent :
thence ;

ITO State of being young, alert, vigorous, pleasing-,
in consequence, action of forming a colony, founding a new
habitation, establishing one's flock elsewhere, etc.

398 THE HEBRAIC TONGUE RESTORED

PU Onomatopoetic root which describes the long
moaning of a person who weeps, suffers, sobs.

The Arabic **'> depicts every kind of noise, clamour.

^ J NOU. The convertible sign 1 image of the bond
which unites being and nothingness, which communicates
from one nature to another, being joined to that of pro-
duced existence, produces a root whose sense, entirely vague
and indeterminate is fixed only by means of the terminative
sign by which it is accompanied.

The Arabic </ is 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 ac-
tion of being repugnant, of refusing, of being unwilling.

ffiJ (comp.) Every idea of a new dwelling. See H.3-

ITU (comp.} The point of equilibrium where an
agitated thing finds repose: action of resting, remaining
tranquil, enjoying peace and calm. See HJ .

D13 (comp.) Every kind of bond.
D13 (comp.) Action of sleeping.

|U (comp.) Every idea of propagation or growth
of family. See p

DU (comp.) Action of wavering in uncertainty,
erring, fleeing. See DJ .

W\} (comp.) That which changes, that which lacks
constancy and force, literally as well as figuratively .

]1J (comp.) Dispersion, aspersion, distillation: ac-
tion of winnowing, scattering; of ventilating, etc.

pj (comp.) Action of flourishing, that of flying;
being resplendent. See p.

p13 (comp.) Every pure, beneficial, nourishing
fluid ; milk; action of suckling, nursing an infant.

RADICAL VOCABULARY 399

"W (comp.) A luminous production, eclat, splen-
dour. See *U

&?\3 (comp.) That which is unstable, weak, infirm.

7J NZ. This root characterizes that which over-
flows, spreads, disperses; that which makes its influence
felt outwardly.

The Arabic j has the same sense. It is literally, the
action of flowing, passing away.

T\3 (intens.) From excess of dispersion springs the
idea of the breaking of that which is solid; the distillation
of that which is liquid.

j"U 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 HK
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,

I"U 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 fi\3 ,

The Arabic ~j is 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 verb ~i signifying to

stoop, to kneel. The compound word o-Uei , indicates
sometimes patience, tenacity.

400 THE HEBRAIC TONGUE RESTORED

'rrtJ (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, any usurpation whatsoever.

OPU (comp.) That which ceases entirely, desists
from a sentiment, renounces completely a care, surrenders
an opinion, calms a pain, consoles, etc.

JTU (comp.) Every idea of urgency, haste, importu-
nity. SeefTl,

"iru (comp.) See 1H
t^TU ( comp. ) See tTH .
HAD (comp.) See HTT.

[33 ^T. 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,

D3 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 M*

The Arabic k; has 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 verb ki characterizes 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.

By k or ly is understood the state of a thing suspended,
separated from the point toward which it inclines. The
Chaldaic HD3 signifies properly eccentric.

1} NI. Root analogous to the roots &O HJ and U
whose expression it manifests.

BADICAL VOCABULARY 401

The Arabic j indicates the state of that which is

raw.

P (comp.) An offspring, a son. See p. ! ^'

TJ (comp.) Light manifested in its production,

splendour. See "U.

7p NCH. That which is injurious to existence ar-
rests, restrains, represses it.

Tp A blow, a lesion; chastisement, torment: action
of rebuking, chastising, treating harshly, punishing; bruis-
ing, striking, sacrificing; etc.

The Arabic D i presents in general the same ideas
as the Hebrew. Is it the same with the Sriac loj

NL. Every idea of suite, series, sequence, con-
sequence: every idea of abundant succession, of effusion

holding to the same source. The Arabic words JJ, jli

J^ , all present the sense of succeeding, following in great
number, furnishing, giving, rendering abundantly.

03 NM. Individual existence represented by the
sign J, being universalized by the adjunction of the col-
lective sign D , 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 as a
sort of universalization of the particular being. See Oil
and DU.

The Arabic <j only participates in the Hebraic root

in the case where the verb +i signifies to exhale, to spread
out, in speaking of odqurs ; for when it expresses the action
of spreading rumours, cursing, calumniating, it results
from another formation. Besides it can be remarked that
nearly all the roots which are composed of the sign 3 are

402 THE HEBRAIC TONGUE RESTORED

in the same case; and this, for the reason shown in the
grammar, with regard to this sign when it has become
initial adjunction.

? J NN. The sign of individual and produced exist-
ence, being united to itself as augmentative sign, con-
stitutes 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 Arabic ^ has not preserved the ideas developed

by the Hebraic root. It can only be remarked that jj>
is one of the names which has been given to Venus, that is
to say, to the generative faculty of nature.

pj That which is propagated abundantly, that which
spreads and swarms; in a restricted sense, the specie of
fish; action of abounding, increasing.

P Every new progeny added to the older, every
extension of lineage, family, race. See *3

QJ NS. Every idea of vacillation, agitation, liter-
ally as well as figuratively : that which wavers, which
renders uncertain, wavering.

DJ 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; conse-
quently, characterizing literally, that which imitates the
movement of waves; figuratively, that which is given over
to such a movement.

yj NH. This root expresses the idea of everything
weak, soft, feeble, without consistency. The Arabic j

RADICAL VOCABULARY 403

signifies literally an herb fresh and tender. In a more
extended sense, it is every idea of movement within one-
self, vacillation, trepidation, oscillation.

tfti 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.

D#3 (camp.) That which is easy, pleasant, conven-
ient, agreeable.

"iyj (comp.) In a restricted sense, a new born
infant: in a figurative sense, the primary impulse given
to vital element.

rp 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 f]13

The Arabic *J* has in general, the same ideas. In
particular, it is, in the modern idiom, the action of snuffing :
blowing the nose.

VJ 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 Hebrew 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.

JO 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 pJ

404 THE HEBRAIC TONGUE RESTORED

Ifm (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 ravag-
ing, devastating, wrangling over plunder, stealing, robbing;
etc.

HJ NCQ. This root, which contains the idea of

void, is applied metaphorically to that which is related
to this idea: thence pJ, 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 pO

The Arabic ^ is an onomatopoetic root which depicts
every kind of deep, raucous, sound, like the grunting of a
pig, cawing of a crow, etc.

H J NR. The root *T)K , 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,

*U A lamp, a beacon, a torch : a sage, a guide; that
which enlightens, shines, is radiant: metaphorically, a
public festivity, an extreme gladness. See "TO and *l^

The Arabic j signifies literally, fire.

{J7J NSH. This root which is applied to the idea of
things temporal and transient, in general, expresses their
instability, infirmity, decrepitude, caducity: it charac-
terizes that which is feeble and weak, easy to seduce, vari-
able, transitory; literally as well as figuratively.

The Arabic ^Jj characterizes in particular, the absorp-
tion of water by the earth ; in the modern idiom it signifies,
to whisk flies.

RADICAL VOCABULARY 405

tW Every idea of mutation, permutation, subtrac-
tion, distraction, cheating, deception, weakness, wrong, etc.

J1^ NTH. Every corporeal division. In a restricted
sense, a member.

The Arabic jj characterizes extension given to any-
thing whatsoever. The verb jj expresses literally, the
action of oozing through, of perspiring.

rU A morsel of something, a piece, a portion; a sec-
tion : action of parcelling out, of dissecting, etc.

Q S. This character as consonant, belongs to the
sibilant sound, and is applied as onomatoposia to depicting
all sibilant noises : certain observant writers among whom
I include Bacon, have conceived this letter S, as the symbol
of the consonantal principle, in the same manner that they
conceived the letter H , or the aspiration H, as that of the
vocal principle. This character is, in Hebrew, the image
of the bow whose cord hisses in the hands of man. As
grammatical sign, it is that of circular movement in that
which is related to the circumferential limit of any sphere.

Its arithmetical number is 60.

$$Q SA. Every idea of circumference, tour, circuit,
rotundity.

nXD Every round thing suitable for containing any-
thing; as a sack, a bag. In a figurative sense, it is the
action of emigrating, changing the place, taking one's bag.

The Arabic L, >r I U, designates that which disturbs,
harms.

fXD (comp.) Covering for the feet, sandals.

^Q SB. When this root is conceived as the prod-
uct of the circumferential sign united to that of interior

406 THE HEBRAIC TONGUE RESTORED

action D, it expresses every idea of occasional force, cause,
reason : but when it is the root DN , image of every con-
ceivable fructification, joined by contraction to this same
sign, then this root is applied to that which surrounds,
circumscribes, envelops.

The Arabic ^+ contains in general all the accepta-

tions of the Hebraic root; but inclining toward those which
are more particularized in a physical sense than in a moral
one.

3D Every kind of contour, circuit, girdle; a circum-
stance, an occasion, a cause.

The Arabic <^... has the same sense; but the primitive

root y having deviated toward the physical, signifies to
distort a thing, to take the wrong side; to curse someone,
to injure him, etc.

DD and DDD (intens.) Action of turning, going
round, circuiting, enveloping, circumventing, warning, con-
verting, perverting, etc.

The Arabic ^* signifies to put a thing upside down;
to pour out, upset.

JQ SG. The circumferential sign united to the
organic sign, constitutes a root whose purpose is to depict
the effect of the circumferential line opening more and
more, and departing from the centre: thence,

J1D All ideas of extension, augmentation, growth :
physical possibility. See J1D and JPD

The Arabic ^- offers in general, the same sense as the
Hebrew.

SD. This root whose effect is opposed to that
of the preceding one, characterizes, on the contrary, the
circumferential line entering upon itself, and approach-
ing the centre: thence,

RADICAL VOCABULARY 407

"TD All ideas of repression, retention, closing.

The Arabic ju has not separated from the Hebrew
in the radical sense. As verb it is literally the action of
closing. It must be remarked that the verb at- which
signifies to master, to dominate, is attached to the root T
a* which indicates properly the hand, and the power of
which it is the emblem.

J^Q SEH. Root analogous to ND,

The Arabic A indicates the circumference of the
buttocks : the rump.

VfD That which is round of form : a tower, a dome ;
the moon; a necklace; bracelets, etc.

10 SOU. Root analogous to ND and HD ,
The Arabic j* does not differ from the Hebrew as to
the radical sense; but the developments of this root being
applied in Arabic, to the idea of what is bent rather than
to what is round, characterizes consequently, that which
is bad rather than that which is good : thence the verbs

L. or y. which express the state of what is bent, false,
malicious, traitorous, depraved, corrupt, etc.

mD A veil, a garment which surrounds, envelops,
undulates.

J1D (comp.) Action of being extended by going
away from the centre; yielding; offering a facility, a pos-
sibility.

TlD (comp.) Action of welding ; closing, shutting ;
that which is secret, closed, covered.

T]1D (comp.) Action of anointing. See t|D

[ID (comp.) That which shines, that which rend-
ers joyous. See f D

DID (comp.) A horse. See DD.

408 THE HEBRAIC TONGUE RESTORED

t]1D (comp.) That which finishes a thing; makes
an end of it ; to sweep away; to fulfill. See f)D

"YlD (comp.) That which turns around, bends, is
perverted, changes sides, is made adverse; that which is
audacious, independent; that which is raised, bred, trained,
turned, given a proper outline, directed etc. See *)D .

HID (comp.) Action of working in the shadow of
something, of being covered with a veil, of seducing,
persuading, etc. See fiD.

JQ SZ. Root not used in Hebrew nor in Arabic.

F|Q SH. Root not used in Hebrew. The Arabic
- expresses the action of being dissolved in water, of

being poured out, spread over, etc. The Chaldaic HID sig-
nifies to swim; to wash, to be purified in water : the Syriac
and Samaritan have the same sense.

(1HD Action of cleansing, ivashing.

*HD Every idea of cleansing.

]HD (comp.) Every idea of subversion, sweeping
away; a torrent.

^HD (comp.) Every idea of the circulation of pro-
duce, of merchandise; action of negotiating, selling, buy-
ing, etc.

t^HD ( comp. ) That which springs from corruption :
that which swarms from putrid water.

[3D ST. Root not used in Hebrew. The Arabic
k- characterizes in general, a vehement, illegal action.

The compound verb Ik- signifies literally to command with
arrogance, to act like a despot.

^Q SI. Root analogous to HD and ID. The Arabic
^ coming from the radical idea taken in a good sense,
characterizes that which is regular, equal; that which is

RADICAL VOCABULARY 409

made in accordance with its own nature: thus the verb
u> . or U- has reference to milk which flows without
being drawn.

JPD (comp.) An extension: a thing which has
yielded, which has gone away from the centre. In a re-
stricted sense, scoria. See J1D

*VD (comp.) Curvature. See *)D.

7]0 SCH. The circumferential sign united by con-
traction of the root 7jN, image of every restriction and ex-
ception, forms a root whose use is to characterize a thing
which is round, closed, fitting to contain, to cover; thence,

T]D A sack, veil, covering of any sort: that which
envelops, covers, obstructs. In a figurative sense, the mul-
titude of men which cover the earth; ointment with which
the skin is covered and which closes the pores. See TpD.

The Arabic dX-i has preserved few of the expressions
which hold to the radical sense. Its principle develop-
ments spring from the onomatopoetic root i*V>- which

depicts the effect of the effort that one makes in striking.
Literally it is striking a thing to make it yield.

SL. Every kind of movement which raises,
exalts, takes away, ravishes.

The Arabic J*. signifies in a restricted sense, to draw
to one's self.

^D In a very restricted sense, a leap, a gambol; in
a broad and figurative sense, the esteem or value that is
put upon things. Also a heap of anything; a thing formed
of many others raised one upon another, as a mound of
earth, etc.

SM. The circumferential sign being universal-
ized by the collective sign D, becomes the symbol of the

410 THE HEBRAIC TONGUE RESTORED

olfactory sphere, of every fragrant influence given to the
air: thence,

DD Every kind of aromatic.

The Arabic ^ appears to have preserved more of the
developments and even more of the radical force than the
Hebraic analogue. This root characterizes that which is
penetrated with force whether good or evil. Thence, in
the modern idiom the verb ^, which signifies to bore a
hole, to pierce.

|D SN. The circumferential sign having attained

its greatest dimension by the addition of the augmentative
sign, f , becomes the symbol of the visual sphere and of
afl luminous influence: thence,

|D Every kind of light, of bright colour, in general ;
in particular the colour red, as the most striking. This
colour, taken in a bad sense, as being that of blood, has
furnished the idea of rage and rancour in the Chaldaic
WD ; but the Syriac has only a luminous effect, as is proved
by the word jm which signifies the moon. The Hebrew
has drawn from it the name of the most brilliant month
of the year, fVD the month of May. See J1D

The Arabic ^ characterizes that which illumines
things and gives them form by shaping, polishing them;
in the modern idiom the verb ^ signifies to sharpen.

OD SS. The circumferential sign being added to
itself, constitutes a root which denotes in an intensive
manner every eccentric movement tending to increase a
circle and give it a more extended diameter : thence, every
idea of going away from the centre, of emigration, travel :
thence,

DID A horse; that is to say an animal which aids
in emigration, travel. See ND and #D .

RADICAL VOCABULARY 411

The Arabic ^L. belongs evidently to the primitive
root DD, and designates in general, a thing which is car-
ried from the centre to the circumference, to administer,
to govern.

yQ SH. That which is rapid, audacious, vehement,
fitted for the race; thence,

n^D A courier, a thing ivhich rushes; figuratively
an arrogant person, a calumniator.

The Syriac las* has the same sense as the Hebrew.
The Arabic - appears to have deviated much from the
radical sense. It is literally, a straw; but figuratively, it
is that which makes the subject of a deliberation.

"tyD (comp.} That which serves for support, prop,
corrob oration. See "TD

f|^D (comp.) That which is extended by branching
out ; a genealogy; a series.

*\J?D (comp.) A violent, tumultuous movement; a
tempest, a storm.

JHQ SPH. Every idea of summit, end, finish ; any-
thing which terminates, consummates, achieves.

f|D The extremity of a thing, the point where it
ceases ; its achievement, consummation, end : the defection,
the want of this thing: the border, top, summit, threshold;
that which commences or terminates a thing; that which
is added for its perfection: also, reiteration of the same
action, an addition, supplement; the final thing where
many others come to an end: a time involving many
actions.

The Arabic ,_i- has preserved of the radical sense only
the idea of a thing reduced to powder, which is taken as
medicine. The Syriac ao> characterizes every kind of con-
summation, of reducing to powder by fire.

412 THE HEBRAIC TONGUE RESTORED

f|5D (intens.) Action of approaching, drawing
near, touching the threshold, receiving hospitality.

VQ STZ. Root not used in Hebrew nor in Arabic.

HQ SCQ. Root not used in Hebrew. The Samarit-
an p} , likewise the Syriac an , indicate a movement of
evasion, of leaving; of germination.

The Arabic ~ is an onomatopoetic root which desig-
nates the action of striking.

^Q SR. The circumferential sign joined to that
of movement proper, constitutes a root whence issue all
ideas of disorder, perversion, contortion, apostasy; also
those of force, audacity, return, education, new direction,
etc.

The Arabic ^ offers in general, the same radical
character as the Hebrew but its developments differ quite
obviously. The verb ^- signifies in particular, to be
diverted; that is to say, turned from serious occupations.

*)D and T)D (comp.) That which is disordered,
rebellious, refractory; which leaves its sphere to cause
trouble, discord; that which is vehement, audacious, inde-
pendent, strong: that which distorts, turns aside takes
another direction; is corrected, etc. See "VlD.

SSH. Root not used in Hebrew nor in Arabic.

STH. Every kind of mutual, sympathetic cov-
ering, every kind of veil, of darkness. The Arabic j^.
indicates the parts of the human body that must be veiled.
The Hebrew, as well as the Chaldaic IfiD , characterizes
winter, the dark season when nature is covered with a
veil. See HID .

RADICAL VOCABULARY 413

V U.H.WH. This character should be considered

under the double relation of vowel and consonant. Follow-
ing its vocal acceptation, it represents the interior of the
ear of man, and becomes the symbol of confused, dull,
inappreciable noises; deep sounds without harmony. Pol-
lowing its consonantal acceptation, it belongs to the gut-
tural sound and represents the cavity of the chest. Under
both relations as grammatical sign, it is in general, that
of material sense, image of void and nothingness. As
vowel, it is the sign }, considered in its purely physical
relations: as consonant, it is the sign of that which is
crooked, false, perverse and bad.
Its arithmetical number is 70.

W HA. Physical reality. This root is the anal-
ogue of the roots )fil and W .

3y HB. The sign of material sense united by

contraction to the root 3N, symbol of all covetous desire
and all fructification, constitutes a root which hierogly-
phically characterizes the material centre: it is, in a less
general sense, that which is condensed, thickened; which
becomes heavy and dark.

The Arabic ^f, signifies properly to charge with a

burden; by ^fc , is understood to finish, to draw to an
end, to become putrid.

1)} Every idea of density, darkness; a cloud, a thick
vapour; a plank, a joist.

y\y Action of being condensed, thickened, of becom-
ing palpable, cloudy, sombre, opaque; etc. See DIN of
which y\V is the degeneration and intensifying.

jy HG. Every kind or ardour, desire, vehement
fire, which increases constantly; every active warmth, as
much literally as figuratively.

414 THE HEBRAIC TONGUE RESTORED

The Arabic ^ is an onomatopoetic and idiomatic root
which characterizes a violent noise; the roaring of winds
and waves. depicts also in an onomatopoetic manner
the noise made by water when drunk or swallowed.

M In a restricted sense, the action of baking;
that which has been exposed to the heat of a hot oven, a
cake, etc.

*^y HD. The sign of material sense, contracted

with the root *TN, symbol of relative unity, image of every
emanation and every division, constitutes a very important
root which, hieroglyphically, develops the idea of time, and
of all things temporal, sentient, transitory. Symbolically
and figuratively it is worldly voluptuousness, sensual plea-
sure in opposition to spiritual pleasure ; in a more restrict-
ed sense, every limited period, every periodic return.

The Arabic jt&, which is related in general, to the
radical sense of the Hebrew, signifies in particular, to
count, number, calculate, etc. ; the word j, the time which
follows the actual time; tomorrow.

Ijf The actual time; a fixed point in time or space
expressed by the relations to, until, near : a same state con-
tinued, a temporal duration, expressed in like manner by,
now, while, still; a periodic return as a month; a thing
constant, certain, evident, palpable, by which one can give
testimony; a witness.

*U? or "HP (intens.) Continued time furnishes
the idea of eternity, stability, constancy; thence, the action
of enacting, constituting, stating, etc.

TIP Action of returning periodically furnishes the
idea of evidence, certitude; action of returning unceasingly,
furnishes the idea of accumulation; that of accumulation,
the ideas of riches, plunder, prey; thence, the action of
despoiling : now these latter ideas, being linked with those
of sentient pleasures contained in the primitive idea of

RADICAL VOCABULARY 415

time, produce all those of voluptuousness, sensuality, de-
lights, beauty, grace, adornment, etc.

Ply, 1J7 HEH, HOU. That which is sentient in

general; obvious to the senses: physical reality. Super-
ficies, the exterior form of things. Their growth, material
development.

The Arabic 4* has not preserved the intellectual ideas
developed by the Hebraic root. It is today, only an onoma-
topoetic root depicting a sentiment of self-sufficiency,
pride, f, signifies literally to bark.

my Every inflection, every circumferential form;
every kind of curvature, inversion, circle, cycle; everything
concave or convex. In a figurative sense perversion, in-
iquity; state of being perverse, iniquitous, deceitful, vi-
cious.

fiy (comp.) Action of fleeing for refuge to any
person or place.

Diy (comp.) Action of making an irruption.

*?iy (comp.) To act with duplicity, hypocrisy; to
be curved as a dais, a yoke, foliage, etc. See ty*

py (comp.) Action of being joined corporeally;
cohabiting. See fy.

]iy (comp.) Action of being raised, sustained in
the air, flying; as vapour, winged fowl or bird, etc. See t\y.

py (comp.) Action of consolidating; strengthen-
ing. SeeJ>y.

piy (comp.) Action of compressing. See py.

"liy (comp.) Action of impassioning, exciting, put-
ting into movement : action of involving, blinding, etc.
See ^y .

Wiy (comp. ) Action of assembling, composing, put-
ting together. See V?y .

IViy ( comp. ) Action of communicating a movement
of perversion, of perverting. See AT .

416 THE HEBEAIC TONGUE KESTORED

fy HUZ. Every idea of sentient, material force,

of physical demonstration : that which is strong ; corrobor-
ative auxiliary.

\y This is, in general, a thing which is strengthened
by being doubled, by being added to itself. Every body
which is hard, rough, firm, persistent, as a stone, rock,
fortress : that which enjoys great, generative vigour, as a
goat; that which is vigorous, audacious; that which serves
as prop, support, lining, substitute; that which corrobor-
ates, strengthens, encourages, etc. See HJ7 .

The Arabic y ^virile diverted very slightly from the
radical sense of the Hebraic root has, however, acquired
a great number of developments which are foreign to the

Hebrew. Thus the root ^ characterizes that w T hich is
precious, dear, rare, worthy of honour; that which is
cherished, honoured, sought after, etc. The verb j, sig-
nifies properly to pierce.

fiy HUH. Koot not used in Hebrew. The Sam-
aritan fly indicates in general, material substance, and
in particular, wood.

{^y HUTH. This root develops the idea of resist-
ance overcome by physical means.

toy A notch, a cut, made upon a thing: a stylus, a
chisel for inscribing, engraving; every kind of incision,
line, cleft. See tOiy.

The Arabic ]o* offers the same sense as the Hebrew.

^c signifies to wear out in speaking of clothes; L* to
plunge into the water.

^y HI. This root is the analogue of the roots H#

and 1J7 , whose physical expression it manifests. It is, in
general, growth, material development; accumulation.

RADICAL VOCABULARY 417

The Arabic ^ indicates an overwhelming burden, a,
fatigue; signifies to goad.

0\T (comp.) Action of cleaving the air with rapid-
ity, swooping down upon something: literally, a bird of
prey.

fry (comp.) That which tends to be united, to
amalgamate strongly; a violent desire, keen sympathy;
thirst. See Dtf.

JUf (comp.) Corporeal manifestation; the eye.
See ]?.

Wy (comp.) That which manifests a thing which
is volatile, dry, inflammable, arid; thence, that which
languishes for lack of humidity. See ]Jf .

"Vy (comp.) That which manifests a physical im-
pulsion, a general attraction ; a common centre of activity,
a supervision : as a city, fort, rampart, body-guard. See *U?.

^y HUGH. Root not used in Hebrew. In compo-
sition it has the sense of the Arabic *ip, which charac-
terizes that which is held with effort, which delays, defers,
etc.

In a restricted sense tile- signifies to soil, to stain.

HUL. The material sign tf considered under

its vocal relation, being united to that of expansive move-
ment, composes a root which characterizes, hieroglyphical-
ly and figuratively, primal matter, its extensive force, its
vegetation, its development in space, its elementary energy :
this same sign, considered as consonant changes the ex-
pression of the root which it constitutes, to the point of
making it represent only ideas of crime, fraud, perversity.
The Arabic J* has lost nearly all the intellectual
ideas characterized by the Hebraic root. In a restricted

418 THE HEBRAIC TONGUE RESTORED

sense Jo signifies to give up to physical relaxation, to
grow weak, to become effeminate, to be made sick, and the
verb JP , the formation of seed in the plant.

^y Material extent; its progression, its indefinite
extension, expressed by the relations toward, "by, for, on
account of, notwithstanding, according to, etc. Its aggre-
gative power, its growth by juxtaposition, expressed by
upon, over, above, along with, near, adjoining, about, over-
head, beyond, etc.

ty or ^hy (intens.) That which grows, extends,
rises, mounts; that which is high, eminent, superior; the
aggregated, superficial part of anything whatsoever: that
which constitutes the form, the factor, the exterior ap-
pearance; the labour of things; an extension,- a heap; etc.

*?W Every kind of material development ; that which
is raised above another thing: a fcetus in the womb of the
mother, an infant at the breast; a leaf upon the tree; every
manner of acting conformable to matter; every appearance,
every superficies as much literally as figuratively; the
state of being double, false, hypocritical, etc. See

HUM. Matter universalized by its faculties:

tendency of its parts one toward another ; the force which
makes them gravitate toward the general mass, which
brings them to aggregation, accumulation, conjunction;
the force whose unknown cause is expressed, by the rela-
tions with, toward, among, at.

Dy Every idea of union, junction, conjunction, near-
ness : a bond, a people, a corporation.

The Arabic ** presents in general the same sense as
the Hebrew. As a verb, it is the action of generalizing, of
making common. By Jf. is understood a painful condi-
tion, a sorrow, an uneasiness, etc.

DOy (intens.) Every union in great number; a
multitude : action of gathering, covering, hiding, obscuring,
heating by piling up. See D'J/'o

RADICAL VOCABULARY 419

jy HUN. Material void embodied, made heavy,

obscure, dark. In considering here the root 1# , image of
every superficies, every inflection, united by contraction
to the augmentative sign (, one sees easily an entire inflec-
tion: if this inflection is convex, it is a circle, a globe; if
it is a concave, it is a hole, a recess.

\y and \W (intens.) A space, a gloomy air, a
thick vapour, a cloud.

The Arabic ^ signifies in general, to appear, to be
obvious to the senses, to be shown under a material form.
In an abstract sense, it is a designative relation repre-
sented by from.

py Action of darkening, of thickening vapours, of
gathering clouds; action of forming a body; of inhabiting,
cohabiting; the idea of a corporation, troop, corps, people,
association; of a temporal dwelling; the idea of every cor-
ruption attached to the body and to bodily acts ; vice : that
which is evil; that which afflicts, humiliates, affects; in a
restricted sense a burden; a crushing occupation; poverty,
etc.

|*y From the idea attached to the manifestation of
bodies, comes that of the eye, and of everything which is
related thereunto. In a metaphorical sense, a source, a
fountain, etc. See p)? and J*J7

]V Onomatopoetic root expressing a deep breath,
either in lamenting, groaning or crying; thence,

\y A cry, clamour, evocation, response; a keen tight-
ness of breath, suffocation, oppression, literally as well as
figuratively.

Qy HUS. This root, little used, expresses the ac-
tion of pressing, of trampling under foot.

The Arabic ^ expresses the action of feeling, grop-
ing; also that of roving, going about without a purpose, etc.
HUH. Root not used in Hebrew. The Arabic

*U indicates everything which bends and turns.

420 THE HEBKAIC TONGUE RESTORED

HUPH. This root, considered as a compound

of the sign of material sense, united to that of interior
activity, has only the idea of obscurity and darkness ; but
its greatest usage is onomatopoetic to depict movements
which are easy, agile, light, swift.

The Chaldaic f)Q# signifies properly to blow the fire;
to light it and make it burn ; the Arabic *J& , with this
idea, characterizes the state of that which has passed
through the fire, which is pure, spotless, without vice, in-
nocent; which abstains from all evil, etc.

tyf (onom.) That which rises, expands, opens out
into the air ; that which soars, flies, etc. See fp^ and ffp*

Vy HUTZ. Determined matter offered to the sen-

ses according to any mode of existence whatsoever.

IfV Hieroglyphically, substance in general; in the
literal or figurative sense, vegetable substance, and the
physical faculty of vegetation : in a very restricted sense,
wood, a tree: that which is consolidated and hardened,
which appears under a constant and determined form.
See py.

The Arabic ^aj^ characterizes, in general, the root
of things, their radical origin. In a less extended sense
it is that which serves as point of support; that which is
solid, firm, valid. When this root is reinforced by the

guttural inflection in ^j*> , it is applied to that which is
oppressive by nature; which molests, vexes, mystifies; it
is, in a restricted sense, the action of causing indigestion;

an obstruction, a lump in the throat. By ^Jaf- is understood
the action of biting, and by ^i., that of making defective.
HUGH. Every idea of extreme condensation,

of contraction with itself, of hardness; figuratively, an-
guish. See iy.

EADIOAL VOCABULARY 421

The Arabic * characterizes the idea of that which is
refractory, that which being pushed, repels; that which
disobeys, etc. As onomatopoetic root g* expresses the
flight and cry of the crow, the noise made by waves break-
ing, etc.

")y HUR. This root should be carefully distin-
guished under two different relations. Under the first,
it is the root 1# image of physical reality and symbol of
the exterior form of things which is united to the sign of
movement proper "1 ; under the second, it is the sign of
material sense united by contraction to the root "Y)X, image
of light, and forming with it a perfect contrast: thence,
first:

"U? Passion, in general; an inner ardour, vehement,
covetous; an irresistible impulse; a rage, disorder; an
exciting fire literally as well as figuratively. Secondly :

*Uf Blindness, loss of light or intelligence, literally
as well as figuratively; absolute want, destitution, under
all possible relations; nakedness, sterility, physically and
morally. In a restricted sense, the naked skin, the earth,
arid and without verdure : a desert.

The Arabic ^e- has preserved almost none of the intel-
lectual ideas developed by the Hebraic root. One recog-
nizes, however, the primitive sense of this important root
even in the modern idiom, where f signifies to dishonour,

contaminate, cover with dirt, and j^ , to deceive by false
appearances, to lead into error, to delude; etc.

Tljf (intcns.) The highest degree of excitement
in the fire of passions ; the most complete privation of any-
thing whatsoever.

Tiy Action of inflaming the fire of passions, depriv-
ing of physical and moral light. Here the primitive root
~\y , confounding its two relations by means of the con-
vertible sign 1, presents a mass of mixed expressions. It

422 THE HEBRAIC TONGUE RESTORED

is the action of awaking, exciting, stirring; of renouncing.
depriving one's self, being stripped naked, of watching,
superintending, guarding; of draioing away, misleading:
it is a nude body, a skin; a guard house, a dark cavern; a
city, etc. See

HUSH. Every idea of conformation by ag-
gregation of parts, or in consequence of an intelligent
movement, of combination or plan formed in advance by
the will: thence,

W]j A work, a composition; a creation, a fiction, a
labour of any sort, a thing; action of doing in general. See

any.

The Arabic ^Jj. has lost the radical sense, and instead
of a formation in general, is restricted to designating a
particular formation, as that of a nest, garment, etc. ^
signifies to commit fraud, falsification ; to feign, dissimul-
ate, etc.

ny HUTH. That which takes all forms, which has

only relative existence, which is inflected by sympathy,
reaction, reciprocity. The product of material sense, time;
that is to say the moment when one feels, expressed by the
adverbial relations now, already, at once, incontinent, etc.

The Arabic ^& signifies literally to prey upon, to
wear out, to ruin; which is a result of the lost radical mean-
ing. ^f, or ^ signifies that which preys upon the mind,
as care, sorrow, alarm, sad news, etc.

P.PH. This character as consonant, belongs to
the labial sound, and possesses two distinct articulations :
by the first P, it is joined to the character D or P>, of which
it is a reinforcement; by the second PH, it is joined to the
character 1 become consonant and pronounced V or F.

RADICAL VOCABULARY 423

As symbolic image it represents the mouth of man, whose
most beautiful attribute it depicts, that of uttering his
thoughts. As grammatical sign, it is that of speech, and
of that which is related thereunto. The Hebrew does not
employ it as article; but everything proves that many of
the Egyptians used it in this way and thus confounded it
with its analogue D, by a peculiar affectation of the pro-
nunciation. Perhaps also a certain dialect admitted it
at the head of words as emphatic article in place of the
relation Hfi; this appears all the more probable, since in
Hebrew, a fairly large quantity of words exist where it
remains such, as I shall remark in my notes.
Its arithmetical number is 80.

PHA. That which is the most apparent of
a thing, the part which first strikes the sight.

N) The face of things in general ; in a more restrict-
ed sense, the mouth, the beak; that of which one speaks
with emphasis, that which is made noticeable.

In Arabic this root displays its force in j* mouth,

and in * to speak. The verb \ \> characterizes literally,
that which opens, separates, as the mouth.

"1N) (comp.) Every kind of ornament, glory,
palms. See *l).

22 PHB. Root not used in Hebrew nor in Arabic.

JQ PHG. That which extends afar, which wan-
ders, is extended, loses its strength, its heat.

The Arabic > has nearly the same sense. As noun,
it is every kind of crudeness, unripeness ; as verb, it is the
action of separating, opening, disjoining, etc.

Jllfi Action of being cool, freezing; of losing move-
ment.

424 THE HEBKAIC TONGUE RESTORED

"^2 PHD. Every idea of enlargement, liberation,
redemption. The Arabic > signifies to raise the voice, to
show one's self generous, magnificent, arrogant.

The meaning of the Hebraic root is found in the com-
pound b> which signifies literally to deliver.

PHEH. This root is the analogue of the root
NS ; but in Hebrew particularly, it emphasizes the thing
that one wishes to distinguish in time or in a fixed place ;
as in that very place, right here, this, that, these.

!"?) In a literal sense, mouth, breath, voice, in a
figurative sense, speech, eloquence, oratorical inspiration:
that which presents an opening, as the mouth ; which con-
stitutes part of a thing, as a mouthful; which follows a
mode, a course, as speech.

The Arabic 42 has in general, the same sense as the
Hebrew. '

*)g PHOU. This root is the analogue of the roots
N) and Hfl : but its expression is more onomatopoetic in
describing the breath which comes from the mouth.

The Arabic y is not far removed from the radical
sense of the Hebrew.

mfi (comp.) Action of blowing. See ?"?)

J1D (comp.) Action of hesitating. Seejfi*

pj (comp.) Action of spreading, dispersing, melt-
ing. SeefS.

p1G (comp.) Action of being moved by an alternat-
ing movement. See pfi .

"VIS (comp.) That which bursts forth, shines out,
appears. See "to*

fc")3 (comp.) That which spreads abundantly, which
overflows. See Bffi ,

RADICAL VOCABULARY 425

72 PHZ. That which throws flashes, gleams, rays :
which is sharply reflected : thence,

Tfl Purest gold ; keenest joy; a topaz.

The Arabic j> characterizes the movement of that
which rises quickly, spurts up, leaps, struggles, etc.

D5 Action of emitting sperm.

PHEH. Everything which is drawn in, ex-
panded, as the breath; all that which is unfolded in order
to envelop and seize, as a net; thence,

nnfi Every idea of administration, administrator.,
state, government.

The Arabic ,, constitutes an onomatopoetic and idi-
omatic root which describes every kind of hissing of the
voice, snoring, strong respiration, rattling. When this

root is strengthened in , it signifies literally, an ambush;
a trap.

rTlfi Action of inhaling, expiring; respiring, blowing;
action of inspiring, communicating one's will, governing.

NTS (comp.) Every idea of breath, of lightness, of
unstable thing.

PHD (comp.) A yawn, an hiatus, a hole.

PHT. An opening, a pit; a dilation; a pro-
rogation given to something.

The Arabic ^ signifies literally, to crumble; Jaj

to rise, leap. From the latter word is formed (J oi which
characterizes that which acts abruptly, with cruelty, etc.

D5 Action of opening the mouth, yawning; figura-
tively, the action of crying, chattering, ranting, etc.

^jj PHI. This root is the analogue of the two roots
KS andil); but its expression is more manifest.

426 THE HEBRAIC TONGUE RESTORED

T) A beak; the orifice of anything; the prominent

part, an angle; a discourse, and particularly, a message.

The Arabic <> departs from the Hebraic root and

instead of developing the primitive <i the mouth, from the
moral stand point; it develops it from the physical, char-
acterizing that which is interior and opposed to the surface
of things. The root conceived abstractly, is represent-
ed by the adverbial relations, in, into, within. As noun,
it designates the shadowy part of the body, the umbra;
as verb, it signifies to darken, to shade.

"Vfi (comp.) Ruin, disaster.
fT5 ( comp. ) Soot.

*?7Q PHCH. Every distillation which comes from

vapour suddenly condensed : a drop of water; metaphori-
cally, a lens.

The Arabic ^U signifies literally to be dissolved.

PHL. The emphatic sign, united by contrac-
tion to the root "7N, symbol of every elevation, constitutes
a root which develops all ideas of distinction, privilege,
choice, election, setting aside: thence,

*?) Some thing wonderful, precious, which is con-
sidered a mystery: a miracle: a distinguished, privileged
man whom one reveres; a noble, a magistrate; that which
is set aside, hidden in all fruits, the germ; literally, a bean.

The Arabic Ji has not preserved the moral ideas
developed by the Hebrew. This root, inclining toward the
physical sense, is limited to expressing that which is sepa-
rated, extracted, drawn from another thing: that which
is divided into distinct parts. In the modern idiom Jj
signifies literally to drive away.

RADICAL VOCABULARY 427

(intens.) From the idea of noble and magist-
rate, springs that of dominion, power: thence, the action
of judging others, rendering justice, governing, etc.

PHM. Root not used in Hebrew. The Chaldaic
DIG signifies mouth; the Arabic <j has exactly the same

sense. As verb *y, is to bake bread, to cook; in general,
that which is related to food for the mouth.

| g PHN. The face of anything whatsoever, the

front of a thing, that which is presented first to the view :
that which strikes, astonishes, frightens: every idea of
presence, conversion, consideration, observation, etc.

JO The aspect of a person, his countenance, face,
mien, air, sad or serene, mild or irritated : action of turn-
ing the face, expressed by the relations before, in the pres-
ence of, from before, etc. Action causing the face to turn,
expressed by beware! no! lest! for fear of! etc. That which
imposes by its aspect : a prince, a leader; a star, a ruby, a
tower, etc. That which is the cause of disturbance, of hesi-
tation. See pD

The Arabic ^ has evidently the same primitive idea
which has produced the Hebraic root ; but although start-
Ing from the same principle, its developments have been
different; they have inclined rather toward the physical
than toward the moral, as can be remarked in general, of
other roots. Thus, from the primitive idea deduced from
the exterior face which things present, from their manner
of being phenomenal, the Arabic idiom has drawn the
secondary ideas of complication and of complicating; of
mixture and of mixing; of variety and of varying; of speci-
fication and of specifying ; of classification and of classify-
ing; so that finally, considering as general, what had been

particular, this same root Jt is used to designate an
art, or a science of some sort, because it is by means of arts

428 THE HEBRAIC TONGUE EESTOEED

and sciences that one can class all things and examine
them under their aspects.

PHS. That which comprises only a portion
of the circumference or totality of a thing.

D3 A part, a face, a phase. Action of diminishing,
of breaking into pieces.

The Arabic ^joj signifies literally to examine minutely.

^2 PHUH. Onomatopoetic root which depicts the

cry of an animal with yawning jaws. Figuratively, a
clamour; metaphorically, a diffusion.

The Arabic *i^ characterizes the call of the shepherds.

(comp.) Every kind of act, ivork, action. See 1 ^.
(comp.) Every kind of agitation, movement,
impulse: literally, the feet. See D.T.

f#5 (comp.) Every kind of augury, observation^
phenomenon. See J5

*iyS (comp.) Every kind of distention, relaxa-
tionj action of depriving, stripping, making naked, etc.
See "Uf.

Wg PHTZ. Every idea of diffusion, loosening, set-
ting forth, giving liberty. See pfi .

The Arabic ^9 presents the same sense in general. In
a restricted sense ( ^a) signifies to examine minutely, and
<J ^f to break the seal.

pg PHCQ. That which opens and shuts; which

is stirred by an alternating movement back and forth ; that
which is intermittent, inquisitive, exploratory, etc.

The Arabic jji has in general the same ideas as the
Hebrew. As verb, this root expresses particularly the ac-
tion of releasing, opening, dilating, etc.

RADICAL VOCABULARY 429

pD and ppD (intens.) Action of passing from one
place to another, being carried here and there, going and
coming; action of obstructing, standing in the way, etc.
Bee pID,

^g PHR. The emphatic sign replacing the sign
of interior activity 2 and united to that of movement
proper "1, constitutes a root which develops all ideas of
fructification, production, elementary generation.

"ID Any progeny, any produce whatsoever ; the young
of any animal, particularly of the cow. That which is
fertile, fecund, productive.

The Arabic j , being applied principally to develop-
ing in the Hebraic *1D the idea which had relation to
the young of a weak timid animal, has characterized the
action of fleeing ; the flight, the fear which makes one give
way ; also the growth of teeth, dentition ; the examination
that is made of the teeth of an animal to discover its age,
its strength, its weakness, etc.

Action of producing, bearing.
That which vegetates, germinates, swarms: a
seed, a flower.

HD Fruit; figuratively an effect, a consequence.

*nD or JHD Onomatopoetic root which describes
the noise of a thing which cleaves the air, or strikes it with
a violent movement.

rpD (comp.) Every abrupt movement which
breaks, bruises.

D")D (comp.) To rend a garment.

DID (comp.) That which breaks; that which di-
vides in breaking.

fHD (comp.) Action of breaking into many pieces;
reducing to powder.

p"13 (comp.) That which tears, draws forcibly
from a place, breaks the bonds, sets at liberty.

430 THE HEBRAIC TONGUE RESTORED

(comp.) Action of dispersing, divulging, ma-
nifesting, specifying; action of piercing: metaphorically,
a hunter, a horseman.

PHSH. Every idea of pride, vanity, extrava-
gance; of inflation, literally as well as figuratively. That
which seeks to extend, to put itself in evidence. See B^lD.

The Arabic ^ is an onomatopoetic and idiomatic
root which depicts the noise made by the air when escaping
from the place where it has been confined, as when it comes
from a bladder which has been pressed ; thence, if one con-
siders the bladder, the sense of letting out the air; if the
air which escapes is considered, the same sense of doing a
thing with vivacity, arrogance, passion, etc.

PHTH. Every idea of dilation, extending easi-
ly, allowing to be penetrated, opened; every divisibility,
every opening ; space, extent : thence,

Hi) Space in general, or any space in particular ; that
which is indifferent in itself, impassive; metaphorically,
a fop, a fool, a silly person, a simpleton : action of persuad-
ing, deceiving; etc.

The Arabic cJ preserves the radical sense of the
Hebrew, without having the same developments. As verb,
it is the action of scattering, spreading here and there, tear-
ing into small pieces, etc.

XJ TZ. This character as consonant, belongs to the
hissing sound, and describes as onomatopoeia, all objects
which have relations with the air and wind. As symbofic
image, it represents the refuge of man, and the end toward
which he tends. It is the final and terminative sign, hav-
ing reference to scission, limit, solution, end. Placed at
the beginning of words it indicates the movement which

RADICAL VOCABULARY 431

carries toward the limit of which it is the sign; placed at
the end, it marks the very limit where it has tended.
Its arithmetical number is 90.

TZA. The final sign 2f , as initial and united
to that of power, characterizes in this root, that which
leaves material limits, breaks the shackles of the body,
matures, grows; is born exteriorly.

The Arabic LA* expresses with much energy the effort
made by the young of animals to open their eyes.

fN (comp.) Flocks and herds; in a broader sense,
a productive faculty.

Nltf Onomatopoetic root expressing a movement of
disgust and repulsion at the sight of a filthy object.
Every kind of filth, obscenity, excrement.

2JJ TZB. Every idea of concourse, of crowd ; that
which rises, swells, stands in the way; that which serves
as a dike ; that which is conducted and unfolded according
to fixed rules.

The Arabic ^0 characterizes in general, that which
flows after the manner of fluids; metaphorically, that
which follows a determined inclination, which obeys an

impulse. ^^ expresses every kind of emanation in general ;
that which belongs to, that which results from, another
thing. In a very restricted sense ^^ signifies a species
of lizard.

D An army, a military ordnance; a general order
observed by a mass of individuals, discipline: thence,
honour, glory, renown. Metaphorically the host of stars,
the harmony which regulates their movements.

JJJ TZG. Root not used in Hebrew. The Ethiopic
AT) (tzagg) signifies to publish. The Arabic * indicate

the noise made by iron striking upon iron. > signifies
a tumult; an uproar.

432 THE HEBRAIC TONGUE RESTORED

"^JJ TZD. That which is insidious, artful, double,
sly, opposed, adverse, deceitful, seductive.

The Arabic JL* presents in general, the same sense
as the Hebrew; that is to say, every idea of opposition,
defense. JL expresses the state of quarreling, disputing.

"l In a literal sense, very restricted, the side; in a
broad and figurative sense, a secret, dissimulating hin-
drance; an artifice, a snare.

Tl Action of setting snares; hunting, fishing,
ensnaring birds; deceiving.

TZEH. Root analogous to the root NV and
develops the same ideas.

The Arabic c* is an onomatopoetic root which
characterizes the action of one who imposes silence; it is
represented by the inter jective relations, hist ! hush! This
root being reinforced at the end in ** designates literally
silence.

(comp.} To neigh.

(comp.) Luminous ray; the splendour of mid-
day. See !.

*)JJ TZOU. This very important root characterizes
every kind of line drawn toward an end, of which the sign
is symbol. It develops every idea of order, command,
direction, impressed by the primum mobile.

The Arabic ^ has departed much from the radical
sense of the Hebrew, of which it has retained only certain
physical developments. Thus \f* expresses a sort of

natural humectation ; and jj>, the impression which light
causes upon the organ of sight. As onomatopoetic root
*& denotes the sound of the voice.

RADICAL VOCABULARY 433

my A law, an ordinance; an order, a command;
that which leads to an end : a precept, a statute, a maxim
of conduct : action of ordering, directing, leading; impress-
ing a movement.

fiiy (comp.) To cry aloud.

^iy (comp.) A thing which is propagated afar, as
noise; depth, literally and figuratively. See *?

D1V (comp.) To fast. SeeDtf.

]1 (comp.) To overflow. See t].

p (comp.) To blossom. See pf.

pltf (comp.) That which presses; holds back
forcibly. See pV.

Tltf (comp.) That which compresses, forms, con-
forms. See ")

(comp.) To set on fire, to kindle. See fi.

f JJ TZZ. Root not used in Hebrew nor in Arabic.

As onomatopoetic root y* characterizes the inarticu-
late sounds emitted from closed jaws. Figuratively it is
to champ the bit.

TZEH. That which is dry, arid, exposed to
the rays of the sun. That which is clear, serene, radiant.
The Arabic m.* offers in general, the same sense as
the Hebraic root and adds much to the developments of the
moral side. In the Arabic idiom, it is the state of that
which is sane, upright, pure, true, clean, rectified, etc.

The verb ~j> characterizes that which shines on account
of its purity.

niTV State of being exposed to the rays of the sun,
being thirsty, dry, etc.

^JJ TZT. Root not used in Hebrew. The Arabic
kLJ> designates a strong man, a formidable adversary.

434 THE HEBRAIC TONGUE RESTORED

^tj TZI. Root analogous to the root N and H /
but develops the same idea with greater intensity.

L* expresses a sort of lotion, libation, aqueous emana-
tion. ^ signifies literally brightness, every kind of
luminous effusion.

?T Every place exposed to the rays of the sun, and
made dry and glaring.

T (comp.) Every opposition which springs from
artifice. See TV.

^jJJ TZCH. Root not used in Hebrew. The Arabic
*1^ is an onomatopoetic root which depicts the noise made
by two flat stones rubbed together to crush anything
whatsoever.

TZL. This root, composed of the final sign
united to the directive sign, characterizes a thing whose
effect is spread afar. This thing expresses, according to
the genius of the Hebraic tongue, either noise, or shadow
passing through air and void; or void itself, containing
darkness: thence,

*? Every noise that is striking, clear, piercing like
that of brass; every shadow carried, projected a great
distance into space; every obscure depth, whose bottom is
unknown : metaphorically, a screaming voice; any kind of
object extending overhead and making a shade as a canopy,
dais, covering, roof, veil; every deep, obscure place, a
cavern. See *7 f lV

The Arabic J^ has evidently the same radical sense

as the Hebrew *?, but this root, besides its primitive
sense, having also an onomatopoetic sense, has received
developments much more extended. According to th;e

first sense, the verb J^> characterizes the state of that
which grows dark, being corrupted, of that which imitates

RADICAL VOCABULARY 435

the darkness of shadow, which lengthens, gains, as a
shadow, etc. According to the second sense, it is a pro-
longed sound, a cry which invokes succour, a prayer, etc.
^0 expresses that which is prolonged indefinitely, wan-
ders, disappears, etc.

QJJ TZM. That which is carried with avidity, with
force, toward a thing; that which covets or seizes eagerly.

The Arabic ~* has the same radical sense as the
Hebrew. As verb, it is the action of obstructing, opposing
forcibly the egress of anything whatsoever; state of being
deaf, stupid, etc.

fJe expresses that which is strongly united ; an aggre-
gation, an agglomeration, a mass.
DV Thirst.

DD A knot, a braid, an indissoluble bond: thence,
D1 Action of fasting.

JJJ TZN. That which conserves, preserves, puts in

safety.

{ A dwelling where one gathers for shelter; a
shield, an urn, a basket; any sort of defensive weapon, etc.

The Arabic *y+ characterizes that which being shut
up becomes warm and smells badly ; figuratively, it is con-
centrated anger, rancour. ^ is the state of thr.t which
is sordid, tenacious, avaricious.

TZS. Root not used in Hebrew nor in Arabic.

VJJ TZUH. This root, analogous to the roots N .
H2f W develops the same ideas of tendency toward a
determined end; but adds to it the particular expression
of the root W , image of all material development: thence,

^36 THE HEBRAIC TONGUE RESTORED

yV Every kind of machine, automaton; anything
acting like clock work : that which is wandering, irresolute,
running to and fro, etc.

The Arabic *+ presents the same sense as the Hebrew
and characterizes in particular, that which is supple, flab-
by, ungainly, slack, etc. As onomatopoetic root ^ de-
notes silence, and the verb > , the action of bringing to
uniformity that which tends to be dispersed.

riJJ TZPH. Every idea of diffusion, profusion,

overflowing; that which flows like water; which follows a
steady incline.

The Arabic ,JL* in departing from this last idea, de-
velops the action of putting in order, arranging, co-ordi-
nating, instructing, etc., and JL* , to put together, to
assemble.

f]^ Action of flowing, following the course of water,
swimming, floating.

VJJ TZTZ. Root not used in Hebrew. The Arabic
ijo.^ expresses the cry of small birds, by an imitative noise.

pJJ TZCQ. Every noise, every sudden clamour.
. The Arabic + expresses clapping the hands. In the

modern idiom j^, indicates consent given by a hand
clasp : an engagement, a note.

*")JJ TZR. If this root is considered as composed
of the final sign united by contraction to the elementary
root "IN, one perceives all universal ideas of form, forma-
tion, co-ordination, elementary configuration: but if it is
considered as result of the union of the same final sign
with that of movement proper, one perceives only the idea

RADICAL VOCABULARY 437

of a tight grasp, an oppression, an extreme compression.
Thence,

Tl Every formation by the sole co-ordination of the
elements, by their own aggregation, or by their artificial
liaison and their limitation to a model; every creation,
fiction, picture, image, exemplar: action of forming, con-
forming, modeling, figuring, painting, etc

"Wf Every compression by effect of an exterior
movement which pushes, which presses the elementary
parts upon each other toward a common point : that which
obliges, forces, oppresses, obsesses, besieges, presses upon,
acts in a hostile manner; a violent adversary, enemy, com-
petitor, rival: that which causes anguish, suffering: the
point of a sword, the steepness of a rock, etc.

The Arabic j* signifies literally, to press, draw

closer, link, knit, twist, pack, etc., and j-* the action of
injuring, wounding, offending, etc.

*fott (comp.) That which holds to corporeal
forms : in a restricted sense, the neck.

"VJf That which serves as bond: the vertebra?; the
muscular and bony ligatures : the hinges of a door which
fasten it to the wall : the ambassadors of a king; a legation,
etc.

?JJ TZSH. Root not used in Hebrew. The Ethi-
opic 0ft (tzoush) expresses that which is tortuous,
bandy-legged, counterfeit.

pXJ TZTH. Every impulse given toward the same
end ; every communicated movement ; as is expressed by the
Arabic ^^> .

ni2f A conflagration; the action of setting fire.

438 THE HEBRAIC TONGUE RESTORED

P KQ. This character as consonant, belongs to the

guttural sound. As symbolic image it represents a trench-
ant weapon, that which serves as instrument for man, to
defend, to make an effort for him. It has already been re-
marked, that nearly all the words which hold to this con-
sonant in the greater part of the idioms, designate force
and constraint. It is, in the IJebraic tongue, the compres-
sive and decisive sign; that of agglomerative or repres-
sive force. It is the character D entirely materialized;
the progression of the sign is as follows : Jl, vocal principle,
sign of absolute life: fi, aspirate principle, sign of ele-
mentary existence : % , guttural principle, organic sign : 3 ,
same principle strengthened, sign of assimilated existence
holding to forms alone: p, same principle greatly
strengthened, sign of mechanical, material existence giving
the means of forms.

Its arithmetical number is 100.

CA, KA or QUA. This is the analogous root of

1p which characterizes the expression of the sign. As ono-
matopoetic root it is a convulsive and violent effort;
to spue out, to vomit forth.

The Arabic <j which takes the place of the primi-
tive root, reinforces all its acceptations. As onomatopoetic
root U\5 depicts the croaking of a crow.

Nip Action of vomiting.

Np Vomit.

3p KB. The onomatopoetic root Np, united by

contraction to the sign of interior activity D, expresses
all rejection, expurgation. Literally, it is an excavation;
figuratively, an anathema, a malediction.

But if one considers here the figure p, as being con-
tracted with the root Dtf , then the root Dp characterizes
every object capable of and containing any kind of mea-

RADICAL VOCABULARY 439

sure : literally, gcnitalia muliebra; figuratively, a bad place.
The Arabic ^ is an onomatopoetic and idiomatic
root expressing every effort that one makes to cut, carve,
sharpen. It characterizes, in general, that which retrenches
or is retrenched; thence, the idea of a prince, a magistrate;
of any man or any thing which operates a line of demar-
cation. ,_J designates again, the principal sound of the

musical system, the keynote. See DD .

- li.ViMi-.'i - i nr lv*-tt ;-"' <Mi :-" 8. .'t.f'.:l /: ' -ilT
jp KG. Root not used in Hebrew nor in Arabic.

^P KD. The vertical point, pole, summit, of any-
thing whatsoever; the pivot, motive, point upon which all
bears, turns.

The Arabic J has evidently the primitive sense of
the Hebraic root but develops, however, other acceptations.
It is, in general, a line of demarcation, fissure, notch; in
particular, it is the figure of anything whatsoever, the
corporeal proportion, etc.

"Tip In a restricted sense, action of inclining the
head.

p]p KEH. This root is the analogue of 1p, to

which one can refer for the real meaning of the sign. As
onomatopoetic root it expresses the sudden cry which is
given to frighten, to astound, put to flight. See Np .

The Arabic * is an onomatopoetic root which depicts
a sudden and immoderate burst of laughter.

flflp State of being frightened, by an unforeseen
noise, stunned, stupefied.

*?Hp ( comp. ) A call to gather the cattle.

1p COU, KOU or QUOU. This root, as well as its

analogues Np 01- HD, when they are not ononoatopoetic,
designate in general, that which is indefinite, vague, inde-

440 THE HEBRAIC TONGUE RESTORED

terminate, unformed : it is matter suitable to be put in
action, the mechanical movement which acts upon it; the
obtuse, vague, blind but irresistible force which leads it;
necessity.

^p The mathematical line and that which represents
it : a level, a rule, a clew; that which holds irresistibly to
a point; metaphorically desire, hope; figuratively, sound,
echo.

The Arabic j is no longer used in its radical form,
but one finds a^ great number of its derivatives, all of which
hold more or less closely to the Hebraic root; such as *\5
obedience, and in general, every proper, analogous thing;
^ force, valour, virtue; *y faculty, power, etc. This

onomatopoetic root *y, depicts as in Hebrew a resound-
ing, prolonged sound, like that of the hunter's horn.

mp Action of stretching, being carried toward an
object, desiring, becoming, mingling with, being formed
of it. That which is obtuse; that which acts without intel-
ligence; that which, like an echo, repeats the voice or
sound, without seizing or keeping it.

(Tip (comp.} Action of reaching out, making effort
to seize something. See Up .

Dip (comp.} Action of being disgusted. See Dp.

Vlp (comp.} Voice, sound. See ^p*

Dip (comp.) Substance in general. See Dp

pip (comp.) Lamentation. See fp,

^p (comp.) An ape. See ^|p

Pp (comp.) Action of cutting, cutting off; prick-
ing. See J>p.

"Yip (comp.} Action of digging a well, a snare ; ac-
tion of surrounding, catching, destroying, etc. See *)p

tPlp (comp.) A snare; action of entangling, setting
a trap. See 55>p

RADICAL VOCABULARY 441

f P KZ. Root not used in Hebrew. The Arabic j
indicates every kind of leap, assault ; impetuous movement
to overpower a thing. In the modern idiom, the verb
signifies to weave.

!"|p KEH. The idea of an effort that is made to-
ward a thing to seize it to comprehend it. See fTlp .

The Arabic - characterizes that which is pure, frank,
sincere.

J^p KT. This root develops the idea of resistance

opposed to that of tension, of extension : thence in a very
broad sense, the Occident; in a very restricted sense, a
stick. See Dip

The Arabic k5 is an onomatopoetic and idiomatic root
which depicts every kind of cut made without effort, as
with a knife, etc. This root employed as adverbial rela-
tion is represented by only, only so much, so little.

^p KI or QUI. This root is the analogue of the
roots fip and 1p, whose power it manifests.

The Arabic signifies according to the radical sense,
an arid, desert land ; according to the onomatopoetic sense,
to vomit.

Pp (comp.) A lance.

"Vp (comp.) Wall of circumvallation, enclosure,
fortified precinct. See *lp

*n p KCH. Root not used in Hebrew nor in Arabic.

^p KL. The root 1p, image of that which is un-
defined, vague, unformed, united by contraction to the
directive sign *?, produces a root which designates that

U2 THE HEBRAIC TONGUE RESTORED

which is deprived of consistency and form; sound, voice,
wind : but, if this same root is conceived as formed by the
union of the compressive sign p , with the root ?N image
of all elevation and all superior force, it expresses then
the action of roasting, parching, etc.

*7p Every idea of lightness, rapidity, velocity: that
which is attenuated, slender, thin : without consistency ; of
little value ; vile, coivardly, infamous.

The Arabic J5 presents the same radical sense as the
Hebrew; but, as verb, it is in particular, that which be-
comes less; which is reduced, lightened; which loses
ground; becomes rarefied, etc.

*7lp Voice, sound. The Arabic Jl5 signifies lit-
erally, to say, speak, state, express.

KM. The root 1p, being universalized by the

addition of the collective sign , characterizes substance
in general, undefined nature ; a thing whose only properties
are extent and necessity: thence,

Dip Action of existing in substance, being substan-
tialized; assuming stability; state of being extended, es-
tablished; constituted; strengthened; qualified to assume
all forms; action of being spread out; rising into space.
Action of existing, subsisting, consisting, persisting, resist-
ing: that which is necessary, real; rigid, irresistible:
that which is opposed, is raised against another -thing,
shows itself refractory, inflexible, etc.

The Arabic -$ has preserved none of the intellectual
ideas developed by the Hebraic root. As verb, ^J ex-
presses the action of taking away the superficies of things,
making them dry, clean, etc. In particular, it is the action
of sweeping. The radical sense of the Hebrew is developed
by the Arabic *\J .

D'p Every idea of manifest opposition, insurrection :
that which is adverse, rebellious; matter in travail.

RADICAL VOCABULARY 443

|p KN. This root has two sources whose expres-
sions are blended, as it were, in one. By the first, it is de-
rived from the root Ip, image of the blind force which
moves matter, united to the augmentative sign J ; by the
second, it springs from the compressive sign p , contracted
with the root |N, symbol of all corporeal circumscription ;
thence,

fp That which tends with ardour toward a thing;
that which is envious, usurping, vehement, covetous of
gain and possession; thence,

[p That which is centralized,, concentrated in itself.

From these two roots pp is formed, in which are as-
sembled the opposed ideas, of appetent tension and com-
pression, vehemence and closeness, power and density. It
contains the central force, profound basis, rule and meas-
ure of things; also the faculty which seizes, usurps, ag-
glomerates, appropriates and assimilates icith itself.

The Arabic ^ although holding to the same root as
the Hebrew p , is however, far from preserving or devel-
oping so great a number of ideas. Nearly all of those which

were intellectual have become lost. The verb Jj , which
partakes most of the radical sense, signifies literally to
forge the iron, to strike it while it is hot ; t o solder metals,

to unite them by means of the forge. jj> is a blacksmith.
Ip or pp (intens.) In a literal and restricted sense
a nest, a centre; a cane, a measure, a reed; an abode, a pos-
session, an acquisition, conquest; a possessor, envious per-
son, rival; envy, hatred, jealousy; an affair, property,
wealth, etc.

Qp KS. Every idea of hazard, fatality, chance,
etc. The Arabic ^5 expresses the kind of jealousy that
one feels when the thing that one desires is possessed by
another.

444 THE HEBRAIC TONGUE RESTORED

yp KH. Every idea of line strongly traced, of

stigma; of violent disordered movement which wounds, dis-
places, deranges, etc.

The Arabic 5 i s an onomatopoetic root which depicts
the sound of the voice made by one who drives away a
troublesome animal. Figuratively, all that which repels;
a strong bitterness; briny, brackish water.

r\p KPH. Every idea of condensation, concretion ;
that which is coagulated, congealed, thickened, etc.

The Arabic ^_i presents the same radical sense. It
is literally, the image of a humid thing when shrunken by
drought.

Vp -KTS. The compressive sign united to the final

sign, constitutes a root whence develop naturally, all ideas
of term, limit, extremity, goal, summit, finish, cessation.
Yp and pfp. (intens.) That which cuts, limits,
terminates, finishes a thing; that which is extreme, final,
without anything beyond: action of cutting, cutting off,
amputating, etc. See pp.

The Arabic ^ signifies literally to shear, to cut with
scissors; figuratively to follow the tracks of someone, to
continue a movement ; to narrate a thing, etc.

KK. Root not used in Hebrew. It is, in the
Chaldaic pip , the name given to the pelican ; in the Arabic
j'5 it is onomatopoetic and describes the clucking of
chickens.

KR. The compressive sign united to that of

movement proper, constitutes a root which develops the
idea of that which is incisive, penetrating, firm, straight;

RADICAL VOCABULARY 445

that which engraves or which serves to engrave ; every kind
of engraving, character, or sign fitting to preserve the
memory of things.

The Arabic J presents the same radical sense as the
Hebrew, but with a certain difference in its developments.
As verb, y signifies to -fix in some place, on some thing;
to stop there, to remember it, to make an act of commemo-
ration ; to designate, to avow.

*1p From the idea of character and writing con-
tained in this root, has come that of reading, and from
reading, that of every oratorical discourse spoken aloud;
thence the divers expressions of crying out, exclaiming,
speaking, proclaiming, reading, naming, designating a
thing by name, by expedient sign; to convoke, evoke, etc.

In making abstraction of the sign or character, and
seeing only the cause which marks it, or the effect which
follows it, one finds the idea of course, contingency, con-
catenation; thence, that of the course of events, fate of
occurrence; action of happening, occurring, hastening, ar-
riving, etc.

*Vlp / "Yip or *Vp . The idea of incision has brought
forth that of cutting in; thence, the idea of well, fountain,
ditch, trap, snare, abyss; that which is incisive, penetrat-
ing, firm, causes a sensation which recalls that of cold:
thence with the idea of coldness, that which can shield, as
a walled enclosure, grotto, tower; by extension, a city.

Jp KSH. Every idea of perplexity, confusion, dif-
ficulty; that which is mixed, hardened, tightened, com-
pact inextricable.

t^p and tPtPp . (intens.) State of being perplexed,
confused, heavy, hardened; action of clearing up, seeking
to know, scrutinizing, exploring, etc.

The Arabic ^15 offers in general, the same ideas ; it
is, in a restricted sense, to clean, rub, sweep, etc.

446 THE HEBRAIC TONGUE RESTORED

The word t^p , a bow, is derived from the Arabic ^ti
which signifies a curvature; but the Arabic word itself is
attached to the Hebraic root.

J")p KTH. Root not used in Hebrew. The Arabic

^ or j develops in general, every idea of attraction,
extraction, agglomeration.

^ R. This character as consonant, belongs to the
lingual sound. As symbolic image, it represents the head
of man, his determining movement, his progress. Accord-
ing to Boehme the letter R draws its origin from the ig-
neous faculty of nature. It is the emblem of fire. This
man, who, without any learning, has often written in a
manner astonishing to the wisest, assures in his book of
the Triple Life of Man, that each inflection, vocal or con-
sonantal, is a particular form of central nature. "Al-
though speech varies them by transposition, nevertheless
each letter has an origin at the centre of nature. This
origin is wonderful and the senses can grasp it only by the
light of the intelligence."

As grammatical sign, the character 1 is, in the Heb-
raic tongue, the sign of all movement proper, good or bad.
It is an original and frequentative sign, image of the re-
newal of things, as to their movement.

Its arithmetical number is 200.

RA. The sign of movement proper united to
that of power, forms a root characterized hieroglyphically
by the geometric radius; that is to say, by that kind of
straight line which departing from the centre converges
at any point whatsoever of the circumference: it is, in a
very restricted sense, a streak, in a broader sense, a ray
and metaphorically, the visual ray, visibility.

RADICAL VOCABULARY 447

The Arabic fc$ presents exactly the same radical sense
as the Hebrew. The developments of this root, which are
very numerous in the Arabic idiom, all have reference, in

general, in ^\ Jf ^ Jf ^,j etc., to the action of seeing, or
to the state of being seen.

HN1 Action of seeing, fixing the eyes upon an ob-
ject, beholding, considering; sight, vision, aspect of a thing.

'JO A mirror: figuratively, an observation, exami-
nation.

fiNi") (comp.) Prophetic vision; spectacle; admir-
able thing.

(comp.) The head. SeetJH.

RB. The sign of movement proper, united to
that of interior activity, or by contraction with the root
DN , image of all fructification, constitutes a root whence
are developed all ideas of multiplication, augmentation,
growth, grandeur: it is a kind of movement toward pro-
pagation, physically as well as morally.

The Arabic VJ does not differ from the Hebrew. It

is, in general, that which dominates, augments, grows,
usurps, possesses, gathers together, governs, etc.

2*1 and 331* (intens.) That which is large, broad,
increased, whether in number or in volume; augmented,
multiplied; that which is expressed by the adverbial rela-
tions, much, more, still more, many; ideas of multitude,
number, quantity; strength or power which is drawn from
number, etc.

DH (comp.) Action of being carried in a mass, of
making an uproar t raising a quarrel, a dispute.

y^ RG. Every kind of movement in the organs:
emotion, commotion, disorganization.

The Arabic r-j offers the same sense as the Hebrew.
It is the action of agitating, stirring; talking with famili-
arity.

448 THE HEBRAIC TONGUE RESTORED

RD. The sign of movement proper united to
the sign of elementary abundance, or by contraction with
the root "IN, image of every emanation, produces a root
whose object is to describe every kind of indefinite move-
ment, as that of a wheel.

The Arabic jj holds to the Hebrew in its radical
sense, although the accessory ideas which emanate differ
somewhat. It is, in general, a repeated movement which
turns to itself. In particular, it is the action of returning,
replying, restoring, etc.

"PI or TV) (intens.) That which spreads out, un-
folds, occupies space, takes possession of a thing, by effect
of a movement which is propagated circularly : a wheel, a
sphere, a veil.

TH Action of moving with firmness, either for
ascending, or descending; action of persevering in one's
will : the domination which is the natural bent of steadfast-
ness and strength of soul.

REH. Root analogous to the root N"1 whose
effect it increases.

nm Action of dazzling, fascinating the eyes; of
troubling.

The Arabic *j departs from the radical sense of the
Hebrew, and develops only the accessory idea of weakness
which follows physical or moral dizziness.

3rn (comp.) Every idea of magnitude, grandeur,
force. See D").

Dm (comp.) A course. See D*K

1*1 ROU. Root analogous to the root N"), but
which, taking a more material expression, instead of
characterizing a luminous ray, characterizes often a stream
of water, the channel of a river, a brook : thence,

fin Action of watering, drinking, drenching, etc.
See H,

RADICAL VOCABULARY 449

The Arabic \jj characterizes literally the action of
considering the consequences, reflecting before doing a
thing. The compound <jj expresses a long, mature
deliberation.

yn (comp.) Tumult. See 3"V.

TO (comp.) Strength of the soul. See T).

tTH (comp.) Movement of the air, the breath.
SeeT).

DD (comp.) Action of rising in being dilated, of
filling space. See D"1,

)Tn (comp.) Material movement, evil and disor-
dered. See jn

f]*n (comp.) Action of being shaken by a sudden
movement. See fp

JTI (comp.) Action of moving in skimming the
ground, of running. See fH

tPYl (comp.) Action of impoverishing, making
poor, being needy, of returning to the principle of nature.
See BH.

^ RZ. Every idea of exhaustion, material anni-
hilation, extreme thinness: that which becomes indiscern-
ible.

n In a figurative sense, the secret of the initiates.

The Arabic }j designates, in general, that which is
secret, mysterious, concealed. It is an inner movement,
a dull murmur.

RH. In the same manner as the roots &O and
m , considered as rays of the elementary circle, are related
to light and fire; in the same manner, as the root VI is
related to water, thus we see their analogue m being
related to air and depicting all its effects: we shall see
further on H and JT) , related equally, the one to ether and
the other to terrestrial matter.

450 THE HEBRAIC TONGUE RESTORED

The Arabic j holds to the same radical sense as
the Hebrew, as can be seen in a great number of its deriva-
tives : such as ^j f *o\j , which mean the same as the

Hebraic analogues; but 9-j is still in the Arabic idiom,
an onomatopoetic root which depicts the effort of wind
upon a thing, and which characterizes, metaphorically, that
which weakens, diminishes. ^, designates, to flow in
torrents, to fall in a mass, in speaking of water.

PHI Every idea of expansion and serial dilation:
wind, breath, soul, spirit: that w r hich moves, stirs, anim-
ates, inspires, transports.

Pin Every kind of odour. See VI.

DID (comp.) Every kind of distention, inflation.
See TU

Dm (comp. ) That which is soft, faint, calm as air ;
a long, drawn breath. Figuratively, tenderness, compas-
sion, mercy.

fjm (comp.) That which is moved, stirred by an
expansive, vital movement; to brood over, to cherish.
(comp.) Every kind of ablution.
(comp.) That which recedes, goes far away.
vanishes in air.

tJ^m (comp.) That which allows the air which it
contains to escape by boiling, by fermentation.

RT. This root, in which the sign of movement
proper is limited by that of resistance, characterizes a
directed course; accompanied or turned by a dike, an
embankment, etc. It is literally a conduit, canal,
promenade.

The Arabic lj has not preserved the radical sense of
the Hebrew; but in being attached to one of its develop-
ments, that of a promenade, this root has designated a
confused crowd, a tumultuous movement. The Chaldaic

RADICAL VOCABULARY 451

C3D") has followed the same idea as the Arabic kj , and has

rendered it even stronger in expressing a sort of shudder-
ing, of terror.

^ RI, Root analogous to the roots JO, IT)/ 1*1,
ITI ; but more particularly applied to ethereal, fragrant
radiations.

n Effluvium; a fluidic, ethereal, spirituous emana-
tion; a fragrant exhalation. In a restricted sense, a stream.

The Arabic ^ signifies literally the lung.

3H (com p.) A sympathetic, electrifying commo-
tion given to a crowd : literally, a tumult, an insurrection.

IT") (comp. ) An aroma, a fragrant spirit, perfume :
figuratively, fame.

JfH ( comp. ) The sound of metals striking together.

pH (comp.) Ethereal space, the void. See p"1

t^H (comp.) Original manifestation: in whatever
manner conceived. In a mean and restricted sense, poverty.

7]^ RCH. Every idea of relaxation, indolence,

rMssolution, literally as well as figuratively.

Tn That which is thin, rare, soft, delicate, slender,
frail, weak, infirm.

The Arabic ij has in general, the same ideas as the
Hebrew. By its analogue jj is understood to make thin.

RL. Root not used in Hebrew nor in Arabic.

RM - The si S n of movement proper considered
in its abstract mode, or in its different radical modifica-
tions, fcO, m, T\, ("P, H being here universalized
by the collective sign D , designates that sort of movement
or action, by means of which any thing whatsoever, rising
from the centre to one of the points of the circumference,
traverses or fills an extent or place, which it has not
occupied previously.

452 THE HEBEAIC TONGUE RESTORED

The Arabic ^ has lost nearly all of the intellectual
ideas developed by the Hebrew. This root reduced to the
purely physical and material sense expresses in general,
the action of establishing, restoring, repairing, etc.

0*1 or DD1 (intens.) That which is borne upward,
which rises, dilates, mounts, projects, shoots up, increases
rapidly, follows a movement of progression and ascension.

01*1 Action of rising by expanding, of filling space;
action of being lifted up, in speaking of anything whatever;
state of being in effervescence; the superior part of a thing ;
height, sublimity.

V~\ RN. Every kind of noise, of sound which

follows a commotion of the air. A chant, shout, clamour ;
the murmur of wind, water, fire; the clinking of metals, etc.

The Arabic ^j has exactly the same sense. It is
literally to resound, to make some sort of sound, to groan,
etc.

RS. Every idea of break, fracture; reducing
into impalpable parts, in drops, like the dew; that which
is submissive, reduced, subdued.

This primitive root is recognized in the four Arabic
roots, <j- j , t/o , c^j and u"J where its divers
acceptations are divided. By ^ is understood in general,
to excavate the earth, to dig; by j*j , to water, to sprinkle :

by ^j to stratify, to arrange in layers; and by J*j to
crack, to break.

y^ RH. We have seen the movement principle,

acting from the centre to the circumference, modified in
turn, by light, fire, water, air, ethereal fluid, according to
the roots tO , m , n , ITI , H : now, here is this same
movement departing from the root 1") and degenerating

RADICAL VOCABULARY 453

more and more toward the material sense, to become in
the root in , the emblem of that which is terrestrial,
obscure and evil. This is worthy of the closest attention,
in and yin (intens.) That which is bent, bowed
down; that which is brought together to be made compact;
that which becomes fragile, brittle; that which breaks
and is reduced to powder : physical and moral evil; misery,
malignancy, misfortune, vice, perversity, disorder.

The Arabic .j has preserved none of the intellectual
ideas developed by the Hebrew. The only physical idea
that this root appears to express in the Arabic idiom, is

that of inertia. The derivative roots ^j jcj , etc., have
reference, as in Hebrew, to the care of "llocks and pastures.

I^T State of being perverted, evil, mischievous;
action of following a material, false, disordered movement.

Tin That which concerns earthly cares; the pains,
anxieties, sorrows and afflictions which they involve:
human society in general, and that of sheptierds in parti-
cular: a shepherd, a leader of flocks; a king. The one
who shares the same cares, a neighbour, relative, comrade.

lin Every disorder, rupture, infraction.

'in Pasture, property, possession: that which
concerns the state of shepherd, leader, king : pastoral.

Din (comp.) Hunger; state of being famished.

TIT) (comp.) Fear; state of being frightened.

*?in (comp.) Horror, venom; state of being filled
with horror, infected with venom.

Din (comp.) A disordered, universalized move-
ment : thunder, lightning.

Action of breaking, smashing, acting with fury,
(comp.) Action of shuddering, trembling,
shivering.

D") RPH.- Every kind of mediation, reparation,
recovery, redemption. It is the idea of a regenerating
movement

454 THE HEBRAIC TONGUE RESTORED

The Arabic ,J^ holds to the same radical sense, but
its developments are perceptibly altered. As verb, it is
the action of being refreshed, of eating abundantly. ,Jij is
also an onomatopoetic root, which depicts the noise of a
bird which beats its wings.

p Medicine, remedy ; health, the action of healing.

fp"l The sign of movement proper, united by con-
traction to the root f]1# , forms an onomatopoeia which is
applied to every rapid movement which dislocates, dis-
unites, relaxes beyond measure : etc. See *TJP

RTZ. This root characterizes a sort of move-
ment of vibration, recommencing and finishing; reptilian,
which propagates in being divided : it is a dragging, pain-
ful movement.

p and jY"l (intens.) That which is shaken into
fragments, that which is broken, divided; a rupture, a
piece.

The Arabic ^ signifies literally to stratify, to arrange

in layers or in strata; by Jt>j is understood to crush, to
break in great pieces.

p"l From the idea of a divided piece, springs that
of alliance, of friendship; from that of intermittent move-
ment, springs the idea of concurrence: thence the action
of being allied, of concurring.

RK. Every idea of tenuity, rarity, expansion,
giving way.

The Arabic jj has the same sense as the Hebrew.

p") That which is attenuated, rarified; which gives
way, physically as well as morally: in a figurative sense,
time. See pH.

^^ RR. Root not used in Hebrew nor in Arabic.

RADICAL VOCABULARY 455

RSH. The sign of movement proper, united
to that of relative movement, constitutes a root which is
hieroglyphically symbolized by a point at the middle of
a circle : it is the centre unfolding the circumference : the
fundamental principle.

W JO Every acting principle, good or bad ; a venomous
poison, a very bitter, gall; that which is primary, initial ;
the origin, summit, top; the culminating point of all
things; the head of man or of anything whatsoever; the
leader of a people, a captain, a prince, a king. See t^n
and t?n.

The Arabic ^j holds evidently to the radical sense
of the Hebrew BH, and the compound ^Ij has the same

acceptation as tW). In the modern idiom, ^j signifies
to sprinkle.

RTH. Every movement arrested, chained, re-
tained.

The Arabic *j , offers the same meaning. It is
literally, the action of retarding.

fn That which chains, coagulates, arrests; that
which freezes the blood : a sudden terror, a dread.

|P SET. This character as consonant belongs to the
sibilant sound, and depicts in an onomatopoetic manner,
light movements, sounds durable and soft. As symbolic
image it represents the part of the bow from which the
arrow is shot. In Hebrew, it is the sign of relative dura-
tion and of the movement attached thereunto. It is derived
from the vocal sound * become consonant by joining to
its expression the respective significations of the conson-
ants t and D. As prepositive relation, it constitutes a
sort of pronominal article and is placed at the head of

456 THE HEBRAIC TONGUE RESTORED

nouns and verbs, to communicate to them the double power
that it possesses of movement and of conjunction.
Its arithmetical number is 300.

ty SHA. The sign of relative movement united
to that of power, constitutes a root which is hieroglyphical-
ly characterized by the arc of the circle inscribed between
two radii. The character D is designated by the arc
deprived of its radius or arrow, and closed by its cord.
The character f is designated by the radius or arrow
indicating the circumference. The portion of the circle
represented by the root NP, can be considered in movement
or in repose; thence, the opposed ideas of tumult and of
the calm which it develops.

The Arabic ti signifies literally to desire. As ono-

matopoetic root li denotes the sound of calling the
flocks to the watering place.

nX& A whirlpool, a delirium; action of making
irruption, tumult, fracas: profound tranquility; state of
being empty, deserted, void; a gulf, etc.

$!\W That which is vain, empty; ruined, devasted;
that which is tumultuous, tempestuous, whirling; vanity,
insolence.

(comp.) Action of drawing water. See!)N*
(comp.) Action of interrogating, asking.

See

order.

(comp.) Action of troubling, putting in dis-

literally.

(comp.)

See f|K

(comp.}

State of being calm.

To aspire, figuratively as well as

That which tends toward consist-
ency, solidity; that which remains; residue; remnant: in
a restricted sense, the flesh. See *"ltf

SHE. This root has two expressions accord-
ing to its composition; if it is considered as composed of

RADICAL VOCABULARY 457

the sign of relative movement and of duration, joined to
that of interior activity, it contains every idea of return
toward a point of departure; if it is regarded as formed
by the same sign united to that of the root 3K, image of
paternity, it designates the capture of a whole tribe, its
captivity, its deportation outside its country: thence,

y& The idea of any kind of reestablishment, of
return to an original state, to a place from which one had
set out ; a restitution, a reformation : thence,

3B> Every state of captivity, of separation from one's
country : a deportation; a capture.

The Arabic ^ characterizes in general, that which
tends from the centre to the circumference, increases,
grows, unfolds itself, returns to its original state after
having been restrained; develops its strength, etc. The
primitive sense of the Hebraic root is recognized in the
Arabic root although its developments may not be the
same.

I'M Action of coming back, of returning to its first
state ; of remaking what has been already made. Meta-
phorically, the action of growing old ; that which is on the
wane ; an old man.

SHG. The sign of relative movement united
to the organic sign, indicates a movement of the organ
deprived of intelligence, a covetous movement; the same
sign joined by contraction to the root JN, symbol of
organic development, characterizes every kind of increase.
Thence,

$? Blind desire, thougJitless inclination; figura-
tively, error, degeneration; action of growing, augmenting
in number, volume, duration.

The Arabic ^ preserves but little of the radical
sense. It is, as onomatopoetic root the action of splitting
a hard thing, of making upon it an incision, a scar;
scratching, furrowing, etc.

458 THE HEBRAIC TONGUE RESTORED

SHD. This root, composed of the sign of
relative movement united to that of divisional abundance
or by contraction with the root "IN , image of every emana-
tion, characterizes productive nature in general, whose
particular symbols are, a mammal and a field. Thence.
the name of Ht^ , given to GOD, as principle of all good ;
Providence.

The Arabic xi characterizes that which acts with
force, with energy, in good or in evil; that which over-
throws the obstacles opposed to it ; that which shows itself
strong and powerful. ^ .

"IC^ The effusion of the virtual faculties, Nature : the
sign of abundance and fecundity ; a mammal, a field. All
physical property, fortune, the genius of the earth. A
song of jubilee.

TUP (intens.) Action of returning to primal, brut-
ish nature; that is to say, of devastating, ravaging the
production of art, labour and industry.

"DSJ' Every kind of devastation, or profanation; pil-
laging the fruits of nature.

SHEH. Root analogous to the root NJ>.
The Arabic Ui characterizes every tendency, every
persevering movement toward an object: action of covet-
ing, wishing, desiring' etc.

IIP SHOU. Root analogous to the root N15> , but
conceived principally under its relation of equilibrium,
equality, parallel, similitude, fitness, proportion and
measure of things.

The Ethiopic AG (shony) signifies literally a man.
The Arabic ti characterizes the state of being struck
with admiration.

mi? State of being in equilibrium in all parts, as
every portion of the circle; state Of being equal, conform-
able, fitting, just, qualified for something; etc.

RADICAL VOCABULARY 459

(comp.) That which is inclined, which leans
toward any object.

tOW (comp.) Action of following something in its
contours, of bending, of doing the same. See DJP

t]U5> (comp.) Action of interring completely, cover-
ing wholly, burying.

D1&P (comp.} Action of placing, of arranging one
upon the other, in layers, as an onion.

y\W (comp.} Clamour, outcry; action of calling
aloud. See $&*

(comp.) Action of pressing hard, suffocating.
(comp.} Every amorous desire; every inclina-
tion.

"Vlt f (comp.) Action of being directed according to
fixed laws, resting in equilibrium, in harmony; modulating
the voice, singing, etc. Music, in the very broad sense that
the ancients gave to this word. See "tt^*

W (comp.) State of being in good humour, in
harmony with one's self.

fllfi? (comp.) Action of placing something. See fit?.

fg? SHZ. Root not used in Hebrew. The Arabic
Z indicates a dry, arid place.

SHEH. Every kind of bodily effort to follow
any direction; every effort of the mind to accomplish a
duty, to acquire a virtue.

The Arabic ~i holds evidently to the primitive sense
of the Hebrew, but developing it from the purely material
side; so that the effort indicated by the root flttf , being
turned toward egoism, characterizes only tenacity, avarice;
desire to draw to one's self, monopolizing, etc. As ono-

matopoetic root j depicts the noise made by any kind
of fluid falling down from above.

nnty Action of being inclined, following an inclina-
tion, bending to a law; in a restricted sense, the action
of swimming; of following the course of the water. See f"W

460 THE HEBRAIC TONGUE RESTORED

(comp.) A conception, an impulse, a flight.
( comp. ) Vegetation.

SHT. Every idea of inflection, inclination or
similar movement. See tD1t#

The Arabic L^ characterizes that which goes beyond,
leaves the centre, is drawn away, is remote from its own
place.

^y SHI. Root analogous to the root It? whose
power it manifests. In its literal sense, it is justice
rendered, honour accorded for merit, etc.

The Arabic ^ characterizes any thing in general,
whatever it may be; a real and evident existence; that
which is obvious to the senses.

*!W SHCH. The sign of relative movement, united

to that of assimilated existence, or by contraction with
the root T]N , image of every restriction, constitutes a
root whence are developed all ideas of return to itself, of
envelopment, exterior repose, consciousness.

The Arabic dJLi develops the idea of hesitation, of

conscientious doubt. As onomatopoetic rootviU signi-
fies literally to prick with a goad.

'ytf In a literal and restricted sense it is an onion:
in a figurative sense it is contemplation, profound medita-
tion, speculation, physical sleep; shrouding, literally, as
well as figuratively. See T

SHL. Hieroglyphically, it is a line traced
from one object to another, the stroke which unites them ;
it is expressed by the prepositive relations from, at.

*?t# That which follows its laws ; that which remains
in its straight line ; that which is tranquil, happy, in good
order, in the way of salvation.

KADICAL VOCABULARY 461

The Arabic J^ has not preserved the ideas of order
developed by the Hebraic root except in the compound 4.LL

moral force, and in the analogue ^U, action of saluting,
giving evidence of respect; but this root becomes confused
with the following intensive.

1~?\V (intens.) That which goes out from its line
beyond anything whatsoever; which falls into error; that
which is extravagant, fanatical, insensate; that which
ignores law and justice.

The Arabic J^ or JlJ has the same sense in general.
It is, literally, the state of being crippled, crooked, maimed,
impotent, etc.

SHM. Hieroglyphically, it is the circumferen-
tial extent, the entire sphere of any being whatever, the
total space that it occupies; it is expressed by the adverb-
ial relations there, in that very place, within, inside there.
QL? The name of every being, the sign which renders
it knowable; that which constitutes it such: a place, a
time, the universe, the heavens, GOD Himself : glory, eclat.
splendour, fame, virtue; that which rises and shines in
space; which is distinguished, sublime, remarkable.

The Arabic ^ has not preserved the same intellectual
ideas developed by the Hebraic root, except in certain
compounds and in the analogue f . Its most common
acceptations are confused with that of the following
intensive root.

DDtf (intens.) That which leaves its sphere, gives
way to pride; enters into madness. The inordinate idea
of making one's-self remarked, ambition: that which
troubles, upsets the mind : ravages, lays waste the land.

The Arabic ^ offers in general, the same sense as

the Hebrew. In a very restricted sense, the verb ^1 sig-
nifies to smell.

462 THE HEBRAIC TONGUE RESTORED

W SHN. All ideas of mutation, iteration, passing

from one state to another; that which leads to diversity,
variation, change.

The Arabic ^ agrees with the Hebraic root only
in certain compounds, and in the analogue v- . As verb,
. i indicates the action of triturating, crushing, making

noise.

\W The number two. Literally, that which cuts
and divides as the teeth; figuratively, hatred. That which
varies, changes; that which measures and divides time; a
cyclic revolution, an- ontological mutation; in a very
restricted sense, a year.

y^y SHUH. Every idea of conservation, restora-
tion, cementation.

y& In a literal sense, lime, cement,' in a figurative
sense, that which consolidates, guarantees; which serves
as safe-guard; which preserves.

The Arabic *2 has not preserved the radical sense
except in certain compounds and in its analogue U^ . By
Jt is understood to radiate, to spread here and there, to
disperse. According to this acceptation, ii is attached
to the following onomatopoetic root.

$$ Onomatopoetic root which depicts the cry of a
person who calls loudly. See W&

(comp.) An acclamation,
(comp.} The closed hand,
(comp.} That which serves as support; action
of supporting, propping up.

MM (intcns.) That which is partial to, choses,
conserves carefully.

*\y& (comp.} A shudder of horror; or an opening,
a door: according to the sense under which one considers
the root

RADICAL VOCABULARY 463

SHPH. Every apparent, eminent, distin-

guished, prominent object : that which extends beyond, as
a hill; appears on top, as cream, etc.

The Arabic *Jui designates in general that which
becomes limpid, clear, transparent.

ty& Onomatopoetic root, expressing the noise made
in trampling with the feet. See

SHTZ. That which leads to a goal, to perfec-
tion, achievement, end.

The Arabic (je J^ designates in general that which
serves as means for catching fish, a fish-hook, net, etc.

p? SHCQ. All ideas of tendency, of sympathetic

inclination to possess: that which seeks and joins; that
which acts through sympathy, envelops, embraces, absorbs.
pC? and ppfiP (intens.) That which is united, which
attracts reciprocally : action of soaking up, pumping water,
mcking up. See pltJ^

The Arabic ~ has not preserved the radical sense of
the Hebrew. It is an onomatopoetic root, which in the
Arabic idiom signifies literally to cleave, to split.

SHR. This root admits of several significa-
tions, according to its composition. If it is the sign of
relative movement which is united simply to that of move-
ment proper, there results from this abstract mingling of
the circular line with the straight line, an idea of solution,
opening, liberation; as if a closed circle were opened; as
if a chain were slackened : if one considers this same sign
of relative movement, being united by contraction to the
elementary root IN, then it partakes of the diverse
expressions of this root and develops ideas of strength,
vigour, domination, power, which result from the elemen-
tary principle; if finally, one sees in the root "Vi the root

404 THE HEBRAIC TONGUE RESTORED

It?, symbol of all harmonious proportion, joined to the
sign of movement proper, one discovers here the expression
of that which is directed according to just and upright
laws ; thence, according to the first signification :

*ltP That which liberates, opens, brings out, emits,
produces; as the navel, a field, etc.; according to the
second :

T1tJ> (intens.) That which is solid, firm, resisting,
as a wall., breast-plate, chain; that which is strong, vigor-
ous, as a bull; that which is dominating, powerful, as a
king, a prince; that which is formidable, as a rival, an
enemy, etc.; according to the third:

*KP T)&' or "W That which is measured, co-
ordinate, fust, conformable with universal harmony,
restricted to regulations, as a musical song, a melody, a
law, a poem, a system of government, etc.

The Hebraic genius merging these three expressions
in one, draws from it the most complicated and most
abstract sense that am r tongue can offer : that of a govern-
ment, liberal, ready, indulgent, productive within ; power-
ful, strong, redoubtable, dominating without, which extends
its empire by directing it according to just, luminous laws
modelled upon the immutable laws of order and universal
harmony.

The Arabic ^ does not agree with the Hebrew in
the radical sense, except in certain of its compounds and
in its analogues ^ and jL . This root, in the Arabic
idiom has become intensive, and has developed ideas wholly
contrary, as has been seen often in the course of this
vocabulary. Thus, instead of order and justice expressed
by "\W , the intensive verb TKP or j^i , characterizes the
action of that which is inordinate, unjust, wicked, perfidi-
ous, contrary to harmony and public welfare,

SHSH. All ideas of proportion, measure and
harmony.

KADICAL VOCABULARY 465

tJ't? The number six. That which is in harmonious
relations, as the colour ichitc; in consequence, the albatross,
the lily, linen, old age: that which enjoys calm and
happiness. See 6W t

The Arabic JLl develops ideas entirely opposed to
the Hebraic root, on account of the intensive form which
herein dominates. The verb ,J-^i designates in general,
that which troubles, mixes, deranges, etc.

SHTH. This root, composed of the signs of
relative and reciprocal movement, indicates the place
toward which things irresistibly incline, and the things
themselves which incline toward this place: thence,

fit? The depths, the foundations, literally as well as
figuratively; the place where the sea is gathered; the sea
itself; every kind of depth; every kind of beverage.

The Arabic ^L has retained only a portion of the
radical sense, in that which concerns the movement of
water, the separation of this fluid into drops, its distilla-
tion, dispersion. The other portion of the primitive sense

is found in the analogue * which designates in general,
the bottom or the foundation of things, the seat and
particularly the buttocks.

rW Action of putting at the bottom, founding, seat-
ing, placing, disposing, etc.

n TH. This character as consonant, belongs to the
sibilant sound. The ancient Egyptians in consecrating
it to Thoth, whose name they gave it, regarded it as the
symbol of the universal mind. As grammatical sign in
the Hebraic tongue, it is that of sympathy and reciprocity ;
joining, to the abundance of the character "1, to the force
of resistance and protection of the character 0, the idea
of perfection and necessity of which it is the emblem.
Although it does not hold a particular rank among the

466 THE HEBRAIC TONGUE RESTORED

articles, it appears nevertheless too often at the head of
words, for one not to suspect that it was used as such in
one of the Egyptian dialects, where without doubt it
represented the relation J"IN ; in the same manner that the
character 5 represented the relation N5 jffi or '.
Its arithmetical number is 400.

THA. Every idea of determination, designa-
tion, definition.

n&H That which limits, determines, defines, circum-
scribes. It is, in a restricted sense, the nuptial chamber.

The Arabic U expresses a mutual desire.

3RT1 ( comp. ) A mutual desire.

QXfi (comp.) To be double, twain.

JttH (comp. ) An occasion, occurrence; a reciprocal
sorrow; a fig-tree. See JX.

(comp.) A description, an information, a plan.

THE. Every kind of sympathetic union by
affinity; a globe, a sphere; the vessel of the universe, the
world, the earth; etc.

The Arabic ^ is an onomatopoetic root which charac-
terizes the movement of disgust with which one repels a
thing: for shame! The verb s_A" expresses the action of
repenting for a sin.

Din Action of turning, returning upon one's step,
following a circular movement.

The Arabic wl signifies literally to improve, to
return from wandering.

3J"} THG. Root not used in Hebrew. The Arabic
?3 indicates a mutation, a fleeting action; the course of
something. By \j is understood, a mitre, a tiara.

RADICAL VOCABULARY 467

THD. Root not used in Hebrew. The Chaldaic
as well as the Syriac hi indicate equally the breast.

The Arabic IjJ or \Ju signifies to moisten, to wet,
to sprinkle.

THEH. Root analogus to the root NH; but
whose expression, more moral, characterizes the influential
and sympathetic reason of things.

The Arabic Ul signifies literally to be Jed astray,
lost in empty space. By the compound 4jW , a vain
thing; by the verb Atiu a thing which is liquified.

Dlnn (comp.) The depths of universal existence.
See in .

^ THOU. Root analogous to the roots KH and
Hi"), but of an effect more physical.

in Every idea of sign, symbol, hieroglyphic, emble-
matic character: fable, recitation, description, book.
monument, etc.

The Arabic y characterizes a simple thing, not com-
pound, not complex, such as a blade of grass, a word of
one single letter. It is also, in a restricted sense, an hour,
an extent of time considered in a simple manner.

?T)n Action of designing, signifying, characterizing,
describing, etc.

Tjin (comp.) The middle, the between of things,
the point of contact. See T]n .

"Tin (comp.) A circular sympathetic movement; a
row, order, turn. See "in.

}J-| THZ. Every general idea of vibration and re-
action. In a restricted sense it is the action of cutting
with the sword.

468 THE HEBRAIC TONGUE RESTORED

THEH - Root not used in Hebrew. The Arabic
indicates an emotion which pertains to the weakness of
the organs. In adding the guttural inflection, this root
characterizes in *J, the action of slackening.

Jinn (comp.) That state of submission and of
dependence expressed by the relations, under, below,
beneath : that which is inferior. See JTf

THT - Root not used in Hebrew. The Arabic
expresses a state of infancy, weakness ; imbecility.

*!]") THI. Root analogous to the root HH*
DTI (comp.) Mid-day.

(comp.} A he-goat. See tTli

THCH. This root characterizes the sym-

pathetic point in which things are formed as to their parts,
or united one to the other; the point of contact at which
they touch ; the central point toward which they gravitate.
Thence,

T|n or Tpn (intens.) Every idea of intermediary
link, space between; the delicate point of a thing, of a
question ; the dexterity with which it is seized ; the finesse
with which it is used : that which tends to the same point ;
that which oppresses; a calamity; etc. See TJV"1

The Arabic d\ has preserved of the radical sense of
the Hebrew, only the sole development which is connected
with oppression, either physical or moral; as that of a
man oppressed by drunkenness or by an attack of folly.

The intensive verb \z& or <*Jli5sj signifies again to trample
under foot, to cover with waves, to overflow.

THL. Every idea of piling, massing, accum-
ulation; that which is heaped up; that which is placed
one upon another.

KADICAL VOCABULARY 469

The Arabic J; holds to the radical sense of the
Hebrew, in the greater part of its developments. In a
restricted sense, the Arabic root signifies, nevertheless,
to raise; by $ is understood to draw out the earth in
digging a well.

*?n and VTn (intcns.) A heap,, a mound; a thing
suspended, as a quiver, a trophy of arms, etc.

THM. This root, in which the sign of signs,
symbol of all perfection, is found universalized by the col-
lective sign D, develops the idea of that which is universal-
ly true, universally approved; accomplished image of the
universal mind: thence,

Dfl Perfection, integrity, either physically or mor-
ally : truth, justice, sanctity, all the virtues.

The Arabic *; partakes of nearly all the developments
of the Hebraic root. In a restricted sense, it is, as verb,
the action of achieving, accomplishing, perfecting, finish-

ing. As adverbial relation, ^ is represented by there,
yonder.

DOn (intens.) Every exaggerated, degenerated
virtue become an error, an imperfection, a ruin.

|J") THN. Every idea of substance added, of cor-

poreity increasing more and more; an extension, an
enlargement, a largess; in a restricted sense, a gift.

The Arabic Ji signifies literally, to put into two, to
carry number one to number two; to compare together:
to augment. By Jl , is understood dry grass, hay. As

onomatopoetic root, j depicts the noise of metals, the
tinkling of sonorous chords.

fn Action of giving; an offering, a present: that
which is liberal, generous.

470 THE HEBRAIC TONGUE RESTORED

pjl ( intens. ) Action of growing, extending beyond
measure : a monster, a dragon, a crocodile; in general, the
cetacean species.

Qfl THS. Root not used in Hebrew. The Chal-
daic designates a boiling, a fervour. The Arabic ^^-J de-
signates race, lineage.

yf] THTJH. That which is false, illusory, vain;
that which has only appearance, semblance.

n^n State of being abused, seduced, deceived by
specious exterior; hypocrisy, fraud.

The Arabic ; holds to the Hebraic root only on the
physical side, and indicates the state of that which is
enervated, without vigour. As onomatopoetic root J
depicts stammering, hesitation in speaking.
Action of mocking, laughing.

THPH. Onomatopoetic root expressing the

noise of a drum. Thence by analogy, the Arabic ^_*T to
spit; metaphorically, every object which is disgusting and
repulsive to the sight. In the Arabic idiom, ,_o signifies
a tambourine.

fpH The Chaldaic word signifies the action of ana-
thematizing, cursing. The Arabic ^j\j indicates the state
of being culpable, disordered by crime, debased by vice.

THCQ. Root not used in Hebrew. The Chal-
daic expresses moral doubt, or physical effort. The Arabic
jl is an onomatopoetic root which is represented by
look out! The verb j\t signifies to desire.

RADICAL VOCABULARY 471

THR. Every idea of determination given to
an element : in a very broad sense, modality.

in In a restricted sense, every kind of fusion, in-
fusion , distillation.

The Arabic j or J holds to the Hebraic root only
on the most restricted and most physical side. It is literally,
that which has juice, that which gives liquid, that which
distils.

"Yin Action of modifying, changing; turning from
one manner to another; action of converting, translating,
distilling; action of surrounding, turning about in a circle,
etc. See "Yin

THSH. Sympathetic ardour of nature, the
generative fire.

fiPVl or Wn Symbol of animal fecundity, a goat.

The Arabic j signifies literally a wine-skin, on
account of the skin of the goat of which it is made ; meta-
phorically, the air contained in the skin and which escapos
by pressing. The compound word ?& expresses a
sort of transmutation, of passing from one state to another.

THTH. Root not used in Hebrew. The Arabic
indicates a cleft, a furrow; a solution of continuity.

END OF PART FIRST.

The Hebraic Tongue Restored

Part Second.

CONTENTS
OF PART SECOND

PAGE

Preliminary Discourse 5

Cosmogony of Moses 23

Original Text : Literal Version : Notes 23

Sepher Beraeshith N Cosmogony 1 24

3 II 64

J III 94

T IV 122

n v 150

1 VI 174

r vii 200

n vin 222

V IX 246

* X.... 272

4 CONTENTS

PAGE

Correct Translation 307

Ch. I Principiation 309

Ch. II Distinction 313

Ch. Ill Extraction 317

Ch. IV Divisional Multiplication 321

Ch. V Facultative Comprehension 325

Ch. VI Proportional Measurement 329

Ch. VII Consummation 332

Ch. VIII Accumulation 335

Ch. IX Restoration Consolidated 338

Ch. X Aggregative and Formative Energy 342

PRELIMINARY DISCOURSE

If, instead of Hebrew, I had chosen Chinese or Sans-
krit as the basis of my labour, having reached this point of
my work I might have mastered the greatest difficulties;
for, after having developed the principles of these tongues
by explaining their constitutive elements and their radi-
cal forms, there would only remain for me to show the at-
tentive and unprejudiced reader, the excellence of these
same principles in applying them to the translation of
certain chapters from the Kings or the Vedas. But the
choice that I have made of Hebrew places me in quite a
contrary position. The difficulties increase even where they
should be lessened ; what might have been a sort of comple-
ment, an easy result, becomes the principal object, awak-
ens, fixes the attention, arouses and excites the reader;
whereas he would have remained calm, and might have
followed me with an interest which, being keen, would have
been impartial. This is the effect of the translation which
I have felt impelled to make of the Sepher of Moses. I
have realized it and have foreseen all the consequences. I
was even inclined to make this translation the principal
title of my work, naming it simply The Cosmogony of
Moses; but then I would have placed the Hebraic tongue
in the background and my first plan was that -it should
occupy the foreground; since it was while seeking the
origin of speech that I encountered this tongue and con-
sidered it particularly as one of those whose grammatical
principles could more safely lead to this unknown origin
and unveil its mysteries.

I shall not repeat what I have said in my Disserta-
tion concerning this tongue itself, its culture, its perfec-
tion among the ancient Egyptians, and its transplanta-
tion, effect of the providential emigration of the Heb-
rews ; neither shall I speak of the rapid degeneration of its
expressions, which from metaphorical, intelligible, and

6 THE HEBRAIC TONGUE RESTORED

universal had become literal, sentient and particular;
neither of its utter loss, nor of the insurmountable obstac-
les which the temporal state of things brought about in
its reestablishment : I have taken care to prove these
diverse assertions as much as the obscurity of the centuries
and the lack of monuments have permitted : I have estab-
lished my Grammar upon principles whose simplicity
exemplifies its veracity and strength. Now it is only a
question of applying these principles. The Sepher is
presented. But what a host of phantoms move by its
side!

Child of the past and teeming with the future, this
book, inheritor of all the sciences of the Egyptians bears
still the germs of future sciences. Fruit of divine inspira-
tion it contains in few pages the elements of that which
was, and the elements of that which shall be. All the se-
crets of Nature are entrusted to it. All. It assembles
in the Beraeshith alone, more things than all the accumu-
lated books in European libraries. Whatever is most pro-
found, most mysterious in Nature, whatever wonders can
be conceived in the mind; whatever is most sublime in
the understanding, this book possesses it.

The Sepher is the basis of the Christian and Mussul-
man religions, as well as that of the Judaic, which claims
justly the name of their common mother; but this basis is
equally unknown to all three, as far as the vulgar teaching
is concerned; for I know that among the Israelites there
exist certain successors of the Essenes who possess the
oral traditions, and among the Christians and Mussulmans
certain men more advanced than others in the interpreta-
tion of the Sacred Books. The versions which these three
religions possess are all made in the spirit of that of the
Hellenists which has been their model : that is to say, that
they deal with the exterior forms of the work of Moses,
with the grossest and most material sense only, the one
which this theocrat had destined as a veil for the spiritual
sense, the knowledge of which he reserved for the initiates.
Now to what point ought one to reveal this basis upon

PRELIMINARY DISCOURSE 7

which repose the three dominating cults of the earth? To
what point ought one to lighten the mysterious darkness
by which it has with purpose been surrounded?

These are the stumbling blocks that I have long since
foreseen and whose principle I have already attacked in
my Dissertation; for if it is true, as everything convinces
me, that Providence, opening the portals of a New Day, is
pushing minds on toward the perfecting of knowledge, is
recalling Truth designedly eclipsed, and is hastening the
downfall of prejudices which had served it in less happy
times ; what are these stumbling blocks whose aspect terri-
fies? Vain phantoms that the breath of Truth ought to
dissipate and will dissipate.

Europe, after long darkness and keen agitations, en-
lightened by the successive efforts of the sages of all na-
tions, and taught by her misfortunes and her own experi-
ences, seems at last to have arrived at the moment of en-
joying in peace the fruit of her iabours. Escaped from
the moral winter whose thick mists had long obscured her
horizon she has for several centuries experienced the pro-
ductive warmth of spring. Already the flowers of thought
from all parts have embellished the reigns of Alphonso, of
the Medicis and of Louis XIV*. Her spiritual summer
draws nigh and the fruit is about to succeed the flowers.
Minds more advanced demand more solid food.

The ancient religions and particularly that of the
Egyptians, were full of mysteries, and composed of num-
berless pictures and symbols, sacred work of an uninter-
rupted chain of divine men, who, reading in the book of
Nature and in that of the Divinity, translated into human

I call the age of Alphonso, that in which the Oscan troubadours
appeared. Alphonso X, king of Leon and Castile, through his love for
the sciences merits the honour of giving his name to the age which
saw them renascent in Europe. In my younger days I consecrated
to the memory of the Oscan troubadours, a work in which I tried to
do for them what Macpherson had already done for the bards of
the North. I was at that time quite far from the ideas which occupy
me now.

8 THE HEBRAIC TONGUE RESTORED

language, the ineffable language. Those whose dull glance,
falling upon these pictures, these symbols, these holy alle-
gories, saw nothing beyond, were sunk, it is true, in ignor-
ance; but their ignorance was voluntary. From the mo-
ment that they wished to leave it, they had only to speak.
All the sanctuaries were opened to them, and if they had
the necessary constancy and virtue, nothing hindered them
from passing from knowledge to knowledge, from revela-
tion to revelation to the sublimest discoveries. They
might, living and human, according to the force of their
will, descend among the dead, rise to the gods and pene-
trate everything in elementary nature. For religion em-
braced all these things, and nothing of that which com-
posed religion remained unknown to the sovereign pontiff.
The one, for example, at the famous Egyptian Thebes,
reached this culminating point of the sacred doctrine only
after having passed through all the inferior grades, having
exhausted in succession the portion of science allotted to
each grade, and having proved himself worthy of attaining
to the highest.

The king of Egypt alone was initiated by right, and
by the inevitable course of his education, admitted to the
most secret mysteries. The priests had the instruction of
their order, their knowledge increased as they rose in rank
and all knew that their superiors were not only much
higher but much more enlightened. So that the sacerdotal
hierarchy like a pyramid seated upon its base, offered al-
ways in its theocratic organization, knowledge allied with
power. As to the people, they were, according to their in-
clination whatever they wished to be. Knowledge offered
to all Egyptians was forced upon none. The dogmas of
morality, the laws of politics, the restraint of opinion,
the yoke of civil institutions were the same for all ; but the
religious instruction differed according to the capacity,
virtue and will of each individual. They were not prodigal
with the mysteries, and did not profane the knowledge of
the Divinity; in order to preserve the Truth, it was not
given indiscriminately.

PRELIMINARY DISCOURSE 9

This was the condition of things in Egypt, when
Moses, obedient to a special impulse from Providence fol-
lowed the path of sacerdotal initiation, and with such con-
stancy as perhaps only Pythagoras later displayed, passed
through all tests, surmounted all obstacles and braving
the death threatening each step, attained at Thebes the
highest degree of divine knowledge. This knowledge which
he modified by a particular inspiration, he enclosed entire
in the Berseshith, that is to say, in the first book of his
Sepher, reserving as its safe-guard the four books which
follow, and which give to the people who should be its
trustee, ideas, institutions and laws which would distin-
guish them essentially from all other peoples, marking
them with an indelible character.

I have already related the various revolutions under-
gone by the Sepher, in order to show that the condition of
things in Europe and in all parts of the earth, wherever
the Judaic cult and its two derivatives the Christian and
Islamic, have extended, is precisely the inverse of what it
was in Egypt at the epoch when the germ of this cult was
detached from it and entrusted to the Hebrew people. The
Bcrwshith which contains all the secrets of elementary and
divine Nature, offered to peoples, to the heads of peoples,
to the priests themselves, under its most material covering,
commands their faith in this state, and presents as basis
of their religion a sequence of pictures and symbols that
human reason, at the point which it has attained can only
grasp with great difficulty.

It cannot be said, as in Egypt, that the understanding
of these pictures or the revelation of the symbols may be
given to whomsoever desires it. Not at all. The Judaic
priesthood, destined to guard the Sepher of Moses, has not
been generally destined to comprehend it and still less to
explain it. Possessor of the profoundest mysteries, this
priesthood is to these mysteries as the Egyptian people
were to theirs: with this difference, that the position of
this priesthood does not allow it to penetrate these mys-
teries; for in order to do this it would have to recognize

10 THE HEBRAIC TONGUE RESTORED

superiors and address itself to the Essenes whose doctrine
it condemns and whose traditions it does not admit as au-
thentic. Moreover these Essenes, isolated, unknown and
often persecuted, no longer offer today a sufficient guaran-
tee. Thus this priesthood, whose devotion to the exterior
forms of the Sepher, is in keeping w r ith its fidelity to the
purpose of its institution, is further from divine knowl-
edge in the highest of its priests than in its humblest ; for
its purpose, as I have said, being to preserve and not to
comprehend, it had to be limited to transmitting intact the
sacred storehouse which had been confided to its keeping,
and this obligation it has fulfilled with a force, constancy
and rectitude beyond all eulogy.

Has the Christian priesthood in receiving this store-
house from the hands of the Judaic priesthood, contracted
the same obligations? That is to say, is it bound to trans-
mit it faithfully from generation to generation without
ever being permitted to open it? It is not my purpose to
determine this question. But in the state of civilization
and enlightenment which Europe has attained since the
invention of printing, the Sepher of Moses has not re-
mained a book entirely theological. Spread broadcast in
all classes of society, thanks to this admirable invention, it
has been examined by all sorts of persons and subjected to
the rigorous analysis of savants. All sects have taken
possession of it and vying with one another, have sought
reasons for defending their belief. The numberless dis-
putes brought forth by the various interpretations of which
the text has been believed susceptible, has made this text
more and more popular ; so that one may say with reason
that this book has also become a classic. It is under this
last relation that the lay writers consider it in Europe to-
day, and that I myself consider it*.

* The study of the Sepher of Moses, very widespread in Germany
and in England, and the examination of the divers parts of which it
is composed, has brought forth in these countries a new science known
hy the modern savants under the name of Exegesis.

PRELIMINARY DISCOURSE 11

I have therefore translated the Cosmogony of Moses
as litterateur, after having restored, as grammarian, the
tongue in which this Cosmogony was written in its original
text.

Therefore it is not for the theologian that I have writ-
ten, but for the litterateur, for the people of the world,
for the savants, for all persons desirous of knowing the an-
cient mysteries and of seeing to what point, the peoples
who have preceded us in the course of life, had penetrated
into the sanctuary of nature and into that of knowledge;
for I believe I have expressed quite strongly, my opinion
concerning the origin of the Sepher : this book is, according
to the proofs which I have given in my Introductory Dis-
sertation, one of the genetical books of the Egyptians, is-
sued, as far as its first .part called Berceshith is concerned,
from the depths of the temples of Memphis or of Thebes;
Moses, who received extracts therefrom in the course of his
initiations had only arranged them, and added according
to the providential will which guided him, the enlighten-
ment of his own inspiration, so as to confide this store-
house to the people by whom he was recognized as prophet
and theocratic lawgiver.

My translation of the Cosmogony of Moses should be
considered only as a literary work and by no means
as a theological work. I have not intended it to
command the faith of anyone and still less to distress any-
one. I have carefully put aside from my notes all that
which might have any reference to theological disputes;
limiting myself to prove grammatically the meaning that
I have given to the words and to show the strong connec-
tion of this meaning with what followed or with what had
preceded. I have purposely omitted any commentary;
leaving the reader to make his own comparisons.

However it is not through timidity nor through ignor-
ance of reasons which I might use, that I have evaded the-
ological controversy; it is through respect for the Christian
church which must know perfectly to what point she ought
or ought not to adopt the new ideas that I present. These

12 THE HEBRAIC TONGUE RESTORED

ideas, purely literary, as long as they remain in my book,
might become theological, and would become irresistibly
so, by passing into the books of theologians and being sub-
jected to their interpretations.

Whatever may be the fate of my book, I think that it
will not be from the Reformed Christians, Lutherans or
Calvinists that I shall find slanderers. For, is there in
Germany, in England or elsewhere, a Protestant even
slightly instructed in the motives of the Reformation who
has not learned early to weigh the authorities and ap-
preciate them at their just value? What disciple of Luther
or Calvin does not know that any version whatsoever of the
Sepher can never be made a rule in the matter of faith, and
in no case should usurp the place of the original text and
be followed in preference? If he pretended otherwise,
would he not deny the fundamental principle of his sect
and would he not repudiate its authors? What have
Luther, Zwingli and Calvin said, and before them John
Huss, Wycliff and Berenger ; that the Scripture alone was
and ought to be the rule of faith; that every man of sane
understanding and just mind, became its legitimate inter-
preter after his studies had given him such power, or when
God had deigned to grant him the inspiration? Now of
which Scriptures did these promoters of the Reform speak,
these proud antagonists of sacerdotal authority? Was it
of the Scriptures of the Hellenists or that of Saint Je-
rome? Assuredly not ; but of the original Scriptures : and
this is so true that, suspecting these imperfect copies, with
just reason, of not being sufficiently confirmed, nearly all
of them undertook a new translation of the text. If they
did not succeed in the interpretations which they gave of
the Sepher, it was because the means and not the will was
lacking. The temporal state of things at that time was
opposed to their desires. They have attempted it, and that
is enough to legitimatize my efforts' in the eyes of the Re-
formers as this is all that I have claimed to do.

If among the Catholic priesthood there are men ju-
dicious enough to consider, in this purely literary work,

PRELIMINARY DISCOURSE 13

what it has useful to morality and to religion in general,
and who, ready to receive the truth if it were shown them,
await only a legal authority to sanction an examination;
I could give them satisfaction: for it is not for want of
proofs that I avoid controversies but for want of inclina-
tion. Here are two authorities that cannot be challenged.
The first, that of Saint Paul, the wisest of the apostles,
proves that already in his time, it was an acknowledged
opinion that the Jews no longer understood the text of the
Sepher, and had not the power to raise the veil which
Moses had spread over his doctrine.

The second, that of Saint Augustine, the most learned
of the Fathers of the Church, proves my entire translation
in giving to the first two verses of the Beraeshith, exactly
the same meaning as I have given ; a meaning wholly con-
trary to the Vulgate.

"But our sufficiency is of God ; who also hath made us
able ministers of the New Testament ; not of the letter, but
of the spirit . . . Seeing then that we have such hope, we
use great plainness of speech : and not as Moses which put
a veil over his face, that the children of Israel could not
steadfastly look to the end of that which is abolished:
but their minds were blinded : for until this day remaineth
the same veil untaken away in the reading of the Old Tes-
tament ; which veil is done away in Christ. But even unto
this day, when Moses is read, the veil is upon their
heart". *.

Epist. Corinth. II. ch. 3. Here is this remarkable passage of
Saint Paul in its Hellenistic text, with an interlinear interpretation in
Latin.

'AXX' T) lKai>6Ti}t Tinwv IK TOU 6eoO, it Kal iKdvwrev ^/xaj Siaic&rovt Kairijt
Sed sufflcientia nostra ex Deo, qui et idoneos fecit nos ministros novi

5ia#7)K77i ; 06 -ypa/iyudTo* , dXXd irvftftaros t\ovrtt o$r Totai/rijv {\wlda,

testament!; non litterae, sed spiritus habentes igitur talem spem,

iroXXi) irap'pfffla. \pwfie8a : Kal ov Ka.06.irep Mwuffijj, IrlOtL Kd\VfJLfia tirl T& irpo-

multa libertate utimur: et non sicut Moyses, ponebot velamen super fa-
flducia

14 THE HEBRAIC TONGUE RESTORED

Saint Augustine, examining the question of the crea-
tion in his book of Genesis, against the Manichaeans, ex-
presses himself thus : "It is said : in principle, God made
heaven and earth; not that this was in effect, but because
this was in power of being; for it is written that heaven
was made afterward. It is thus, that considering the seed
of a tree, we say that it has there the roots, trunk,
branches, fruit and leaves; not that all these things are
formally there, but virtually, and destined to be brought
forth. Just as it is said, in principle God made heaven and
earth; that is to say, the seed of heaven and earth ; since the
matter of heaven and earth was then in a state of con-
fusion. Now, as it is certain that from this matter the
heaven and the earth must be brought forth, that is why
this matter was already called potentially the heaven and
the earth" ....**

It seems to me difficult to add anything more to texts
so concise. I refrain from all commentary upon that of
Saint Paul; my design moreover not being, as I have said,

awirov eavrov irpbt rb pi) drevurai Toif viovs 'I<rpar;X elt rl> rf\ot TOW Karap-

ciem suam ad non intueri filios Israel in finem hujus abro

mysterium

yov/dvov. 'AXX' erup&dii rd voijjtara aiirlav ; &xpi <yip rfy <rjfiepoi> rb ai/rd
gati. Sed obduruerunt cogitationes eorum; usque enim hodie id ipsum

tvl rjj &vayv{!>a-etTTJt iraXeuai Sia^/cijt /j^ftt ^ dvaKa\virT6fjxyoi> l 6 ri
velamen super lectionem veteris testamenti manet non revelatum, quod

tv JLpurQ Karapyelrai. 'AXX' fut irjuepor ^vlta AvayivAffKerai 'M.wvffijt,

in Christo abrogatur. Sed donee hodie, cum legitur Moyses, velamen

M r))v KapSlav avruv Keirai ____

super cor eorum positum est ____

** I give the text itself of Saint Augustine so that it may be com-
pared with my translation.

"Dictum est: In principle fecit Deus ccelum et terram; non quia
Jam hoc erat, sed quia hoc esse poterat: nam et coelum scribitur postea
factum. Quemadmodum si semen arboris considerantes, dicamus ibi
esse radices, et robur, et ramos, et fructus, et folia, non quia jam sunt,
sed quia inde futura sunt. Sic dictum est: in principle fecit Deus
coelum et terram, quasi semen cceli et terrae, cum in confuso adhuc
esset cffili et terrae materia: sed quia certum erat inde futurum esse
coelum et terram, jam et ipsa materia, coelum et terra appellata est.
(L. I. c. 3 num. 11.)

PRELIMINARY DISCOURSE 15

to enter into discussion with the theologians. But I be-
lieve it necessary to say that Saint Augustine, still quite
young when he composed his books of Genesis against the
Manichaeans, and when he might have been accused of
being carried away by flights of his imagination, was so
far from repudiating afterward the opinion that I have
just quoted, that, recalling it in the confessions of his old
age, he still regarded it as a divine inspiration; "Is it not
Thou, O Lord, who hast taught me, that before fashioning
this unformed matter and distinguishing its parts, it was
nothing in particular, no colour, no form, neither body nor
spirit? ..."

And further on : "If I confess, O Lord, both by tongue
and pen, what Thou hast taught me concerning this mat-
ter ... what Thou hast revealed to me upon this difficult
question . . . my heart ceases not to render homage to
Thee for this, and to offer up its hymns of praise for the
things that it knows not how to express."

But this is sufficient for the judicious men of whom I
speak ; the others will not be wanting in reasons for per-
verting the truth of the text of Saint Paul and for invali-
dating what Saint Augustine said. Let them guard care-
fully without ever opening the mysterious coffer which
has been confided to them; but, since this coffer, through
the irresistible progress of things, has become the patri-
mony of a multitude of persons of every nation and every
cult, let them at least permit those among them who, far
from the service of altars, devote themselves to the study
of the sciences and strive to draw from it new principles
and learning which may be used for the advancement of
knowledge and the welfare of humanity. The times now
are no longer those in which the simplest truths could not
be shown without veils. Natural philosophy and mathe-
matics have made such great strides, and have in such a
manner, uncovered the secret resources of the Universe,
that it is no longer allowable for moral and metaphysical
sciences to drag after them the cradle blankets of infancy.
It is necessary that the harmony which has been inter-

16 THE HEBRAIC TONGUE RESTORED

rupted between these two principal branches of human un-
derstanding be reestablished. This is what the savants, or-
dained to know nature in its double sanctuary, must en-
deavour to do with necessary prudence and precaution;
for every divulgation has limits that one must know how
to respect.

So much for the two difficulties of which I have spoken
at the beginning of this Discourse. Both are dispelled be-
fore what I have just said : first, because minds long since
open to the light of reason, furnish no more food for re-
ligious conflagrations ; afterward, because the rays of truth
purified today by the prism of science, enlighten the souls
and burn them no more. Moreover, the form that I have
given my work and the scientific staging with which I have
been forced to surround it, will hinder its popularity.

This staging is immense. The reader has already seen
it in the first part : that is to say, the radical Vocabulary
where all the Hebraic roots explain themselves readily;
the Grammar whose principles are attached to those of
speech, and an Introductory Dissertation wherein I have
explained my thought upon the origin of Hebrew, upon
that of the Sepher, upon the divers revolutions experienced
by this book, and upon the versions which have been made
of it, particularly that of the Hellenists, vulgarly called
Septuagint*.

In the second part is the Cosmogony of Moses. Now
what I call the Cosmogony of Moses is included in the first
ten chapters of the Berceshith, the first of the five books of
the Sepher. These ten chapters form a kind of sacred de-
cade in which each of the ten chapters bears the character
of its number as I shall show. It has been assumed that
the divisions of the Sepher, in books, as well as in chapters
and verses, were the work of Esdras. I do not think so.
These ten chapters which contain the whole, and whose

* There "will be found here several phrases already Inserted In the
prospectus of this work; but these repetitions were unavoidable.

PRELIMINARY DISCOURSE 17

number indicates the summary, prove to me that the
Science of Numbers was cultivated long before Pythagoras,
and that Moses having learned it from the Egyptians, used
it in the division of his work.

The entire Cosmogony, that is to say, the origin of the
Universe, that of the beings, from the elementary principle
to man, their principal vicissitudes, the general history of
the earth and its inhabitants, is contained in these ten
chapters. I have not deemed it necessary to translate
further; inasmuch as this suffices to prove all that I have
advanced and nothing prevents anyone from applying my
grammatical principles and continuing the exploration of
the Sepher.

The Hebraic text which I quote is that contained in
the Polyglot of Paris. I have scrupulously preserved all
the characters without altering any under pretext of re-
forming it. I have likewise preserved of the Chaldaic
punctuation, all that has appeared to me necessary for
the reading of the text or required by grammatical rules;
I have suppressed only the Masoretic minutiae and the
musical notes, called improperly accents, of which I have
said often in my Grammar, that I regarded its usage as
absolutely foreign to the sense, and useful only for the
Jews of the synagogue who wish to continue singing
psalms in a tongue lost for twenty-five centuries.

I have considered this text as correct, and I have
avoided the paradoxical spirit of those who have claimed
that the Jews had designedly falsified their Scriptures.
I know that among the Fathers who have sustained this
paradox, are cited Saint Justin Martyr, Saint Irenus, Ter-
tullian and others: but besides the fact that these Fathers
always mean by the Hebrew text which they disparage, the
Greek version of Aquila, or that of Symmachus, versions
made in opposition to that of the Septuagint, it is unfortu-
nate that they did not know a word of Hebrew. For, how
can persons who do not know a tongue say that a book
written in this tongue, an original, is not worth the trans-
lation which has been made of it? In order to sustain such

18 THE HEBRAIC TONGUE RESTORED

an assertion, they must quote the falsified passages and
prove that its words, that its style, are obviously altered.
This is what they were incapable of doing.

When one knows with what religious care, with what
scruples, with what excess of attention the Jews copy the
sacred text of the Sepher, and preserve it, such ideas can-
not be admitted. One can see in Maimonides, what the
prescribed rules are in this respect. They are such that it
is impossible that the least error, that the least oversight,
can ever creep into the manuscripts destined for the use of
the synagogues. Those who have not seen these manu-
scripts can have no idea what patience assisted by religious
zeal can accomplish. Father Morin and Vossius, who have
adopted the paradox of the Fathers of the Church, prove
by that, to what point prejudice can obscure knowledge
and render it vain. If the original text offers certain er-
rors, they are slight, and are always anterior to Esdras, or
at least to the Septuagint version. It is true that the
manuscripts of the synagogues are without any kind of
vowel points or accents; but, as I have repeated often
enough, the meaning never depends upon these points. The
meaning depends upon the root, upon the sign which rules
it and upon the place that the word occupies.

It is always necessary, before determining the signi-
fication of any Hebrew word whatsoever, to interrogate
the primitive meaning of the root, which is easy if it is a
simple root; if the word is compound, it is necessary to
refrain from any interpretation before having made the
grammatical analysis according to the rules that I have
given and upon which the use of my notes will shed much
light. The primitive meaning of the root being always
generic, it must first be modified by the sign, or signs, by
which this same root may be accompanied and never par-
ticularized, according to the advice of the wise Maimon-
ides, without long meditation upon the subject of which it
treats, upon the occasion which brings about the expres-
sion, upon the thought of the writer, upon the movement
of the style, literal or figurative and upon all the circum-

PRELIMINARY DISCOURSE 19

stances which, among a great number of significations, in-
cline the word to one rather than to another. The useful-
ness of the vowel points is limited to giving the vulgar pro-
nunciation of the word and determining its grammatical
forms whether as noun, verb or relation.

I have transcribed the original text in English char-
acters to facilitate the reading for persons little familiar
with the Hebraic characters ; I have tried, as far as possi-
ble in this transcription to reconcile the primitive ortho-
graphy with the Chaldaic punctuation. I have, for that
reason, given carefully and in conformity with the com-
parative Alphabet inserted in my grammar, the value of
the consonants; I have indicated the presence of the tirst
four mother vowels N> 1, 1/ X by a circumflex accent on the
corresponding vowels a, ou, 6, i; and those of the other
three JT IT V> by the aspiration h, h and h. When the
mother vowels I/ '/ y, have appeared to be consonants I
have expressed them by 10, j and gh, or wh. I have indi-
cated the vague vowel of the Chaldaic punctuation by
the corresponding English vowels without accent. When
I have found a vague vowel opposing a mother vowel, I
have amalgamated them, forming thereby a sort of diph-
thong a, os di, ao, etc.

It has seemed to me advisable before giving the cor-
rect translation of the Hebraic text, to approach as near
as possible by a literal word-for-word, which would make
my readers understand the exact value of each term of the
original with its grammatical forms, according to the
tongue of Moses. This was very difficult because of the
signification of the words, which, nearly always meta-
phorical, and not being found contained in modern tongues
in simple and analogous terms, requires a periphrasis.
The Asiatic tongues, in general and particularly Hebrew,
cannot be paralleled word-for-word with European
tongues, and this is easy to conceive; for, in a word-for-
word translation it would be necessary that the same
literal ideas should be developed, the same ideas re-

20 THE HEBRAIC TONGUE RESTORED

presented, or that the same universal ideas should have
sprung from the same particular ideas; which is impos-
sible in tongues so opposed, so diverse, spoken by peoples
so different, so distant from one another in times and
customs.

In order to obviate this difficulty as much as possible,
I resolved to compose two literal versions, the one French
and the other English; so that the word-for-word of the
one, throwing light upon the word-for-word of the other,
they are mutually sustained and together lead the reader
to the desired end. I have chosen from among all the
European tongues, the English tongue, as one of the most
simple and the one whose grammar less rigid, allows me
more facility in the construction. I believe I have no need
of saying that one must not seek for elegance or gram-
matical purism in these two versions where I have purpose-
ly taken the greatest license.

I have supported these two versions with numerous
notes, in which, applying the principles developed in my
Grammar, I have proved the signification given to each
word of the original text, in the strongest manner, taking
one by one, each of these words, I have analyzed it by its
root, reduced it to its elementary principles, modified it by
the sign, decomposed, recomposed and, every time it has
been necessary, confronted it with the corresponding word
in Samaritan, Chaldaic, Syriac, Arabic, Ethiopic even,
and Greek.

Thus I have prepared the correct translation of the
Cosmogony of Moses with which I terminate this work. I
venture to believe that it would be difficult to prepare this
result bj means more fitting to demonstrate its truth, to
establish it upon bases more solid, or to attain this end
after efforts more sustained and less subject to illusion.

Therefore, in going back to the principles of Speech,
and finding on this path the thought of Moses, I have in-
terpreted and set forth in suitable language, the work of
this great man whose energetic influence exerting itself

PRELIMINARY DISCOURSE 21

for thirty-four centuries has, under sundry names, directed
the destiny of the earth. My intention having been stead-
fastly sincere I trust that its results will be felicitous.

Through this translation which I give of the Sepher,
Moses will no longer be the stumbling-block of reason and
the dismay of the natural sciences. Those shocking con-
tradictions, those incoherencies, those ridiculous pictures
which furnish weapons so terrible for its enemies shall be
no more seen in his Cosmogony. Nor shall one see in him,
a limited man attributing to the Being of beings the nar-
rowest views and passions, refusing his immortality to man
and speaking only of the soul which passes away with the
blood ; but a sage, initiated in all the mysteries of Nature,
uniting to the positive knowledge which he has imbibed in
the sanctuaries of Thebes, the knowledge of his own in-
spiration. If the naturalist interrogates it, he will find in
his work the accumulated observations of a sequence of
incalculable centuries, and all the natural philosophy of
the Egyptians summed up in a few words : he will be able
to compare this imposing natural philosophy with that of
the moderns and judge in what the one resembles, sur-
passes or is inferior to the other. The metaphysician will
have nothing to compare with it since real metaphysics
does not exist among us. But it is the philosopher espe-
cially who will discover in this book analogies worthy of
his curiosity. If he desires it, this book will become in
his hands a veritable criterion, a touchstone, by means of
which he will be able to recognize, in any system of philoso-
phy whatsoever, the truth or error it contains. He will
find there finally, what the philosophers have thought most
just or most sublime from Thales and Pythagoras, to New-
ton and Kant. My notes will furnish him with much data
in this respect.

Besides I have had constantly before me, during the
long composition of these notes, the four original versions :
that of the Samaritans, the Chaldaic targums, the Hellen-
istic version called the Septuagint, and the Latin Vulgate
of Saint Jerome. I have quoted them when it has been nee-

22 THE HEBRAIC TONGUE RESTORED

essary. I have paid little attention to other versions; for
it is proved, for example, that the Syriac version, made
from that of the Hellenists and which agrees with the
Greek whilst the latter differs materially from the Hebrew,
has been the text for the Arabic version ; so that neither
has authority. But it is useless to return incessantly to
things that have been sufficiently explained.

Cosmogony of Moses

24 THE HEBRAIC TONGUE RESTORED

SEPHER BER^SHITH *^ fl^K^S 1SD
A.

1. BER^SHITH barrio- .
him aeth-ha-shamaim w'seth-
ha-aretz.

v. 1. JVEX"G At-first-in-principle In these notes, it is not my

Intention either to examine or discuss the opinions which the savants
of past centuries, Jews or Christians, have put forth upon the hidden
meaning of this word or of those which follow. It would be a task quite
as long as tedious. I shall explain, but I shall not comment; for this
is not a system that I am establishing upon conjectures or probabilities
more or less happy, but the tongue itself of Moses, that I am inter-
preting according to its constitutive principles.

Therefore, setting aside the sundry interpretations good or bad,
which have been given to the word rHZNTQ, I shall say that this
word, in the position which it occupies, offers three distinct mean-
ings: the literal, the figurative, and the hieroglyphic. Moses has used
all three, as is proved in the course of his work. He has followed in
this, the method of the Egyptian priests: for these priests had three
ways of expressing their thought. The first "was clear and simple,
the second, symbolic and figurative, the third sacred or hieroglyphic.
They made use of three kinds of characters, but not of three dialects,
as might be imagined. The same word took at their pleasure, the
literal, figurative or hieroglyphic sense. Such was the genius of
their tongue. Heraclitus has expressed perfectly the difference of these
three styles, in designating them by the epithets, spoken, significant
and hidden. The first two ways, that is to say, those which consisted
of taking words in the literal or the figurative sense, were spoken;
but the third, which could only receive its hieroglyphic form by means
of the characters of which the "words were composed, existed only for
the eyes, and was used only in writing. Our modern tongues are
entirely incapable of making this distinction. Moses, initiated in all
the mysteries of the Egyptian priesthood, made use of these three

COSMOGONY OF MOSES 25

GENESIS 1. COSMOGONTE 1.

1. AT-FIRST-IN-PRINCIPLE, L PREMIEREMENT - EN -

he -created, zElohim (he PRINCIPE n Cr6 ^ lohlm (il
caused to be, he brought

forth in principle, HE-the- ^termma en existence po-

Gods, the-Being-of-beings), tentielle, LUi-les-Dieux, 1'fit-

the-selfsameness-of-heavens, re-des-etres), Tips^ite-des-

and - the - selfsameness - of - cieux et-l'ips6it6-de-la-terre.
earth.

ways with unbounded skill; his phrase is almost invariably constituted
in such a manner as to present three meanings: this is why no kind
of word-for-word can render his thought. I have adhered as much as
possible to expressing the literal and figurative sense together. As to
the hieroglyphic, it would often be too dangerous to give it; but I
have made every effort to furnish the means of attaining it, by stating
its principles and by giving examples.

The word P"E?X")2, which is here in question, is a modiflcative
noun formed from the substantive EX1, the head, the chief, the acting
principle, inflected by the mediative article D, and modified by the
designative ending IT 1 . It signifies literally, in the beginning, before
all; but figuratively in principle, in power of being.

Thus one can deduce the hieroglyphic sense. What I am about
to say will serve as example for what follows. The word EN"), from
which is formed the modificative rnEXID, signifies indeed head; but
only in a restricted and particular sense. In a broader and more
generic sense, it signifies principle. Now, what is a principle? I
shall state in what manner the earliest authors of the word EX"),
conceived it. They conceived a sort of absolute power, by means of
which every relative being is constituted such; they expressed their
idea by the potential sign X, and the relative sign E, united. In
hieroglyphic writing it was a point at the centre of a circle. The
central point unfolding the circumference, was the image of every
principle. The literal writing rendered the point by X, and the
circle by D or U. The letter D represented the sentient circle, the
letter ID the intelligible circle which was depicted winged or sur-
rounded with flames.

26 THE HEBRAIC TONGUE RESTORED

2. wha-ftretz haithah rrn irbi inn nnn

/Elohim merahepheth hal-
phenei ha-malm.

A principle thus conceived was, in an universal sense, applicable
to all things, both physical and metaphysical; but in a more restricted
sense it was applied to elementary fire; and according as the radical
word X was taken literally or figuratively, it signified fire, sentient
or intelligible, that of matter, or that of spirit.

Next, taking this same word EX, whose origin I am about to ex-
plain, it was made to govern by the sign of proper and determining
movement "), and the compound word EX") was obtained; that is to
say, in hieroglyphic language, every principle enjoying a proper and
determining movement, and of a force innately good or bad. This letter
"1 Is rendered in sacred writing by the image of a serpent, upright
or crossing the circle through the centre. In the common language
one saw in the word EX1 , a chief, a guide, the head of such a being,
of such a thing, whatever it might be: in the figurative language, is
understood the prlmum mobile, an acting principle, a good or evil
genius, a right or perverse will, a demon, etc; in the hieroglyphic
language, it signalized the universal, principiant principle, the knowl-
edge of which it was not permitted to divulge.

These are the three significations of the word EX"), which serves
as basis for the modificative ITEX12. It is obvious that it would
be impossible for me to enter into similar details concerning all the
words which are to follow. I could not do it without going beyond
the limits of prudence. But I shall endeavour, in amalgamating the
three significations, to give the intelligent reader all the facilities that
he could desire.

Here are the four original versions of this important word. The
Samaritan version reads ^f(V^^J?3 that is to say, in substantiality,
in corporeity, in the beginning. The Chaldaic targum reads ^"Ip,
which can be translated, in the culminating point of the universal
assimilations; in the anteriority of times. The Hellenists translate
'Ex & PX i), and the Latins, "in principle." The former is more akin to the

COSMOGONY OF MOSES 27

2. And-the-earth was con- 2. Et-la-terre e x i s t a i t

tingent-potentiality in-a-po- puissance-contingente-d'tre

tentiality - of - being : and - dans-une-puissance-d'6tre : et

darkness ( hard-making-pow- -1'obscurite (force compres-

ep)-was on-the-face of-the "^ f durcissante)-etait

, ,. ., , ,. sur-la-face de 1'abime (puis-

deep (fathomless-contingent- ^ univergelle et COQ

potentiality of being) ; and- ente d , fitre) . et . le . souffle de .
the-breath of-HiM-the-Gods LUI .i es -Dieux (force expan-
(a light-raaking-power) was- s i ve et dilatante) tait-gem>-
pregnantly-moving upon-the- rativement-mouvant sur-la-
face of-the-waters (universal face des-eaux (passivite uni-
passi veness ) . verselle ) .

Samaritan, and the latter to the Chaldaic. Which is natural, for, as
I have said, the Hellenists consulted frequently the Samaritan version,
while Saint Jerome and the rabbis of Tiberias adhered to the targumg.

X1D, he created It would be not only long but useless to dwell

upon the numerous disputes concerning this word; they are all re-
duced to this, namely, whether the verb XTlD signifies to make some-
thing from nothing, or simply, to make something from something.
The rabbis of the synagogue and the doctors of the church, have indeed
proved by these wordy struggles, that not any of them understood the
tongue over which they disputed: for otherwise they would have seen
that they were very far from the point of the question. I have already
had occasion to bring out the true etymology of this famous verb, and I
have proved that it signified, to draw from an unknown element; to
make pass from the principle to the essence; to render same that
which was other, etc., as can be seen in chapter VII of my Grammar.
I have derived it from the sign of movement proper "1, united to that
of interior action 2. The Arabs have translated it byjii-, whose root
Ji. signifies a thing rare and tenuous, a thing without form and with-
out consistency, a void, a nothingness. The Greeks have rendered it
by iirolT)ffev, he made, and the Latins by "creavit," he created. This
last expression, clearly understood, is not far from the Hebrew, for It
comes from the same elementary root IX, raised from the sign of
movement proper 1. It is the word "re," indicating the thing, by
means of which one acts, which is governed by the assimilative sign
3 used very extensively by the Etruscans. This word, having become

28 THE HEBRAIC TONGUE EESTORED

3. Wa-iaomer vElohim "'Jin 7JK-n D'Pftg
iehi-aor, wa-iehi-a6r.

the verb c-re-are, takes in this new state, a sense which can only be
rended exactly by coining the verb to thing. The Samaritans have
expressed the Hebrew by )i^J2^ wnich signifies literally to render
dense and compact; as is proved by the Chaldaic 2^13. The targum
has preserved the primitive word N"lD.

DT&X, Mlohim This is the plural of the word ri^N , the name

given to the Supreme Being by the Hebrews and the Chaldeans, and
being itself derived from the root bx , which depicts elevation, strength
and expansive power; signifiying in an universal sense, GOD. It is a
very singular observation that this last word applied to the Most
High, is however, in its abstract sense only the relative pronoun he
employed in an absolute manner. Nearly all of the Asiatic peoples
have used this bold metaphor. NM (hoa), that is to say, HE, is in
Hebrew, Chaldaic, Syriac, Ethiopic and Arabic, one of the sacred names
of the Divinity; it is evident that the Persian word |jb- (Goda), GOD,
which is found in all the tongues of the North, is derived also from
the absolute pronoun J_ji , HiM-self. It is known that the Greek
philosophers and Plato particularly, designated the Intelligent Cause
of the Universe in no other way than by the absolute pronoun r& Ai/r6.

However that may be, the Hebraic name JElohim has been ob-
viously composed of the pronoun bx and the absolute verb nil,
to be-being, of which I have spoken at length in my Grammar. It
is from the inmost root of this verb that the Divine Name IT (Yah)
is formed, the literal meaning of which is Absolute-Life. The verb
itself, united to the pronoun bx, produces rrftx (Mloah), that-nE
who-is, the plural of which ^lohim, signifies exactly KE-they-who-
ABE: the Being of beings.

The Samaritan says *5>(n[2fV ( Alajl *)> whose root Vs is found still
in the Arabic <jj| (Allah), and in the Syriac \<^\\ (3Eloha). The
Chaldaic alone departs from this root and translates *'"' (lait), the
Eternity-of -eternities, which it also applies to the Ineffable Name
of GOD, nirr (Ihoah), of which I shall speak further on; also of the
words D"tttf, the heavens, and iN, the earth.

COSMOGONY OF MOSES 29

3. And-he-said (declaring 3. Et-il-dit (declarant sa

his will), HE-the-Being-of- volentS), L u i-Ptre-des

beings : there-shall-be light ; etres : sera-faite-lumiere ; et-

and-there-( shall be) -became (sera)-fut-faite lumiere (61-

light ( intellectual elementiz- 6mentisation intelligible),
ing).

v. 2. 1~21 Wl, contingent-potentiality in-a-potentiality-of-being

If one examines the sense of the four original versions, a great difference
is found between what they say and what I say. The Samaritan ver-
sion reads {ffftjffaft ^tSA** distended to incomprehensibility
and most rare. The Chaldaic targum says N*JpT! Xj-X, divided to
annihilation and vain. The Hellenists translate Mparot ical dKaTo<TKctatos i
invisible and decomposed. Saint Jerome understood "inanis et vacua"
unanimated and vague, or unformed and void. The error into which
all these translators have fallen depends here upon a prior one very
slight in appearance, but whose consequences becoming more and
more complicated pushes them into an abyss from which nothing can
draw them. This first error depends upon the manner in which they
have understood the first word of the Sepher, the famous JVBX12 .
This word, having impressed them neither in its figurative nor in its
hieroglyphic sense, has involved all that follows, in the literal and
material sense that they have given to it. I pray the reader to give
strict attention to this, for upon this depends all the incoherences, all
the absurdities with which Moses has been reproached. In fact, if the
word nTN12 signified simply, in the beginning, in the beginning of
time, as it was said, why did not the heavens and the earth, created at
that epoch, still exist at that time; why should there be need of a suc-
cessive development; why should they have rested an eternity in dark-
ness; why should the light have been made after the heavens and before
the sun; can one conceive the heavens without light, light without the
sun, an earth invisible, inanimate, vain, formless, if it is material; etc.,
etc. But what can remedy all this? Absolutely nothing but an un-
derstanding of the tongue which is translated and seeing that rPUX12
means not only in the beginning, iv dp**}. "i Q principle," but clearly
in principle; that is to say, not yet in action but in power; as Saint

30 THE HEBRAIC TONGUE RESTORED

4. Wa-iara ^Elohim seth- DID 3 TiKH n# D'H 1 ?^
ha-a6r fchi tob, wa-iabeddel ?t ^
>iElohim bein ha-aor w'bein
ha-hosheijh.

Augustine interpreted it. This is the thought of Moses, profound thought
which he expresses admirably by the words TCI inn, in which he depicts
with masterhand that state of a thing, not only in contingent power
of being, but still contained in another power of being; in short,
without form, in germ in a germ. It is the famous x a( ^ J ' the Greeks,
that chaos which the vulgar have also gradually materialized and
whose figurative and hieroglyphic signification I could very easily de-
monstrate were it necessary.

The Hebraic words },"C1 Til"! belong to those words which the sages
create in learned tongues and which the vulgar do not comprehend.
Let us now examine their figurative and hieroglyphic sense.

We know that the sign n is that of life. We have seen that this
sign being doubled, formed the essentially living root ~n, which, by
the insertion of the luminous sign, became the verb ~*n, to be-being.
But let us imagine now that, wishing to express, not an existence in
action, but only in power, we restrict the verbal root in the sole sign
of life and extinguish the luminous sign * to bring it back to the
convertible 1; we shall have only a compressed root wherein the
being will be latent and as It were, in germ. This root 1,"i, com-
posed of the sign of life, and of that which, as we know, is the link
between nothingness and being, expresses marvelously well that in-
comprehensible state of a thing when it exists no more, and when it
is, nevertheless, in power of existing. It is found in the Arabic ^*
in which it depicts a desire, a tendency, a vague, indeterminate ex-
istence. It is sometimes an unfathomable depth, * ; sometimes a
sort of physical death ^^ ; sometimes an ethereal space V^, etc.

Moses, after the example of the Egyptian priests, taking this root
and making it rule by the sign of mutual reciprocity n, formed the
word irijn by means of which he expressed a contigent and potential
existence contained in another potential existence *~D ; for here he
inflects the same root by the mediative article 2.

COSMOGONY OF MOSES 31

4. And-he-did-ken, HE- 4. Et-il-consid6ra, LUI-

the-Gods that-light as good ; les-Dieux, c e 1 1 e lumiere

and-he-made-a-division (he comme bonne; et-il-fit-une-

caused a dividing motion to solution (il dtermina un

exist) HE-the-Gods, betwixt moyen de separation) i.ui-

the-light (intellectual ele- les-Dieux, entre la-lumiere

mentizing) and-betwixt the- (elenientisation intelligible)

darkness ( hard-making pow- et entre Pobscurite (force

er). compressive et durcissante).

Thus, there is no need of conceiving the earth invisible, de-
composed, vague, void, formless, which is absurd or contradictory;
but only as existing still in power, in another seed-producing power,
which must be developed in order that it may be developed.

*]E?n, darkness This word is composed of the two contracted

roots T]X~Cn It is remarkable in its figurative and hieroglyphic sense.
In its figurative sense, it is a compressing, hardening movement; in
its hieroglyphic, it is a combat, a violent opposition between the con-
trary principles of heat and cold. The root E?n expresses a violent
and disordered movement caused by an inner ardour which seeks to
distend. The root TjX depicts on the contrary, a sentiment of con-
traction and tightening which tends to centralize. In the composition
of the word it is the compressive force which prevails and which en-
chains the inner ardour forced to devour itself. Such was the idea
that the Egyptian priests formed of darkness.

Cinn, the deep This is the root in which I have already

analyzed, modified now by the reciprocal sign n, and endowed with
the collective sign C, which develops its power in infinite space.

nil, the breath.... It is figuratively, a movement toward ex-
pansion, toward dilation. Hieroglyphically, it is strength opposed to
that of tenebrce. And if the word TjEn characterizes a compressive
power, a compression, the word nil will characterize an expansive
power, an expansion. In both will be found this eternal system of two
opposed forces, which the sages and savants of all the centuries, from
Parmenides and Pythagoras to Descartes and Newton, have seen in
Nature, and signalized by different names.

32 THE HEBRAIC TONGUE RESTORED

5. Wa-lkera, ^lohim la- T|t?n'?'l D1 TIN 1 ? D'H

a6r Idm, w'la-hoshefch kara ^^^ ^ r -I

lailah, wa-iehi hereb, wa- 1J? - 3 #
iehi-boker, I6m sehad. J "1HN Di

The Hebraic word nV\ is composed of the sign of movement
proper "I, united to that of elementary existence n, by the universal,
convertible sign 1. The root which results contains all ideas of ex-
pansion and exaltation, of ethereal breath, inspiration, animation, etc.
It is found in the Chaldaic NT, in the Syriac ^> and in the Arabic-- jj.

nBrniS, pregnantly-moving. . , . Moses, by a turn of phrase fre-
quently adopted by him, uses here, to express the action of the breath,
of which he was about to speak, a verb which is derived from the
same root; that is to say, which is always attached to the word nil,
and which depicts, as I have already said, an expansive and quicken-
ing movement. The sign E which terminates it now, adds the idea
of active generation of which it is the hieroglyphic symbol. The Sama-
ritan makes use of the word < qtA** 4 *J^J whose root being the same
as that of the Hebrew EEJ, gives the sense of agitating with a vital
movement, of animating. Finally, the Hebraic verb Elm is the
same as Dim, with the sole difference of the character 5 being sub-
stituted for the character 2: it signifies, to dilate, to expand, to agitate
proliftcallv. The Arabic ^>.j has the same sense.

See Radical Vocabulary for the word c-12, root C^

v. 3. I^X-I, And-he-said ____ It can be seen by the etymology
which I have given of this important verb in chapter VII of my Gram-
mar, that it signifies not only to say, but according to the occasion,
It can attain a signification much more exalted. Now, is this occasion
more important than that in which the Being of beings manifests his
creative will? To understand it in the literal sense only, is to degrade
it, and is detrimental to the thought of the writer. As the judicious
Maimonides said, it is necessary to spiritualize the sense of this word
and to guard against imagining any sort of speech. It is an act of
the will and as is indicated by the hieroglyphic composition of the
verb "liEN, a power which declares, manifests and reflects itself with-
out, upon the being which it enlightens.

TiX, light ---- I cannot repeat too often that all words of the
Hebraic tongue are formed in such a way as to contain within them-

COSMOGONY OF MOSES 33

5. A n d-he-assigned-for- 5. Et-il-assigna-nom, LUI-

name, HE-the-Gods, to-the- les-Dieux, a-la-lumierejJowr

light, Day (universal man- (manifestation univer-

ifestation) ; and-to-the-dark- selle) ; et-a-l'obscuritS il-as-

ness, he-assigned-for-name, signa-nom Nuit (negation

Night (naught manifested, manifested, nutation des

all-knitting) : and-there-was choses) ; et-fut-occident, et-

west-eve;and-there- was east- fut-orient (liberation et

dawn (over and back iteration ) ; Jour premier

again); Day the-first (premiere manifestation ph6-

( light's first manifestation ) . nomenique) .

selves the reason of their formation. Let us consider the word TiK
light: it is derived directly from the word 11K fire. The only dif-
ference between them is, that in the word which designates fire, It
is the universal convertible sign 1 which forms the link between the
sign of power X, and that of movement proper 1 : whereas in the
second, it is the intelligible sign 1. Let us proceed further. If, from
the words "ilS and TiN , one takes away the median sign 1 or 1
there will remain the elementary root "!K, composed of power and
movement, which in all known tongues signifies by turns, earth,
water, air, fire, ether, light, according to the sign Joined thereunto.
See also, Radical Vocab. root IN.

m, ana-there (shall be) -became I must not neglect to

say, that Moses, profiting by the hieroglyphic genius of the Egyptian
tongue, changing at will the future tense into past tense, depicts, on
this occasion, the birth of light, symbol of intelligible corporeity, with
an animation that no modern tongue can render except the Chinese.
He writes first TIX-VT there-shall-be light; then repeating the same
words with the single addition of the convertible sign 1, he turns
suddenly the future into the past, as if the effect had sustained before-
hand the outburst of the thought nixm and there-( shall be) -became
light.

This manner of speaking figuratively and hieroglyphically, always
comes from the primitive meaning given to the word JV'CX'Q : for the
heavens and the earth created in principle, and passing from power
into action, could unfold successively their virtual forces only as far
as the divine will announced in the future, la manifest in the past.

34 THE HEBKAIC TONGUE RESTOKED

6. Wa-iaomer ^Elohim Trim 1^151 >fT D'ri^N

malm la-maim.

The Being of beings knows no time. The Egyptian tongue is the
only one in which this wonderful trope can take place even in the
spoken tongue. It -was a spoken effect which, from the hieroglyphic
style passed into the figurative, and from the figurative into the literal.

v. 4. XVI, And-he-did-ken ____ Moses continues to make the Being
of beings, the universal Creator, speak in the future, by turning the
expression of his will into the past by means of the convertible sign.
The verb n*X1 which is used by Moses on this occasion, signifies not
only to see, but to ken, by directing voluntarily the visual ray upon
an object. The root 11 or "1 composed of the sign of movement proper
united to the convertible, or to that of manifestation, develops every
idea of a stroke, ray, or trace, of anything whatever, being directed
in a straight line. It is joined to the root IN or "X , expressing the goal,
the place, the object toward which the will inclines, there where it is
fixed, and forms with it the compound *X1, HX1 or riiXI, that is to
say, the vision, the action of seeing and the very object of this action.

!, and-he-made-a-division ___ . The verb b"h2 springs from the
two contracted roots bviD . By the first 12, should be understood
every idea of individuality, of peculiarity, of isolation, of solitary
existence: by the second bl, every kind of division, of opening, of
disjunction. So that the verb here alluded to, signifies literally the
action of particularizing, of isolating one from another, of making
solution of things, distinguishing them, separating them, etc. Moses
employs it here according to the intensive form to give it more force.

v. 5. Xlpl, And-he-assigned-for-name ---- This verb is produced
from the root "ip which signifies literally a character, a characteristic
sign, an engraving.

The Samaritan word < P\7'*J has lost the early expression and
signifies only to cry out, to emit the sound of the voice.

Di\ Day.... The root D* 1 contains every idea of heap, of gather-

COSMOGONY OF MOSES 35

6. And-he-said, HE-the- 6. Et-il-dit, LUi-les-Dieux

Gods, there-shall-be a-rare- ii. ser a-fait une-rar6faction

fying (a slackening, loosen- ( desserrement, une force
ing action) m-the-centre of-

the-waters: and-there-shall- r arefiante) au-centre des-

be a-separating-cause (a eaux: et-il-sera-fait un-fai-

lone-making action) betwixt sant-separer (un movement

the- waters toward-the-wa- de separation) entre-les-

ters. eaux envers-les-eaux.

ing, of pile; it is in this relation that it constitutes the masculine
plural of Hebraic nouns. In its natural state it provides, by restriction,
the name of the sea, and denotes then, the mass of waters, the piling
of the waves. But if the luminous sign 1 is inserted in this root,
it is no longer the mass of waters that it expresses; it is, so to speak,
the mass of light, the gathering of the intelligible element; it is 21",
the universal manifestation, day. See Rad. Vocab. root V s and a*.

It is unnecessary, I think, for me to say how very essential is
this grammatical training. But I must warn the reader that the
Chaldaic punctuation having suppressed almost invariably the sign 1
of the word C^, especially in the plural a*^", it has caused the same
characters a^ or D".10^ to signify, according to the circumstance,
day or sea; days or seas.

nV^, Night.... The formation of this word demands particular
attention. Refer to Rad. Vocab. root N*>, ibandV?. It is the amalga-
mation of these three roots that forms the word in question. The
words naught and knot, holding to the same root as the word night,
portray very felicitously the figurative and hieroglyphic sense attached
to the Hebrew 1 word nb"b.

3^2 , west-eve. . . . This name famous in all the ancient mythologies,
is the Erebus which we have drawn from the Greek ty/36$, and whose
origin has so greatly troubled the savants. Its signification is not
doubtful. It always recalls to the mind something obscure, distant,
out of sight. The Hellenists who have rendered it in this passage by
iffvtpa, and the Latins by "vespere," evening, have visibly weakened the
meaning. It signifies the Occident, and all ideas which are related to
it, not only in Hebrew, but in Chaldaic, Syriac, Ethiopic and in Arabic.

36 THE HEBRAIC TONGUE RESTORED

7. Wa-iahash JElohim ^^ rp>T nj ? DTfttf

ahath la-rakiwha, w'bein ha- yp? VO *10f D?0n
maim asher mehal la-raki-
wha, wa-lehl then.

The name of the last mentioned people is derived therefrom, as I have
already stated in my Introductory Dissertation.

"IpD, east-daum This word, produced from the root "ip, governed

by the sign D, indicates a thing whose course is regulated, and which
presents itself ever the same; a thing which is renewed unceasingly.
The Arabic reads ^L . This word is found sometimes used to ex-
press, light. The Syriac j &$ contains often the idea of inspection,
of exploration. The Hellenists in restricting its signification to the
word vpol, morning, have followed purposely the literal and vulgar
sense. The Samaritan version was less restricted; it translates 21JJ

and npa, by ***J^ and ^Hflt ; that is to say - tnat which lowers, falls,
ends, and that which rises, begins, signals. The Chaldaic targum
says the same thing: EEl and "O. The English words over and
back, hold to the same roots as the Hebraic words, and vividly ex-
press the figurative sense.

v. 6. J?*p"), a-rarefying. ... The Hellenists have translated this
word by the Greek fep^w/xa, which signifies a firm, solid thing; Saint
Jerome has imitated them in saying "firmamentum," firmament. This
version grossly misinterprets Moses, who never thought that ethereal
space was either firm or solid, as he has been made to say; on the
contrary, the root pi, from which he draws this expression contains
the idea of tenuity and expansion. The verb p*"l or p"H, which comes
from it, signifies to be rarefied or rendered void. Finally the com-
pound word 3?*p"l, whence the word referred to is derived, presents
only the sense of expanding and attenuating. It is difficult to under-
stand how the Hellenists have been able to see in all this, their solid
fep^w/ia; at least assuming the idea of Richard Simon who thinks that
they have followed, on this occasion, the rude jargon that was spoken
at that time in Jerusalem. (Hist. crit. L. II. ch. 5). The Samaritan

version translates the word ypl by ^Ijrt^Vl]^ ' that is to say> order >
harmony, arrangement of parts; an idea very far from solidity. Per-

COSMOGONY OF MOSES 37

7. And-he-made, HE-the- 7. Et-il-fit, LUi-les-

Gods, that-self-sameness-of- D i e u x , cette-ipseite-de-la-

-t h e-rarefying ( loosening rarefaction ( cette force

power, ethereal expanse): rarefiante , 1'espace ethere ) j

and - he-did - eff ect-a-separat - et- il - fit - exieter-une-separa-

ing-cause betwixt the-waters tion entre les-eaux que-eta-

which-were below by-the- lent par-en-bas (affaissees)

rarefying (sinking down) de-1'espace-ethere et-entre

and-betwixt the-waters les-eaux qui-etaient par-en-

which-were above by-the- haut (exaltes) de Tespace-

rarefying (raising up) and- ether : et-ce-fut-ainsi.
it-was-so.

haps the Hellenists have deemed it proper to materialize this expres-
sion. However that may be, the Arabic <Jj, even the Syriac -o> , and
the Ethiopic analogue %ff(rakk), confirm all the ideas of subtlety,
tenuity and spirituality which is in the Hebrew.

D"ttn Tj'TQ, in-the-centre of-the-waters This is to say, in

examining the roots and the figurative and hieroglyphic sense, in the
sympathetic and central point of universal passivity; which agrees
perfectly with a rarefying and dilating force such as Moses under-
stood. But the Hellinists having considered it proper to change this
intelligible force into a sentient solidity, have been led to change
all the rest. The word b~2?2, which is obviously a continued facul-
tative, according to the excitative form, expressing the action of mak-
ing a separation exist among divers natures, they have changed into
a substantive, and have seen only a separation produced by a kind
of wall that they have created. The Arabic verb Jo, which is
attached to the same root as the Hebrew blD, expresses a mutation
of nature or of place.

v. 7. jrpin n, that-self sameness-of-the-rarefying . . . . It was doubt-
less seen in the first verse of this chapter, that I gave according to
the occasion, a particular meaning to tho designative preposition JIN
having rendered C*EEn nx word-for-word by the aelfsameness-(objec-
tivity)-of-the-hcavens; it is true, as I have taken pains to state in
my Grammar (ch. IV, 3), that this preposition expresses often more
than a simple designative inflexion, and that it characterizes, especially
when it is followed by the determinative article D, as in this instance,

38 THE HEBRAIC TONGUE RESTORED

8. Wa-ikera ^Elohim la- DW
rakiwha shamalm. wa-iehl
hereb, wa-leU boker I6m ' 'V
shenl.

9. Wa-iaomer ^Elohim HfinD D'OH lip; Dif?$

hath ha-shamaim

aohad, w'thera aeth ha-iaba- J jp~'?T1

shah, wa-iehi-dhen.

the substance itself, the ipseity, the objectivity, the selfsameness of
the thing which it designates.

, fteZoto. . . . i'E, above.... These two adverbial relations
have, in this instance, a figurative and hieroglyphic sense, very es-
sential to understand. The first nnnE, has the root nn, contain-
ing every idea of shock, terror, restraint. This root, governed by the
sympathetic sign n, becomes in an abstract sense, the expression of
that which is worn out and inferior. The root of the second of
these relations is, on the contrary Vi\ which draws with it every
idea of distention, and of sentient exaltation. It is the reinforcement
of the root V, which develops a sentiment of joy and merriment.

v. 8. n*E?, heavens ____ Later on I shall give the etymology of
this word. But I beg the reader to observe here, that the heavens are
developed only successively, and after the formation of ethereal space:
which proves that they were at first created only in principle, as
I have said.

v. 9. 11]?*, thcy-shall-drive ---- The root '^, whence comes the
verb Hip, expresses every leaning, every inclination, every movement
of blind but irresistible force toward a goal. The figurative sense of
this expression, which Moses uses according to its intensive verbal

COSMOGONY OF MOSES

8. And-he-assigned-for-
name, HE-the-Beiug-of-be-
ings, to-the-e t h e r e a 1-ex-
panse, Heavens (exalted and
shining waters) : and-there-
was west-eve, and-there-was
east-dawn (over and back
again ) , Day the-s e c o n d
(light's second manifesta-
tion).

9. And-he-said, HE-the-
Gods, they-shall-drive (tend
to) the- waters from.-below
(from the sinking down)
the-heavens toward a-driv-
ing-place, one (single) ; and-
there-shall-be-seen the-dry-
ness: and-it-was-so.

8. Et-il-assigna-nom, LUI
Pfitre-des-etres a-1'espace-
ethr, Cieux ( les eaux ecla-
tantes, elevens) : et-fut-occi-
dent, et-fut-orient (libera-
tion et iteration), Jour sec-
ond (seconde manifestation
phnomenique).

9. Et-il-dit, LUi-les-Dieux,
elles tendront-fortenient (in-
clineront, se determineront
par un movement irresiti-
ble) les-eaux par-en-bas (de
Paffaissement ) d e s-c i e u x,
vers un-lieu-dtermin, un-
ique ; et se-verra-l'aridit6 :
et-ce-fut-ainsi.

form, has been corrupted by the Samaritans who restrict it to the
literal sense, and make use of the verb ***^)^J' according to the re-
flexive form *iy ty%flrfft ; that is to say ' thev shal1 be con f lu '
ent, the waters

D!pE~/X, toward a driving-place This word, which Moses uses

after the verb ~'p, holds to the same root. It is a figure of speech
which this hierographic writer never lacks, and which proves the inner
knowledge that he had of his tongue: one always finds the verb derived
from the substantive or the substantive derived from the verb, pro-
ceeding together as if to confirm and sustain each other. In this
instance, the root ip which expresses the tendency toward a goal, the
force which drives with power in action, produces at first the verb
nip, which depicts the movement toward that goal: this one taking
on the character n as collective sign, becomes the verb Cip whose
meaning is, to substantialize, to establish in substance, to drive -with
power in action. This same verb, being inflected in its turn by the
sign of exterior action S, becomes the very place, the goal of the
movement, the action resulting from the power.

40 THE HEBRAIC TONGUE RESTORED

10. Wa-ikera 2Elohim la-
iabashah aretz, wTmikweh ^^ Q ^ ^ D'OH nTO'fl
ha-maim kara iammim, wa- : " " T T

iarae ^Elohiin chi-tob. J DlD'^ D

Thus the waters, moved in the centre by an expansive and rare-
fying force which tends to make a separation of the subtle parts and
of the dense parts; the waters, image of universal passivity, rise from
the one side to form ethereal space, and fall on the other to be united
in the gulf of seas. I know not what the modern savants will think
of this physics; but this I do know, that it is neither ridiculous nor
contemptible. If I did not fear to display in these notes an erudi-
tion out of place, I would repeat what I have already said pertaining
to the system of the two opposed forces, admitted not only by the an-
cients but also by the moderns: forces which Parmenides called ethereal
fire and night; Heraclitus, the way upward and the way downward;
Timseus of Locri, intelligence and necessity; Empedocles, love and
hate; Plato, himself and that which is not him; Descartes, movement
and resistance; Newton, centrifugal force and centripetal force, etc.

v. 10. n~3*, the dryness ____ Here, the root TN , whose meaning
I have already explained, is found preceded by the sign of interior
action D, and by the sign of manifestation and of duration " 1 , giving
evidence of the inner and continuous action of this igneous principle.
Thus, it is a thing not only dried by fire, but a thing that fire con-
tinues to burn interiorly, which is revealed through the irresistible
force which makes the waters tend toward a determined place.

V"1X, earth.... I make the same remark with respect to the
earth, that I have made with respect to the heavens, and pass on to
its etymology. The primitive root IK, contains the united signs,
almost always violent, of stable power and of continued movement
proper. These two signs which appear opposed to each other, produce
an elementary root which is found again in all tongues, and which,
expressing that which pertains to the elementary principle or to nature
in general, signifies, following the new modifications that it receives,
light, ether, fire, air, water, earth and even metal. The Hebraic
tongue which is no other than the primitive Egyptian, possesses this

COSMOGONY OF MOSES 41

10. And-he-assigned-for- 10. Et-il-assigna-nom,

name, HE-the-Gods, to-the- LUi-les-Uieux, a-l'aridit6,

dryness, earth (terminating terre (element terminant et

element) ; . and-to-the-driv- bornant) ; et-a-la-tendance

ing-place of-the waters, he- des-e a u x, il-assigna-nom,

assigned-for-name, seas (wa- mers (immensite acqueuse,

terish streaming) : and-he- manifestation de runiver-

did-ken, HE-the-Being-of-be- selle passivit) : et-il-con-

ings, that-as-good. sidera, LUi-les-Dieux, cela-

ainsi-bon.

root in all Its modifications, as can be seen in the Rad. Vocab. root
IX, ID, etc.

Without there being need for examining here the diverse modi-
fications of this important root, let it suffice for me to say, that
whether one adds the signs of compression and material sense, as
the Chaldeans and Samaritans in their words piK, jnx, or ^C^fc
or whether one places there, as the Hebrews, the sign X, which ex-
presses the term and end of all substance, one finds equally earth,
that is to say, the element which is limited, figured, tactile, compres-
sive, plastic, etc.

It must be remarked that in augmenting the force of the root
IX in its potential character X, one makes it "in or "in, that which
burns, that which inflames, either literally, or figuratively; in doubling
its movement as in TX , that which is execrable and cursed; and
Tin that which is steep, rough, hilly, etc.

D-tt", seas That is to say, aqueous immensity: for the word

which designates seas, is only the word a*?D , waters preceded
by the sign of manifestation \ As to the word C"7D itself, the fol-
lowing is the history of its formation.

The root ~S , to or *E, contains the idea of passive relation,
of plastic and creative movement It is perceived in the Arabic wordf

-U . ^U ^1. all of which have reference to this idea. The Hebrews
have made much use of it in the vulgar idiom, without entirely pene-
trating its meaning; however, they, as well as the Chaldeans and
Syrians, employed the verb tfto to express the mutation of things,
and their relative movement. The name which they gave to water,
in general, although expressed by the root of which I speak, was
rarely in the singular, and as if their sages had wished to show in

42 THE HEBRAIC TONGUE RESTORED

11. Wa-iaomer ^Elohim,
thadesh* ha-aretz desh* he- Q
sheb mazenha zerah, hetz
pheri hosheh pheri le-minoii,
asher zareh' 6-b'd, hal-ha-
aretz, wa-iehi-chen.

12. Wa-th6tzge ha-aretz
de ff hesheb mazeriha ze- ^ Q ^ ^ ^

rah le-minehou w'hetz hos-
heh pheri, asher zareh'6-b'o
le minehou: wa-iarse
him chi-tob.

that way the double movement which it contains, or that they knew
its inner composition, they gave it almost always the dual number:
S" 1 " 1 ^ , double waters.

Yet, a very singular thing which ought not to escape the archaeolo-
gists is, that from the Chinese to the Celts, all peoples may draw
from the word which, in their tongue designates water, the one which
serves as indeterminate pronominal relation. The Chinese say choui
water, and choui, who, what? The Hebrews HE or ^ water and ns
or *tt who, what? The Latins, aqua, water, and quis, quoe, quod, who,
what? The Teutons and Saxons, wasser, water, and was or wat, who,
what? etc.

I am taking up here, the etymology of the word C*?:E heavens,
because it is attached to the one I have been explaining in this article,
and because it signifies literally, the waters, raised, brilliant and
glorified; being formed from the word 2*72, waters, and from the
root 22? which is united to it. This root contains the idea of that
which rises and shines in space, that which is distinguished and
noticeable by its elevation or its splendour. The Hebrew and Chaldaic
!"1?2E? means, happy, transported \vith joy; the Arabic A-> , has almost
the same sense.

COSMOGONY OF MOSES

11. And-he-said (declar-
ing his will) HE-the-Gods;
shall-cause-to-grow, t h e-
earth, a-gro wing grass, seed-
yielding-seed, ( sprout-yield-
ing-sprout) vegetable-sub-
stance and-fructuous, yield-
ing-fruit, after-the-kind-its-
own which-has t lie-seed-its-
own unto-itself, upon-the-
earth: and-it-was-so.

11. Et-il-dit (declarant
sa volont6), LUi-les-Dieux ;
fera-vegeter la-terre, une-
vegetante herbe, germifiant-
germe, substance fructueuse
faisant-fruit, selon-l'espece-
sienne qui-ait semence-sien-
ne dans-soi, sur-la-terre : et-
ce-fut-ainsi.

12. And-it-did-shoot-out,
(yield forth), the earth, a-
growing-grass seed-yielding-
seed after-the-kind-its-own,
and - a - vegetable - substance
and-fructuous, which the-
seed its-own unto-itself
( has ) , af ter-the-kind-itself ;
and he-viewed, HE-the-Be-
ing-of-beings, that-as-good.

12. Et - elle - fit - sortir
(provenir, naitre), la terre,
une vegetante herbe, germi-
nant-germe, d'apres-l'espece
-sienne, et une-substance
fructuese qui semence-sienne
dans-soi, (avait et aura) se-
lon Fespece-sienne ; et-il-vit,
LUi-rfitre-des-etres, c e 1 a-
ainsi-bon.

v. 11. N2?~n, shall-cause-to-grow This is the verb Xt?1

to grow, used according to the excitative form, active movement, future
tense. The Hebraic phrase has a delicacy and precision that is almost
impossible to make understood even in the word-for-word, where I
allow myself the greatest license, not only in the form but also in
the concatenation of the words. There exists only the difficulty which
rises from the idiomatic genius and from the turn of phrase affected
by Moses. This turn of phrase consists, as I have already said, in
drawing always the noun and the verb from the same root, and in
repeating them under diverse modifications. One can perceive in this
verse and in those following, the singular grace and picturesque beauty.
I venture to hope even through the perplexity of the French and
English \vord-for-word rendering, that by adhering to the literal sense,
one will see here many things that the Hellenists or Latin translators
had not allowed even to be suspected.

v. 12. NSVtl, and-it-did-shootout It is the verbN'X\ to come

44 THE HEBRAIC TONGUE RESTORED

13. Wa-iehi-hereb, wa- ^^y QV "lpb"'iT1 D")
iehl-boker, iom shelishi.

14. Wa-iaomer ^lohim # JTD hlM? 7T D'

iehl maoroth bi-rekiwha ha- Q1 _ ^ u, ^

shamaim le-habeddil bein I " - ' " ' -'- = L "

ha-iom w'beln ha-lailah w' DHSflO^I fink"? V.TI H^n

haioii le-aothoth wTmoha- ,' ^ ^1

dim wTlamim w'shanim. * ^ ! u '^r 1

i, fo proceed, to be born, used according to the excitative form, in
the future tense made past by the convertible sign. I beg the reader
to observe here again this hieroglyphic expression. GOD speaks in
the future and his expression repeated, is turned suddenly to the past.
Let us examine this important verb and proceed to the analysis of its
elements. The first which offers itself is the sign S, expressing every
terminative movement, every conclusion, every end. Its proper and
natural place is at the end of words: thence the roots SX or S~, in
Arabic jf>\ containing every idea of corporeal bourns and limits, of re-
pressing and concluding force, of term. But if, instead of terminating
the words, this sign begins them; then, far from arresting the forms,
it pushes them, on the contrary, toward the goal of which it is itself

the symbol: thence, the opposed roots NiJ, in Syriac {{ ., and in

Arabic I* , whose idea is, leaving the bourns, breaking the shackles
of the body, coming outside, being born. It is from this last root,
verbalized by the initial adjunction *, that the verb which is the
subject of this note, is derived. It signifies to appear, to come outside
by a movement of propagation, as is demonstrated unquestionably, by
the substantive nouns which are derived therefrom, X*2i a son, and
i a numerous progeny.

v. 13. There are no further remarks to be made here.

v. 14. nVTiXtt, sensible lights ____ This is the root "tfX light, de-
termined into form by the plastic sign.?:. I have restored to this
word the mother voxels which the Chaldaic punctuation had sup-
pressed; I have done the same in the following: but I must state that

COSMOGONY OF MOSES

13. And-there-was-west-
eve, and - there - was - east-
dawn (over and back again)
day the-third (light's third
manifestation).

14. And-he-said, HE-the-
Gods : sensible-lights-and-
local there-shall-be in-the-
ethereal-expanse of-heavens,
for - causing-a-separation-to-
be-made betwixt t he-day,
and-betwixt the-night ; and
they-shall-be-in-futurity, for-
the-divisions-of-time, and-
for-the-revolutions-of-light's-
universal - manifestations,
and - for - the - ontological-
changes-of -beings.

13. Et-fut-occident, et-
fut-orient (liberation et it-
eration) jour troisieme (tro-
isieme manifestation phe-
nomnique).

14. Et-il-dit, LUi-les Di-
eux: il-existera des-clartes-
exterieures (lumieres sensi-
bles) dans-1'expansion-ethe-
re des-cieux, pour-faire-le-
partage (le mouvement de
separation ) entre le jour et-
entre la-nuit : et-elles-se-
ront-en-signes-a-v e n i r et-
pour-1 es-divisions-temporel-
les et-pour-les manifesta-
tions-phenomniques-univer-
selles, et-pour-les-mutations-
ontologiques-des-etres.

the suppression of these vowels is here necessitated by the hiero-
glyphic style. For the Divine Verb always expressing itself in the
future, and the accomplishment of the will of the Being of beings,
following likewise in the convertible future, the creation remains
always in power, according to the meaning of the initial word n*CX"G
This is why the word mN2 is deprived of the luminous sign not
only in the singular, but also in the plural.

Pin'X 1 ? . in-signs-to-come (in-futurity) The Hellinists have trans-
lated simply iviavroit, and Saint Jerome has said "in signa," in signs.
But this word comes from the continued facultative ".TiX, to be com-
ing, inflected by the directive article b.

Er-iJ'fcbl , and-for-the-divisions-of-times This word springs from

the root ~t3?, governed by the sign of exterior action 72, and inflected
by the directive article S. It is necessary to consult the Radical
Vocab. concerning this important root, as well as the roots of the
two following words C'> and ntt?.

As the Greek and Latin translators have seen in these three words

46 THE HEBRAIC TONGUE RESTORED

15. W'haioti li-maoroth D'OCTD JPfTp mittp? 1JTI
bi-rekiwha ha-shamaim 1'- 4 n-TW

hair hal-ha-aretz wa-ihl 'I- : }

chen.

16. Wa-iahash
aeth-sheni ha-maoroth ha-
gheddolim, aBth-ha-maor ha-
gaddol le-memesheleth ha- ^W^CTn^) Di*D
iom w'aeth-ha-maor ha-katon "nN") n^H H^'Olp 1 ? PJ5H
le-memesheleth ha-lailah,
w'aeth-ha-chochabim.

only days, months and years, it will be well for me to dwell upon this;
but I shall find the occasion to do so further on.

v. 15. VXn, for-causing-brigJitness-to-shine. . . . This is the root
TiX, light, or hieroglyphically, Intellectual coporeity, -which, having
become verb, is employed here according to the excitative form: so
that it appears evident by the text of Moses, that this hierographic
writer regarded the celestial luminous centres, as sensible lights des-
tined to propagate intellectual light and to excite it upon the earth.
Physics of this kind offers much food for reflection.

v. 16. *32TnX, those twain ____ It must be observed that Moses
does not employ here a*JE two, as the Greek and Latin translators
have rendered it, which would separate the two luminaries of which
he speaks; but that he employs the word "2U, inflected by the desig-
native preposition J1S, that same twain, that couple, that gemination:
thus uniting them under one single idea.

H/r?2Tlb, for-a-symbolical-representation.... The Hellenists have
translated this, eii apxdt, which is the most restricted interpretation;
for in short, it is evident that the sun and the moon rule over the
day and night. Indeed Moses would be but little understood if one
were to stop at an idea so trivial. The verb V* means, it is true,
to be ruler, judge or prince; but it signifies much oftener to be the
model, the representative, the symbol of something; to speak in alle-

COSMOGONY OF MOSES

15. And-they-shall-be as-
sensible-lights (sparkling
foci ) in-the-e t h e r e al -ex-
panse of-heavens, for-caus-
ing-brightness-to-shine (in-
tellectual light ) upon-the-
earth : and-it-was-so.

16. And-he-made, HE-the-
Gods, those-twain (that cou-
ple, that pair) of-central-
lights the-great : the-self-
sameness-of-the-central-light
the-greater, for-a-symboli-
cal-representation of-day,
and-the-self-sameness-df-the
-central-light the-lesser, for-
a-symbolical - representation
of-night; and-the-selfsame-
ness-of-the-stars (world's
virtual faculties).

15. Et-elles-seront-com-
me-des-lumieres sensibles
(des foyers lumineux) dans-
l'expansion-ethreedes-cieux
pour-faire-briller (exciter la
lumiere intellectuelle) sur-
la-terre : et-cela-f ut-ainsi.

16. Et-il-fit, LUi-les-Di-
eux, cette-duite (cette ge-
mination, ce couple) de-
clartes-exterieures les-gran-
des : ripseite-de-la-lumiere-
centrale, la-grande, pour-
representer-symboliquement
le-jour (la-manifestation
universelle), et-l'ipsit-de-
la-lumiere-centrale la-peti-
te, pour-representer symboli-
quement-la-nuit (la nega-
tion-manifestee) ; et-1'ipsei-
t6-des-4toiles (facult^s vir-
tuelles de Tunivers).

gories, in parables; to present a similitude, an emblem, a figure. This
verb is produced from the root "C which, containing in itself every
idea of parity, similitude and representation, is joined to the signs
and b, to express its exterior action and its relative movement
In the phrase with which we are occupied, this verb is used accord-
ing to the intensive form, and consequently invested with the con-
tinued facultative of the sign 73, which doubles the force of its
action.

The word ^ O- 44 * ^ , made use of by the Samaritan version in
this instance, signifies likewise to speak allegorically, to use parables.

C*22"2rrnN", and-the-sclfsam.eness-of-the-stars.... The word 32*i3
vulgarly translated star, is composed of the root H'O, which is related
to every idea of strength and of virtue, physically as well as morally,
and of the mysterious root 2'K which develops the idea of the fe-

48 THE HEBRAIC TONGUE RESTORED

17. Wa-itthen aotham y_'jT)3 D*778 DJTlN fHfl
JElohim bi-rekiwha ha-sha-
maim Fhair hal-ha-aretz.

18. W'li-meshol ba-iom 7Hpn71 K 1 ??^ Dl 51 ?
w'-ba-l ail ah wThabeddfl ^ ^ ^ nlNn
bein ha-aor w bem ha-hosh- =-
edh, wa-ierae ^Elohlm chi-
tob.

19. Wa-iehi hereb,
iehi boker, 16m rebihl.

20. Wa-iaomer ^Elohim

ishertzou ha-maim sheretz ,^ ftmy niyi TTT
nephesh haiah, w'hoph iwho-
pheph hal-ha4retz, hal-phe-
nei rekiwha ha-shamaim.

cundation of the universe. Thus according to the figurative and hiero-
glyphic sense, the word 23*3 signifies not only star, but the virtual and
fecundating force of the universe. Therein can be found the germ of
many ancient ideas, whether relative to astrological science, concern-
ing which it is known that the Egyptians thought highly, or whether
relative to the Hermetic science. As my intention is not, at this time,
to comment upon the thought of Moses, I shall not draw from the ex-
planation of this hieroglyphist, all the inferences that I might; I am
satisfied to do in this instance as I have already done, and as I shall
be forced to do more and more, that is, giving only the literal and
figurative meaning, and as much as is possible for me, the hieroglyphic,
leaving to the sagacity of the reader the task of making the applica-
tions. The Samaritan and Chaldaic versions do not differ here from
the Hebrew.

COSMOGONY OF MOSES

17. And-he-laid-out them,
HE-the-Gods, in-the-dilating-
power (ethereal expanse)
of-heavens, for-c a u s i n g-
brightness (intellectual
light )-to-shine (percepti-
bly) upon-the-earth.

18. And-for-acting (as
symbolical types) in-the-day
and in-the-night ; and-for-
causing - a - separation-to-be-
made betwixt the-light and-
betwixt the-darkness : and-
he-did-ken, HE-the-Being-of-
beings, that-as-good.

19. And -there- was-west-
eve, a n d-t h e r e-was-east-
dawn, day-t he-f o u r t h
(light's fourth mainfesta-
tion.)

20. And-he-said, HE-the-
Gods, (declaring his will)
shall -spring- forth-plenti ful-
ly, the-waters, the-plentiful-
wormlike soul-of-life and-
the-fowl flying-about above-
the-earth on-the-face of-the-
ethereal-expanse-of-heavens.

17. Et-il-preposa elles,
LUi-les-Dieux, dans-la-force-
rarefiante (1'expansion
etheree) des-cieux, pour-ex-
citer-la-lumiere (lenienti-
sation intellectuelle)-a-bril-
ler-d'une-maniere sensible,
sur-la-terre.

18. Et-pour-representer-
symboliquement dans-le-jour
et-dans-la-n u i t ; et-p o u r-
faire-le-partage entre-la-lu-
miere et-entre-robscurite :
et-il-vit, LUi-1'Etre-des-etres,
cela-ainsi-bon.

19. Et-fut-occident, et-
fut-orient, jour-quatrieme
(quatrieme manifestation
phenom^nique).

20. Et-il-d it, L u i-l e s
Dieux, (declarant sa volon-
t6) : origineront-a-foisons,
les-eaux, roriginante-vermi-
forme ame-de-vie et-le-vola-
tile veloci-volant au-dessus-
de-la-terre sur-la-face de-
re*xpansion-eth6r6e-des-
cieux.

v. 17. 'p'X And-he-laid-out This is the verb ^ to act forth,

to put, to leave; which, employed according to the intensive form, as
on this occasion, signifies to assign, to lay out, to ordain.

v. 18 and 19. There is nothing more to observe here than what
has already been said.

v. 20. -iriK-l, And-he-said. . . I refer the reader to v. 3. of this
chapter, and beg also to call attention to the effect of the convertible
sign 1, which turns the future to the past. It is very important in

50 THE HEBRAIC TONGUE RESTORED

21. wa-ibera ^Eiohim

seth-ha-thaninim ha-gheddo-
lim, w'seth-dhol-nephesh ha-
haiah ha-romesheth asher D'OH
shartzou ha-maim le-mine- ' ' ^
hem w ipth-chol-hoph dha-
naph le-mine-hou, wa-iarae
chitob.

this instance where, (the modern tongues not permitting in any fashion
an imitation of this hieroglyphic trope) I am constantly obliged to
put in the simple past that which, in Hebrew, is in the convertible
future.

"S "IT*, shall-spring-forth-plentifully. . . . The Samaritan version says

^OTZ t/fl'S 3fc3T2<V/rt the waters shau emit p r ^ co y

in prolific emission... The Chaldaic targum gives Nrm N*r: "C" 1 " the
waters shall ferment a ferment. . . . Thus can be seen that even in the
literal sense, the Hellenists have been weak, for in saying ^ayayfru TO.
CSaTtt eprerd, the waters shall bring forth reptiles, they have distorted
not only the thought, but the expression of Moses, which has here a
picturesque forcefulness. The verb yilt" which he employs, springs
from two contracted roots y~~T; the first, T, composed of the signs
of relative and proper movement, or circular and rectilinear, indicates
an emission, a liberation, a detachment, a separation. The second,
"1, characterizes a sort cf movement, of vibration, recommencing and
finishing, reptilian, being propagated by being divided: thus the com-
pound yu contains every idea of propagative emission, of motive
origin, of generative separation. This is the figurative and hiero-
glyphic meaning. In the literal sense, it is a reptilian movement, and
in a wholly restricted and materialized sense, a reptile.

t*',y, fowl This expression, which depends still upon the verb

1S-.2T, shall-spring-forth, and which is connected with the substantive
DV2D, the waters, proves, as the authors of the Samaritan version and
the Chaldaic targum have very well perceived, that Moses regarded
the waters as specially charged with furnishing the first elements of
vital movement to reptilian and flying animals. The root "p, of which
I spoke above and the one now in question, are both linked to this
same motive principle designated by the root T; but whereas, by

COSMOGONY OF MOSES 51

21. And -he- did -frame- 21. Et-il-produisit-et-for-

out, HE-the-Being-of-beings, ma (il cr6a), Lurl'fitre-des-

the-selfsameness-of those- etres 1-existence-individuelle

huge-bulked-bodies, the- d e-ces-amplitudes-c o r p o -

largest (flocking throngs of relies les-grandes (legions

enormous whales) and-that- de monstres marins), et-

of-all-soul of-life, trailing- celle-de-toute-ame de-vie

along and-swimming, which mouvante d'un mouvement-

produced-plentifully the-vva- contractile, laquelle origi-

ters after-the-kinds-their- naient-a-foisons les-eaux;

own; and-that-of-all-quick selon-1'espece-a-eux ; et-cel-

and strong-winged-fowl, le-de-tout-volatile a 1'aile-

after-the-kind-its-own : and- forte-et-rapide, selon-l'espe-

he-did-ken, HE-t he-Gods, ce-sienne; et-il-vit, LUi-les-

that-as-good. Dieux, cela-ainsi-bon.

y*") , should be understood, a laborious movement attached to the
earth, by s-pi\ should be seen, an easy, soaring movement in the air.
The one is heavy and rapid, the other light and swift. Both receive
existence from the vital principle brought forth by the waters.

This verse and the one following, present in Hebrew, a series of
expressions whose harmony and force are inimitable. The Samaritan
version gives the same impression, as the copy of a picture by Raphael
would produce compared with the original.

v. 21. CTl-in, those-huge-bulkcd-bodies This word is derived

from the root "3, which contains every idea of extension, of amplifi-
cation in bodies, whether in number or in volume. This root, governed
by the sign of reciprocity n, is applied to cetacea, and in general, to
marine animals, either on account of their mass, or on account of
their prodigious fecundity.

rrnn rSi, soul-of-life The word EE3, which is used by Moses

to designate, in general, the soul and the animating life of being,
merits much more serious attention, as this great man has been
accused by very superficial writers who have never read him, or by
very prejudiced sectarians who have read him only to misunderstand
him, of having denied the existence of this spiritual essence.

The root from which the word CCJ comes, is without doubt

52 THE HEBRAIC TONGUE RESTORED

22. Wa-ibarech aotham n$ "iDN 1 ? D'H^X DHN
zElohim Faemor. phrou w're-
bof, Wmilaou ith-ha-malm D '^ POTTO
ba-iamim w'ha-hoph ireb ba-
aretz.

23. Wa-ihi-herb, wa-ihi-
boker, iom hamisM.

material, for there is no word possible, in any tongue possible, whose
elements are not material. As I have said in my Grammar it is the
noun which is the basis of speech. Everytime that man wishes to ex-
press an intellectual and moral thought, he is obliged to make use of
a physical instrument, and to take from elementary nature, material
objects which he spiritualizes, as it were, in making them pass, by
means of metaphor or hieroglyphic, from one region into another.

Three distinct roots compose this important word and are worthy
of the closest attention. The first Si presents the idea of an in-
spiration, an infusion, a movement operated from without, within:
it is literally an inspiring breath. The second ~, which is only
the reaction of the first, is attached to the idea of expansion, of
effusion, of movement operated from within, without: it is literally
the mouth, the expiring breath, the voice, the speech, etc. The third
finally TEN, characterizes the principiant principle of which I have
already spoken in v.l. of this chapter. It is fire, and that which is
igneous, ardent, impassioned, etc.

Such is the hieroglyphic composition of the word E?X the soul,
which, formed of the three roots US'nS"^, presents the symbolic
image of a thing that the Egyptian priests regarded as belonging to a
triple nature. This is known to be the idea of Pythagoras and Plato,
who had drawn it from the Egyptian sanctuaries. Those priests, in-
structors of Moses, saw in ri , the partie naturante of the soul, in HC
the partie naturee, and in X, the partie naturelle. From this ele-
mentary triad resulted a unity whose immortality they taught, accord-
ing to all the ancient sages.

COSMOGONY OF MOSES 53

22. And-he-blessed-them, 22. Et-il-benit-eux, LUI-
HE-the-Being-of-beings, pur- Ffitre-des-etres, en-disant:
suing-to-say : beget and-mul- propagez et-multipliez-vous,
tiply, and-fill the-waters in- et-remplissez les-eaux, dans
the-seas; and-the-fowl shall- les-mers, et-1'espece-volatile
multiply in-the-earth. se-multipliera en-la-terre.

23. And-there-was-west- 23. Et-fut-occident, et-
eve,and-there-was-east-dawn fut-orient (liberation et it-
(over and back again), day eration), jour cinquieme

the-fifth, (light's fifth mani- (cinquieme manifestation

festation). phenomenique).

The Hebrew text, the Samaritan version, the Chaldaic targum, and
even the Syriac and Arabic, employ the same word; only, they give,
following their genius, different significations to the verb which is
formed of it. Among the Hebrews, E'.ci signifies to live and breathe;
among the Chaldeans, to grow, to multiply, to fill space; the Samaritan
verb ***-^7 < 5, expresses to dilate, to develop, to manifest; the Syriac
give life, to heal; the Arabic < & . to expand, to evaporate, etc.

nrttin, trailing-along and^swimming ---- By the word ~1
Moses intends, in general, all animal kind, the individuals of which
either aquatic, or terrestrial, lack the exterior members which support
bipeds and quadrupeds, or \vhich serve- them only in trailing, after
the manner of reptiles, or swimming, after the manner of fishes.
This word proceeds from the root Eft, which expresses that which
touches itself, gathers to itself, or withdraws into itself; a root to
which the sign 1 is used only to give a new motive force.

v.22. wbfel 1211 11C beget, and-multiply, and-fill ---- Here are
the roots of these three verbs: 1C, generative movement, in general; In
particular a bull, symbol of generation; in the Arabic \j , a wild ass:
21 that which is great, abundant, extended, either in number or in
volume: "?T2, that which is full, that which has attained its highest
elevation. See, Had. Vocab.

v.23. All these terms are understood.

54 THE HEBRAIC TONGUE RESTORED

24. Wa-iaomer ^Elohim,

TiJ bSu -vm*nmr*W

wa-remesh w'hai.tho-aeretz le-
mine-ha, wa-lhl-chen.

25. Wa-iahash ^Elohim pNH fftj
jpth-haiath ha-aretz le-mine-
ha, w'aeth-ha-behemah le-
mine-ha, w'aeth-chol-remesh
ha-adamah le-mine-hou, wa-
wra ^Elohlm chi-tob.

v.24. NS'n, shall-yield-forth See v. 12.

n^HD, quadrupeds That is to say, according to the idea of

Moses, that part of the animal kingdom whose individuals are neither
winged as birds, nor crawling nor swimming as the terrestrial rep-
tiles or the fishes. For it is obvious that this hierographic writer
divides the animal kingdom into three great series according to the
locomotive movement which he points out in the divers lands which
compose this kingdom.

The first of this great series, comprises the animals of the first
origin, vermiform, crawling upon the earth, swimming in the waters
or flying in the air, which he calls, in general ,TH yiE, primitive
life, vermiform. He divides this first series into two kinds: the
aquatic and the aerial kind. The first of these kinds, retains the
original name yiE?, that is to say vermiform; the second is called
f]Bl *\ft fowl-flying.

The second of this great series consists of the animals of the sec-
ond origin, which Moses designates in general, by the name of "Tin C2
soul of life. These are the genera which are distinguished from the
first original series, by their bulk, their strength and the different re-
lations which they already have with terrestrial animals. The marine
animals of this series are called C"0"Jn, the-huge-bulke ^-bodies: the
aerials bear the name of J-pJJf^, that is to sa,y,quick-and-strong-winged-
fowl.

Finally, the third series is composed of animals called, In general.

COSMOGONY OF MOSES

24. And-he-said, HE-the-
Gods, shall-yield-forth, the-
earth, a-soul-of-life (an ani-
mality) accord! ng-to-the-
kind-its-own, quadrupedly-
walking and-creeping, and-
earthly-living, after-the-kind
-its-own : and-it-was-so.

25. And-he-made, HE-the-
Gods, that-life earth-born,
according-to-the - kind - its -
own, and-the-quadruped-ex-
istence after - the - kind - its-
own, and-all-trailing-along-
motion from-the-adamic
( homogeneal ) -ground, af t-
er-the-kind-its-own ; and-he-
did-ken, HE-the Being-of-be-
ings, that-as-good.

24. Et-il-dit, L u i-les-
Dieux fera-provenir-la-terre,
une-ame-de-vie ( une animal-
it6 ) , selon-l'espece-sienne,
quadrupede (a la marche el-
ev6e et bruyante) se-mou-
vant et-vivant-d'une-vie-ter-
restre, selon-l'espece-sienne:
et-cela-fut-ainsi.

25. Et-il-fit, LUl-les-
Dieux, cette-animalite ter-
restre, selon-l'espeee-sienne,
et-ce-genre-quadrupede selon
I'espece sienne, et-runiver-
salite de-tout-mouvement-vi-
tal de-relement-adamique
(homogene), selon 1'espece-
sienne; et-il-vit, LUi-1'Etre-
des-etres, cela-ainsi-bon.

yiX""irrn , terrestrial animality. In this series are contained all
the terrestrial animals whose locomotive movement is neither trailing,
nor swimming, nor flying; but which is executed progressively by
the aid of appropriate members. This series contains also two partic-
ular genera; namely, the animals which creep along like lizards,
1PE1 , and those which support themselves like quadrupeds, called
nEHD. I have already explained the first of these names, which is
applied to whatever moves itself by a trailing and contractile move-
ment. As to the second, it is formed from the rootKD, expressing all
progressive and sustained movement, and from the onomatopoeia
Qn, which depicts that which is raised and loud.

Before finishing this note I wish to say that these three classes
of animals, considered abstractly, and under figure of three moral
beings, have been named by the Hebrew poets: "p^b, Leviathan;
that is to say, the universality of marine monsters; "py, flozan, the
universality of birds; and .T^rO, Behemoth, the universality of ter-
restrial animals. The savants who sought for the signification of

56 THE HEBRAIC TONGUE RESTORED

26. Wa-iaomer JElohim

w'ireddoubi-deggathha-iam-
w'be-hopli ha-shamaim, w'-
ba-behemah, w'bechol-ha-
aretz w'be-chol-ha-remesh
ha-roinesh hal-ha-aretz.

these words, brought into their researches too much scholastic preju-
dice to draw from it any fruit.

I shall refrain from saying anything in regard to the three grand
divisions which Moses established in the animal kingdom; I shall
only observe that there is as much precision and more true philosophy
in drawing methodical distinctions from the kind of movement in
animals, as there is in drawing these same distinctions from their
legs or from the temperature of their blood.

v. 25. ~?2"lXn, from the-adamic-ground . , . . See following note.

v. 26. 0"iX, Adam I beg those who are reading this without

partiality, to observe that Moses does not fall here into the modern
error which has made of man a particular species in the animal
kingdom; but only after having finished all that he wished to say con-
cerning the elementary, the vegetable and the animal kingdom, he
passes on to a kingdom distinct and higher that he names E"iN , Adam.

Among the savants who have searched for the etymology of the
word Adam, the majority went no further than its grossest exterior;
nearly all of them have seen only red clay, or simple clay, because the
word D*"iK, signifies red or reddish; because by n^-iN, the earth in
general, has been understood; but they have failed to see that these
words themselves are compounds, and that they can only be the roots
of words still more compound; whereas the word CIS being more
simple cannot come from it.

The Egyptian priests, authors of this mysterious name, and of a

COSMOGONY OF MOSES

26. And-he-said, HE-the-
Gods, (declaring his will)
we-will-make Adam in-the-
shadow-of-us, by-the-like-
making-like-ourselves; and-
they-shall-hold- the - sceptre,
(they shall rule, they, Adam,
universal man ) in-the-spawn
breeding-kind- of - the - seas,
and-in-the-flying-kind of-the-
heavens, and-in-the quadrup-
edly-walking-kind, and-in-
the-whole- earth - born - life,
and - in - all - moving - thing
crawling - along upon - the -
earth.

26. Et-il-dit, LUi-les-
Dieux (declarant sa volon-
t6), nous-ferons Adam en-
ombre-notre, comformeinent
-a, - Faction - assimilante - a. -
nous : et - ils - tiendront - le -
sceptre, (ils regneront, eux,
Adam, F-homme universel),
dans-les-poissons des-mers,
et - dans - les - oiseaux des -
cieux, et-dans-le-genre-quad-
rupede, et dans-toute-F
animalite-terrestre, et-dans-
toute-mouvante-vie se-mou-
vant-sur-la-terre.

great part of those employed by Moses, have composed it with an in-
finite art. It presents three meanings, as do the greater part of those
which enter into the composition of the Beraeshith. The first, which is
the literal meaning, has been restricted more and more, in proportion
as the ideas of the Hebrews have been narrowed and materialized; so
that it is doubtful whether it was understood in its purity even at the
epoch of the Babylonian captivity, at least by the vulgar. The Sam-
aritan version, the most ancient of all, is also the one which conserves
best its signification. It is seen in the efforts made by the translator
to find a corresponding expression. After having copied the name
itself t35V^ ' ^ e sought a synonym for it in ^***,*J^ man; but
feeling that this synonym did not render the Hebrew, he chose the
word ^J^tV 1 universal < infinite: an opportune word which proves
the anteriority and the superiority of the Samaritan version over
the Chaldaic targum; for the author of this targum, in interpreting
Q1X, does not go beyond the material meaning and confines himself
constantly to the word NC'^X. man. The Hellenists who follow quite
voluntarily the Samaritan have abandoned it on this occasion. They
would have exposed too much the spiritual meaning which they
wished to hide. They were content to copy the Chaldaic and translate
C1X, by Mpdnrot, man; in which they have been imitated by Saint
Jerome and his successors.

58 THE HEBRAIC TONGUE RESTORED

27. W a-i b e r a ^lohim
th-ha-Adam, be-tzallem-6,

-6, zachar w'nekebah bara
aoth'am.

The name given to Adam n"lX , signifies not only "homo," man,
hut it characterizes, as the Samaritan had clearly seen in rendering
it by ^2&&' universaj > tnat which we understand by mankind,
and which we would express much better by saying kingdom of
man: it is collective man, man abstractly formed of the assemblage of
all men. This is the literal meaning of D1S .

The figurative meaning is indicated by the constant practice which
Moses follows, of making the noun always accompanied by a verb
from the same root. Now what is the verb here which follows the
word onx ? It is DIET, used constructively in the enunciative
nominal, inflected by the assimilative article D and bearing the affix
of the first person plural ! Un'itt13 : that is to say, word-for-word and
grammatically, conformable-to-our-action-ofiassimilating. This -com-
parison of the verb and the noun, gives us the root from which both
spring. This root is C") which carries with itself every idea of as-
similation, of similitude, of homogeneity. Governed by the sign of
power and stability X, it becomes the image of an immortal as-
similation, of an aggregation of homogeneous and indestructible parts.
Such is the etymology of the name Adam, CIS, in its figurative sense.

I shall enlarge less upon the hieroglyphic meaning, which Moses
allows nevertheless, to be understood in the same verse, and to which
he makes allusion, by causing this same noun, which is singular, to
govern the future plural verb 111" 1 : quite contrary to the rule which
he had followed, of making the noun of the Being of Beings 2*,"ibx
which is plural, govern always the singular verb. The hieroglyphic
root of the name Adam, C"N is "it** , which, composed of the sign of
unitary, principiant power, and that of divisibility, offers the image
of a relative unity, such as might be expressed, for example, by
means of the simple although compound number 10. This root being
endowed with the collective sign D, assumes an unlimited develop-

COSMOGONY OF MOSES 59

27. And-he-did-frame-out, 27. Et-il-crea, LUi-les-

HE-the-Gods, the-self-same- Dieux, l'ipseite-d' Adam

ness-of-A dam, (original sim- (similitude premiere, unit6

ilitude, collective unity, uni- collective, homme universel)

versal man), in-the-shadow- en-ombre-si enne, en-ombre-

his-own, in-the-shadow-of de Lin-1'Etre-des-etres, il-

HiM-the-Being-of beings, he- crea-lui (Adam) ; male et-

created-him (Adam) ; male femelle il-crea 1'existence-

and-female he-created the- universelle-a-eux.
universal-self-of-them.

ment: that Is to say, the symbolic number 10, being taken to rep-
resent the root IX, the sign CD will develop its progressive power to
infinity, as 10; 100; 1000; 10,000, etc.

13E/S2 in-the-shadow-universal-ours This figurative expres-
sion, very difficult to render was already materialized at the epoch
when the Samaritan version was written. Here is the sentence word-
for-word.

"And-he-said," HE GOD, "let-us-

,. work _ uponAdam>ln _ tne _ form _

"exterior-ours, and af ter-the-ac-
"tion-ours-of-us-composing."

The Chaldaic targum copies the Hebrew; but everything proves
that it is misinterpreted. The Hellenists say, ar' etViva, in the
image; the Hebraic root bs is obvious; it expresses always an idea
of a shadow thrown upon something, a veil, an appearance, a protection.
The collective sign D, which terminates the word C^U, universalizes
its meaning.

llTiE'O, by-the-like-making-like-oursclves I have already ex-
plained the root of this verb and its composition.

v. 27 r2pJ1 "DT, male and female The root of the first

of these words is ID, which expresses that which is apparent, emi-
nent; that which serves as monument or as character, to preserve
the memory of things. It is the elementary root IK united to the
assimilative sign 3, and ruled by the demonstrative sign f.

The second of these words has for root Dp, whose meaning, en-
tirely opposed to that of ID, is applied to that which is hidden and
not apparent; to that which is graven, hollowed out, enveloped. The
sign J which rules it is the image of passive action.

THE HEBRAIC TONGUE RESTORED

28. Wa-ibarech aoth'am DrY? iptf*} D'ri^ DflN Tpy}
^Elohim, wa-iaomer la-hem
^Elohim, phrou w'reboil
w'milaou seth-ha-aretz w'dhi-
beshu-ha, w'redoii bi-deg-
gath ha-iam w'bi-hoph ha-
shamaim, w' bi-chol-haiah ha-
romesheth hal-ha-aretz.

29. Wa-iaomer JElohim, Dp 1 -) ^nj fiSTl

h i n n e h nathathi la-chem . T .

aeth-chol-hesheb zoreha ze- '? *? *ll * '

rah asher ha 1-phenei chol-ha- ^n ^

aretz, w'aeth-chol ha-hetz " '

asher-b'6 pheri, hetz zoreha ^?? ^J *$ i * '")?
aerah la-chem ihieh la-ache-
lah.

30. W'1-chol-haiah ha-
aretz, w'l'-chol-hoph ha-sha-
maiin, wTchol-romesh hal-
ha-aretz, asher b'6 nephesh pT^^TIN n*n
haiah, seth-chol ierek hesheb
1'achelah, wa-ihi-chen.

It must be observed that the verb Kr2, *o create, which in the
Hebrew text, expresses the action of the Supreme Being creating man
male and female, is rendered in the Samaritan version by yp%
which, as can be judged by the Hebrew and Chaldaic analogue ^3,
preserved in Syriac and Ethiopic, signifies to identify, to naturalize.

v. 28. ""0*1, and-he-blessed . . . . The root ~"i contains the idea of
bending, of extenuation, of feeling compassion, physically as well as
morally. This root, become verb, signifies in the Samaritan

COSMOGONY OF MOSES

28. And-he-blessed the-
self-sameness-of-them (uni-
versal) HE-the-Gods, and-he-
said unio-them: beget and-
multiply and-fill the-earth;
and-subdue-it, and-hold-the
sceptre (rule) in-the-fish of-
the-seas, and-in-the-fowl of-
heavens, and-in-all-life
crawling-along u p o n-the-
earth.

29. And-he-said, HE-the-
Being-of-beings : behold! I-
h a v e-giveoi-unto-you t h e-
whole grass seed-yielding-
seed which-is upon-the-face
of-all-the-earth, and-the-veg-
etable-substance which-has
in-itself fruit; substance
seed-y i e 1 d i n g-seed to-you
shall-be-for food.

30. And-unto-all-animal-
ity earth-born, and-unto all-
fowl of-heavens, and-unto-
all-moving-life creeping-
along upon-the-earth, which
has-in-i t s e 1 f an-animated-
breath-and-living, (I have
given ) the- whole verdant
grass for-food : and-it-was-
so.

28. Et-il-benit 1'existence-
universelle-a-eux, LUi-les-
Dieux, et-il-dit-a-eux : en-
gendrez et-multipliez et-
remplissez la-terre et-capti-
vez-la, et-tenez-le-gouvernail
( regnez ) dans-le-poisson
des-mers, et-dans-1'oiseau
des-cieux, et-dans-toute-
chose mouvante-d'un-mou-
veraent-vital sur-la-terre.

29. Et-il-dit, LUi-1'fitre-
des-etres; voici! J'ai-donne-
a-vous en-totalite Therbe
germinant-g e r m e qui-est
sur-la-face de-toute-la-terre,
et-en-totalit6 la-substance-
vegetale qui-a-dans-soi fruit;
substance germinant-germe,
a-vous sera pour-alinient.

30. Et-a-toute-vie de-la-
terre, et-a-tout-volatile des-
cieux, et-a-tout-etre repti-
forme-se-t r a 1 n a n t sur-la-
terre, qui-a dans-soi souffle-
anim6 de-vie, (j'ai-donne)
en-t o t a 1 i t 6 la-verdoyante
herbe pour aliment : et-cela-
fut-ainsi.

or in the Arabic \Tj , the action of bending, of extending the
hands over someone. It is, by employing this word with the paternal
sign 2, image of active and interior action, that the verb T]ii2
to bless, has been formed; properly speaking, it is to lay on the hands
with a paternal sentiment of tenderness and kindness.

62 THE HEBEAIC TONGUE RESTOKED

31. Wa-iarae 2Elohim aeth-
chol-asher w'hinneh-tob ma-
6d, wa-ihi-hereb, wa-ihi-bo-
ker, idm-ha-shishi.

v. 29. yjJ, vegetable-substance . This important word which

the Hellenists have rendered by &\ov, wood, will be explained further
on, when it will be more' essential to penetrate its real meaning.

H^3X, food This word will also be explained in its place.

v. 30. It should be observed in this verse, that the Supreme Being,
speaking of the food accorded to animals, makes no mention of the
substance yjj, of which he had spoken in the preceding verse with
respect to man. The very profound reason for this reticence will later
on be shown.

v. 31. *ttto, as-much-as-possiWe That is to say, filling its

fixed and determined unity, its whole measure. This word springs from
the root IN, in or in , unity, the power of divisibility. It is gov-
erned by the determining, local and plastic sign, 72.

COSMOGONY OP MOSES

31. And-he-did-ken, HE-
the-Gods, the-whole-that-he-
had-made, and-lo! good as-
much-as-possible (in its own
nature) : and - there - was -
west-eve, and-there-was-east-
dawn (over and back
again), day the-sixth (light's
sixth manifestation).

31. Et-il-vit, LUl-les-Di-
eux, ce-tout lequel il-avait-
fait, et-voici! bon autant-
que-possible (selon sa me-
sure), et-fut-occident, et-fut-
orient (liberation et itera-
tion) jour sixieme (sixieme
manifestation phenom6ni-
que).

I have not dwelt upon the Hebrew words which enter into the
composition of the last verses of this chapter, because they offer no
grammatical difficulty. I might have expatiated at length, if I had
wished to comment upon them; but, for the moment, it is enough to
re-establish the meaning of the words and to explain what may have
been obscure, without examining in particular all the inferences that
might be drawn.

64 THE HEBRAIC TONGUE RESTORED

SEPHER BER^SHITH , 3 rWK*lD TDD

1. Wa-ichulou ha-sha- -^^ J^^CO D'E^'Jl
maim w'ha-aretz, w'chol-
tzeba'am. :

2. Wa-ichal .Elohlm ba- >#n#n D13
iom ha-sheblhi melacheth-6
asherha S ah,wa-lshebothba- JW' 1 - "97
iom ha-shebihi mi-chol mila-
cheth-6 asher hashah.

v. 1. ! )V3"1, and-(shall become) -thus-were-wholly-finished. ... This
is the verb H^3, employed according to the passive movement
of the enunciative form, convertible future. The word b?, the
whole, from which it is derived, is composed of the assimilative sign
D, united to the root "p3, containing the idea of that which is
raised, stretched to infinity, without limits. It is important to ob-
serve here, the future tense turned to the past. This trope is hierogly-
phic.

The Samaritan makes use of the verb 2"rV'' *
achieve, employed according to the reflexive form
they were achieved; they were made perfect. That which is always at-
tached to the idea contained in the initial word rrEN'lD, and marks
a successive development, a passing from power into action.

ENDS, and-the-ruling-law-of-them This remarkable word

has not been understood by any of the translators. The Hellenists
have said 6 c6o-/)i, and the Latins "ornatus." The Samaritans have

translated *Ti/]f ^9 >)T . the parts, the divisions, the distributions.
The Chaldaic targum reads JttWt, the force, the universal faculty,
the army. This is only the material meaning.

The roots of the Hebrew word employed in this place by Moses,
are is, which contains within itself every idea of order, of com-
mandment, of direction impressed toward an end, and 2X, which

COSMOGONY OF MOSES 65

GENESIS II COSMOGONIE II

1. And- (shall become)
thus- were - wholly - finished
( completed ) the - heavens
and-the-earth, and-the-whole
ruling - law - of - them (ele-
mentizing nature).

2. And-he-fulfilled, HE-
the-Gods, in-the light's man-
ifestation-the-seventh, the-
sovereign-work (act of his
almighty power) which-he-
had-performed ; and-he-re-
stored-himself, (he returned
in his former divine self) in-
t h e-1 i g h t' s-manifestation
the-seventh, from-the-whole-
sovereign-work - which - he -
had-performed.

1. Et-(seront) ainsi-fu-
rent - accomplis ( totalises,
parfaits) les-cieux et-la-
terre, et-toute Pordonnance-
conductrice-a-eux (la nature
rSgulatrice).

2. Et-il-accomplit, LUI-
les-Dieux, dans la-manifes-
tation-phenomenique la-sep-
tieme, Tacte-souverain qu'il-
avait-exerce ; et-il-se-restitua
(il se retablit dans son in-
effable seit6) la-manifesta-
tion - lumineuse - universelle
la-septieme, apres-tout-1'acte
-de-sa-souveraine-puiissance,
qu'il-avait-exerc6.

expresses every organizing and efficient will. The entire word NDiZ is
related to law, to innate, principiant force, to universal nature finally,
which being developed with the universe, must lead it from power into
action, and raise it from development to development to its absolute
perfection.

v. 2. iroxbtt, the-sovereign-work.... The Samaritan is the sole
translator who has understood that this word, '"fllVLiJfT? "Tsignifles
a sovereign work accompanied with all royal majesty. The Hebrew
word is obviously derived from the verb Jjfttt to rule, whose
etymology I have explained sufficiently in my Grammar (ch.
VII. 2).

and-he-restored himself.... This is the root 212?, con-
taining in itself the idea of every kind of re-establishment, of
return to a primitive state, united to the sign n, which is that of
sympathy and of reciprocity, sign par excellence, and image of per-

66 THE HEBRAIC TONGUE RESTORED
3. Wa-ibaredh JElohim 'ITDn Dl'Tltf

mi-chol-melacheth-6 asher DTI 1 ?}*
bara ^Elohim, Ia-hash6th.

4. ^Elleh th6-ledoth ha- tfrn DWH JTh'n

IH6AH ^EloMin aeretz w'sha-
maim.

fection. The translators who have seen in this verb the idea of resting,
have not understood the Hebrew. The error concerning this word has
been general, and the Samaritan has been unfortunate enough to render

it by ,^V3 wnicn signifies to rest idle, as can be seen by the Chal-
daic Va2, and the Arabic jk, , which have the same meaning.

"yDUn, t he-sevent h . . . . This is the number of complete resti-
tution, of cyclic fullness. It is true that yiv signifies seven, and that
"yOU can be taken for seventh or septenary; but the name of this
number draws with it in the Hebraic tongue, the idea of the con-
summation of things, and of the fullness of times. One of the roots
of which it is composed 31$, and of which I am about to speak, ex-
presses the idea of return to the place from which one had departed,
and the one which is joined to it by contraction 15? , indicates every
kind of curve, of inversion, of cycle.

The Hebrews make use of the verb 3?132?, to express the oath by
virtue of which they affirm that a thing promised will be fulfilled.

All names of number have, in Hebrew, particular and often very
deep significations: the abundance of new things upon which I was
obliged to dwell in beginning, has forced me to neglect them; but as
soon as I shall have more leisure, I shall make amends for my silence
in this respect, as well as in some others.

v. 3. All these terms have been explained.

v. 4. rvhHn toe sign of the .progenies The root 1n

contains every idea of sign, of symbol, of hieroglyphic character: it is
taken, in a restricted sense, for the same thing symbolized, and for

COSMOGONY OF MOSES

3. And-he-blessed, HE-
the-Gods, that-day the-sev-
enth (seventh light's mani-
festation) ; and-he-did-sanc-
tify its-selfsameness, be-
cause-that in-it, he-reestab-
lished-himself (he returned
into his unspeakable self),
from - the - sovereign - work
whereby he-created, HE-the-
Being-of-beings, according
to-his-performing.

4. Such-is-the-sign (sym-
bolical monument ) - of - the
progenies of-the-heavens and
-of-the-earth, in-their-being-
created - them at - the - day,
( light's manifestation ) of-
the-producing of-lHOAH, HE-
the-Being-of-beings, earth-
and heavens.

3. Et-il-bnit, LUi-les-
Dieux, ce-jour le-septieme
(s e p t i e m e manifestation
ph6nom6nique) ; et-il-sancti-
fia l'existence-sienne-a-ja-
mais, a-cause-que dans-elle,
il-se-restitua ( il retourna
dans son ineffable seit).
apres-tout -Pacte - souverain
durant Iequel-il-avait-cr6e,
Ln-l'fitre-des-etres, s e 1 o n-
l'action-de-faire-a-lui.

4. Tel-est-le-signe (1'em-
bleme, le monument sacre,
hieroglyphique) des-gene>a-
tions - des - cieux et - de - la-
terre, dans-1'acte d'etre-
crees-eux, au-jour (la mani-
festation lumineuse) de-P
action-de-faire de-lHOAH,
LUi-1'fitre-des-^tres, la-terre
et-les-cieux.

that which serves to symbolize: it is then, a narration, a fable, a
speech, a table, a book, etc. The Samaritan, Hellenist and Arabic
translators have expressed in some degree this important word which
the Latins have neglected absolutely.

mrr, IHOAH This is the proper name that Moses gives to

GOD. It appears here for the first time, and only when the Being of
beings, having accomplished the sovereign act whose thought he had
conceived, re-establishes himself in his Immutable Seity. This name
is never pronounced by modern Jews in their synagogues, the majority
attaching thereunto great mysteries, and especially the rabbis whom
we name Kabbalists, on account of the Hebraic word H' 2 T , the
transmission. By this word, they understand the oral law left by
Moses and claim to be the guardians of it: which is true only of a
very small part of them. I shall relate presently why both of these,
who always read the Hebraic books without points, refuse to pronounce

68 THE HEBRAIC TONGUE RESTORED

5. W'dhol shlah ha-she- n'JT D"1CD
dah terem ihieh ba-aretz

w'dhol hesheb ha-shadeh te- DT? "T?0

rem itzemath chi-loa hime- j-p ( -ft "PtppH
tlr IHOAH vElohim hal-ha- T :

aretz, w'Adam aln la-habod P D "K?1
aeth-ha-adamlah.

this name. Let us now analyze it and see with what infinitely mar-
vellous art it has been composed by Moses, or by the ancient sages
who have communicated it to him.

This noun offers first, the sign indicative of life, doubled, and
forming the essentially living root nn. This root is never used as
noun, and it is the only one which enjoys this prerogative. It Is, in
its formation, not only a verb, but an unique verb, of which all the
other are only derivatives: it is in short, the verb n*n to-be-being.
Here, as can be seen, and as I have taken pains to explain in my Gram-
mar, the sign of intelligible light 1, is in the middle of the root of
life. Moses, taking this verb par excellence, to form the proper name
of the Being of beings, adds the sign of potential manifestation and of
eternity to it, and he obtains nVP , IHOAH, in which the facultative
being, is found placed between a past without origin and a future with-
out limit. This wonderful noun therefore, signifies exactly, the-Being-
who-is-who-was-and-who-will-be.

Sometimes this noun is written .Tlnx ^EHOAH, and in this case,
the sign of potentiality is substituted for that of duration. It becomes
much more mysterious as first person of the future, replacing the third,
and seems to belong only to the being which bears it and by which It
is uttered; then it signifies, I-the-BeinfMcho-is-who-was-and-who-will-be.

The Samaritan version does not alter in the least this Divine

Name which it renders by ^CJ^frtf . The Chaldaic targum renders it
by w , the three Eternities, or the Eternity of eternities. The
Syriac has JL^o . and the Greek, wJptot, both of which mean Lord,
or rather according to its etymology, the Glorious and the Lumi-
nous.

Now, let us approach the delicate question of knowing why the
Jews of the synagogues and the kabbalistic rabbis either refrain from
pronouncing it, or make a mystery of its pronunciation.

COSMOGONY OF MOSES 69

5. And-all-the-produce of- 5. Et-toute-la-conception-

nature before it-will-be in- de-la-nature, avant-qu'elle-

the-earth ; and-all-the-grow- existera en-la-terre ; et-toute

ing-grass of-nature, before- -la-vegetation-de-la - nature,

it-will-grow: because-of-not avant-qu'elle-germera : car-

causing-to-rain IHOAH, HE- non-faire pleuvoir IHOAH,

-the-Gods, upon-the-earth ; Lurles-Dieux, sur-la-terre ;

smd-Adam (collective man) et-Adam (1'homme univer-

not-being-existing to-labour sel) non-etre (non-exister

t h e-a d a m i c-self sameness en acte) pour-travailler la-

(homogeneal ground). substance-adamique (T616-

ment homogene, similaire a

Adam).

If one recalls what I have said in my Grammar pertaining to the
hardening of the vowels, and their transformation into consonants (ch.
II. . 2), he will not be far from the idea which I have disclosed con-
cerning the ravage that this revolution had brought about in the primi-
tive signification of words. Now, the most important of all the vocal
sounds, those whose meaning is the most spiritual, "i and ", are also
those which are most easily influenced by this revolution, and upon
which It operates the greatest changes. The changes are such, that
these spiritual signs, becoming materialized in the name given to GOD
by Moses, this name (pronounced Jehovah, according to the Ghaldaic
punctuation n*MT; ) , is far from expressing the divine perfections
which I have stated, and signifies no more than a calamity, an unfortu-
nate existence, whose origin or whose limit is unknown: for such is
the meaning of the word Pill"! , materialized, as one can be convinced
by opening the first Hebrew lexicon.

This is the reason, known or unknown, why the Jewish people are
not permitted to utter this Name, and why only the writings without
points are admitted in the synagogues; inasmuch as the pronunciation
which results from these points, alters sometimes the original signifi-
cation of the -words, rendering thejm unrecognizable.

As my intention is not to profane the secrets of any sect, I desire
that those which I have disclosed thus far, or which I shall reveal as
we go on, will disturb no one. If contrary to my expectation, some
sectarians are found who might take offense at the publicity which I
give to certain mysteries, I repeat to them what I have already inti-

70 THE HEBRAIC TONGUE RESTORED

6. W'aBd iahaleh min-a- np#rfl

mated, that since I did not receive them from any person nor from any
society, and have acquired them by my own studies alone, I can publish
them without betraying any kind of oath.

v. 5. PPE?, t he-produce . By this word should be understood
all creative travail. It springs from the root ffiZ? , which expresses the
effort of the soul toward any goal whatsoever. The facultative niE,
which comes from it, signifies to be-producing or uttering one's
thoughts, whether by travail, or by speech. The Hellenists, and Saint
Jerome who has followed them, have seen in this word only a tender
herb, a shrub; x\&por OT "virgultum," a young shoot.

rVTOPI. of-nature Following this same idea, these translators

have seen in the word r~i~HS , applied to generative and fostering
Nature, only a field, thus taking the Hebraic word in its most material
and most restricted meaning. But how, in this energetic expression
composed of the contracted roots *""**?, of which the first 1
contains the idea of equality and distributive equity, and the second
"T that of abundance; how, I say, can they not recognize Nature,
always ready to load men with her gifts? How fail to see in the word
1E? r mammal, her sacred symbol among the Egyptians? How, with
only the slightest attention are they unable to perceive that the name
of "~12?, given to GOD Himself to express his munificence and the
abundance of his gifts, could not be directly formed from that of a field,
but from that of Nature? Besides if one examines the corresponding
idioms, he will see that the Chaldaic X~r signifies fusion; profusion,
ejaculation; that the Syriac J>JL., characterizes fortune, the demon
of the earth; the state or nature of things; that the Arabic j& or
o,oi indicates that which is constant, firm in its progress; that
which is abundant, nourishing; that the Ethiopia fl (shadi)
expresses benignity, good nature, etc. When one ponders upon these
things he can only believe, that the Jews of Alexandria, the Essenes,
if they had not had very strong reasons for suppressing the truth,

COSMOGONY OF MOSES 71

6. But-a-virtual-effluence 6. Mais-une - 6manation-

went-up from-out the-earth, virtuelle s'elevait-avec-ener-

and-bedewed that-the-whole- gie du-seiD de-la-terre et-

face of-the-adamic (homoge- abreuvait cette-toute-la-face

neal ground). de I'el&nent-adamique.

would never have rendered the word me, terminated here with the
emphatic article ."! sign of life, by the Greek word ayp6t, a field.

]*X C1S1, and- Adam-not-being It is assuredly difficult to

read attentively this verse without finding the convincing proof, that
the figurative meaning given to the initial word rPEX"Q is of
rigorous exactitude, and that it is indeed, only in principle, that the
Being of beings had at first determined the creation of the heavens and
the earth, containing them VQ1 Tin , in contingent power of
being, in another power of being. It would seem that Moses, wishing
to make this profound truth clearly understood, has written designedly
the beginning of this chapter. In the first verse, he speaks of the
natural law CN23i which must lead this creation of power in action
to its highest development. He repeats carefully several times, that
this creation has been made niEyb according to the efficient action
of C*ribN rVirv IHOAH, the Being of beings. Finally he gives the
word, and says openly, that every conception of productive Nature
had been created before Nature existed, and all vegetation, before any-
thing had germinated; furthermore, after having announced the for-
mation of Adam, he declared expressly that Adam did not exist,

]*# mxi.

It is true that the Hellenist translators have wished to see in the
natural law, where the Samaritan version and the Chaldaic targum
at least, see an acting force, and a host, only an embellishment,
ic6fffiot , and in the conception of productive nature, only an herb
of the field, x\wp6i' dypov : but no doubt they had their reasons
for that; as well as for making the Being of beings say voffrrut
let us make man, instead of we will make Adam, D1X ri
as is given in the original text, which is very different. The
determined resolution of veiling the spiritual meaning of the Sepher,
and above all of the Beraeshith, placed them at every turn in difficult
positions and forced them to distort the clearest phrases. A single
word badly disguised would have been sufficient to make their prepara-
tions crumble away. They preferred to risk the grossest mistransla-

72 THE HEBRAIC TONGUE EESTORED

7. Wa-iitzer IH6AH Mlo- DltfTn^ DTfttf JTirT IV s !
him SBth-ha-Adam haphar
min ha-adamah w'iphah bi- ?f*? 1
aphi-6 nishemath haiim wa- tt'fl^ D1NH
iehi ha-Adam le-nephesh
haiah.

tions and make Moses fall into palpable contradictions, rather than ex-
pose its mysteries.

What, for example, could be more incoherent than what they
made him say? According to their version, man, already created in
v. 26 of the preceding chapter, does not exist in v. 6 of this one; and
presently in v. 7, this same man copies to be created anew. How
can this be?

The first creation takes place only in principle. The days, or the
luminous manifestations, are only the efficient epochs, the phenomenal
phases; Moses states it in a manner so precise that one must volun-
tarily close the eyes in order not to see its light. The conception of
Nature had been created before Nature itself; the vegetation before the
vegetable; Adam was not. The Being of beings had said only, we will
make Adam; and Adam, universal man had been made in power.
Soon he appears in action, and it is by him that effective creation be-
gins. Profound Mystery! upon which I shall endeavour to throw as
much light as is possible.

n?2"lX;vnX the-adamic-self 'sameness This word which is

formed from that of Adam, and partakes of all its significations, figura-
tively as well as hieroglyphically, has undergone continuous restrictions,
until it signifies only the earth, properly speaking; in the same manner
that one has been brought to see in mX , universal man, the kingdom
of man, only a material man of flesh and blood. The name of Adam,
being well understood, leads the mind easily to that of Adamah, its
elementary principle, homogeneous earth, and like unto Adam; primi-
tive earth, very far from that which is obvious to our senses, and as
different from the earth, properly so-called, as intelligible, universal
man, BIX , is different from particular and. corporeal man, ETiJX

v. 6. "1X1 , But-a-virtual-effluence The Hellenists have seen in

COSMOGONY OF MOSES 73

7. And-he-formed (fram- 7. Et-il-forma (substan-

ed, eleinentized for an ever- tialisa, en determinant les

lasting end) IHOAH, HE-the- elements vers un but) IHO

Being - of - beings, the - self- AH, LUI - Pfitre - des - etres,

sameness of- Adam (collec- Fips&te d'Adam (1'homme

tive man ) , by-rarefying universel ) en-r a r 6 fi a n t

(sublimating the principle) (sublimant le principe) de-

of-the-adamic (homogeneal I'element-adamique ; et-il-in-

ground) ; and-he-inspired spira dans Ia-facult6-inspir-

into-the-inspiring-faculty-of ante-a-lui un-etant-6 1 e v

him, a-being-exalted (an es- (une essentiality) des-vies;

sence) of-the-lives, for-being a fin-qu'il-fut cet-homme-

-made Adam (collective universel (Adam) selon-P

man ) according-to-the-soul ame-vivante.
of-life.

, a fountain, as has also Saint Jerome. It would be difficult
to disparage more the expression of Moses. This expression, in the
figurative sense in \vhich it must be taken, indicates every kind of force,
of faculty, by means of which any being whatsoever manifests its
power exteriorly; a good power if it is good, and bad if it is bad.

One finds in the Arabic al or J.1 signifying force, power, vigour;
the victory which follows them: a thing unprecedented, happy or sad,

an emanation sympathetic or evil. Val is the thing produced; ^
the productive thing, the instrument. In Samaritan, tfiiu , in Ethiopic
J\JJ (ad) both signify the hand, instrument of man, symbol of his
power. The Syriac says J^}, and the Chaldaic T. The Hebrew
also says T the hand: this word, ruled by the sign of power and
stability X , becomes TX , that is to say, every corroboration, every
virtual emanation, every faculty, good or evil, according to the being
by which it is produced.

If one takes this last word TX, and in order to give it an hierogly-
phic sense, eliminates the sign of manifestation " , the word "IN , pre-
serving all the acceptations of the radical TX will become purely in-
telligible; it will be, as I have translated it, a virtual emanation. Moses
has employed it in this sense. But this sense, too sublime to be
easily understood, is materialized in the imagination of a gross and
ignorant people. The word IN in its degeneration, signifies no more

74 THE HEBKAIC TONGUE RESTORED

8. Wa-ittah InOAH ^Elo- Ur3 D'h*?!* HUT

Adam asher-iatzar.

than a smoke, a vapour, a mist, a cloud. The 'Samaritan and Chaldaic
translators understood it thus. This interpretation is defective no
doubt, but it is better than that of fountain, given by the Hellenist
Jews.

v. 7 "ttJ v> 1, and-he-formed ---- This is one of the most difficult
words in the Hebraic tongue. Its primitive root is IX, the elemen-
tary principle whose analysis I have given in v 3, ch. I. This root,
ruled by the determinative sign U, and animated by the convertible
sign 1, offers in the verb TrX, the idea of figuring, forming, coordinat-
ing, fixing and binding the constitutive elements of a thing. If this
radical verb, employed according to the intensive form, doubles its
final character "l , image of proper and frequentative movement, as in
*ni3f ; then it signifies to tighten and to press forcibly, to oppress:
but if the convertible sign passes to the condition of hard consonant,
as in Tij?S; then the material compression has attained its height,
and this verb contains only the idea of agony, of ignominy, and of very
sharp pain.

In the present case, Moses has used the simple root "IX, which
expresses coordination, elementary configuration, by giving it for
initial adjunction, the sign of manifestation and duration \ thus
forming the compound radical verb ")jp, he substantiated, formed,
fastened; and fashioned for eternity.

"153?, "by-rarefying ... .This continued facultative, which has been
taken for a simple substantive by the Latin translator, has not been by
all the Hellenists, who at least say xtf" Xa/Sw?, taking the dust:
imagining, dust where there was none: but still, it is better to imag-
ine dust, than mud and mire.

The Samaritan renders 1D5? by ^3^7lJ wn i c h * s to say, a volatile,
essential spirit; as is shown by the Ethiopic analogue A^S^f"
(tzawphe), signifying literally new icine; and the Arabic word I _j^ >
which presents the idea of that which is inflamed rapidly, of that

COSMOGONY OF MOSES 75

8. And - he - appointed, 8. Et-il arreta (traga),
IHOAH, HE-the-Gods, an-en- IHOAH, Lui-les-Dieux, une-
closure (an organical boun- enceinte (une circonference
dary) in-the-temporal-and- organique) dans-la-sphere-
sensible-sphere extracted- sensible-et-temporelle extra-
from - the - boundless - and - ite - de - Panteriorite - uni-
foregoing (time) ; and-he- verselle (des temps) ; et-il-
laid-up there that-same- plaga la ce-meme-Adam qu'
Adam whom-he-had-framed- il-avait-fornre-pour 1'eterni-
forever. te\

which exhales an odour, of that which moves with vivacity; as is
proved by its derivatives f^ji> ,j"^" }j*\ , etc.

The word 152 here in question, offers the two roots united
1X---| ! tt?, the first of which rp contains the idea of all rapid,
volatile, aerial movement; the second, as we have already seen, is
applied to the elementary principle.

V5XD r.5-1, and-he-inspired into-the-inspiring-faculty-of-him ....
Following the custom of Moses, the verb and the substantive, drawn
from the same root, succeed and enlighten each other. This root is
XD, or "'D, which signifies literally the mouth and the breath which
it exhales; figuratively, speech and intelligence which is its source.

a-being-exalted ---- This is the verb n*72B/, whose root
DE expresses that which is jxalted, employed according to the enun-
ciative form, passive movement, as continued facultative, feminine
construction.

v. 8. p, an enclosure ____ The Hellenist translators have copied
here the Samaritan word 'ffflf<$3 > Paradise- Let us take up this
Samaritan word, whose root T>, so little understood, expresses the
idea of circular movement, steady and easy as that of a wheel; it can
be perceived in the verb Tin, which expresses the action of that
which unfolds around something and envelops it in its enclosure.
Also, the Syriac l^, the Chaldaic and Hebrew TVI , have signified
alike a woman's garment, a light mantle enveloping a person
with its undulating folds. The Samaritan word * > has had most

76 THE HEBEAIC TONGUE RESTORED

9. Wa-iatzemah In6AH HO'Wr D'fj HlIT

w'tdb I'maadhal, w'hetz ha- JJH 7]lrO D^DH fin

halim b'thoch ha-gan, w'hetz

ha-dahath t6b wa-ra^h. J 3* "inn

assuredly the same signification; what proves it beyond rejoinder, is
that the word \l, whose emphatic version, by means of the sign 3
or C added at the head, has never had any other meaning than that
of an envelope, a protecting enclosure. This word which partakes of
the nature of the same name given to woman by a great number
of peoples, signifies still a covering, in the Italian gonna, in the
English gown, in the French gaine and even in the ancient Celtic gun
or goun. It can signify a garden only in the sense wherein one con-
siders a garden as enclosed and surrounded with hedges. But this re-
stricted signification is belied here by the Samaritan paradise, whose
analogues all respond to the meaning of enclosure, sphere, veil, and
oroAN which I give to it.

Here is the hieroglyphic etymology of the word p. This mys-
terious word comes evidently from the root 13, expressing every idea
of an object, enveloping and containing without effort, opening and ex-
tending itself to contain and to receive, and which terminates with
the final, extensive sign ]. See Rad. Vocab. roots 13 and p ,

pJJ3, in-the-sensible-sphere . . . . Since this word has been ren-
dered by those of pleasure and sensual desire, it has been so only by
a sequence of gross ideas which are attached to that which is senti-
ent and temporal. The root from which it springs is evident: it is
Tiy, which expresses every kind of limited period. Thence, ny and
p3? the actual time, the temporal; things sentient and transitory,
etc.

C"!p-tt, extracted-from-the-foregoing If 'the Hellenist trans-
lators had wished to understand the word pi?, they would have un-
derstood this one likewise; but having eluded the sense of the one
they have necessarily missed the sense of the other. It is always the
root 13? which precedes and which is used according to the usage of
Moses, but considered under another relation and modified by the
initial sign of the greatest agglomerating and compressing force p ,
and by the final collective sign C. It must be stated here that the
Egyptian priests conceived two eternities: Clp, that of this side of

COSMOGONY OF MOSES 77

9. And-he-caused-to-shoot 9. Et - il - fit de>elopper,

out, IHOAH, HE-the-Gods, IHOAH, Lui-les-Dieux, de-cet

from-the-adamic (homoge- -e"lement-adamique (homo-

neal-ground) all-growth g6ne) toute-substance-vege-

( every vegetative- faculty) tative belle-autant-que-pos-

fair-at-its-highest-rate, to- sible selon-la-vue, et-bonne

the-sense-of-sight, and-good selon-le-gout ; et-u n e-s u b-

to-the-sense-of-taste; and-a- stance des-vies dans-le-

growth of-lives, in-the-bo- centre de 1'enceinte-organi-

som of - the - organic - enclo- que ; et-une-substance-vege-

sure; and-a-growth (a vege- tative d e-1 a-connaissance

tative faculty) of-the-knowl- du-bien et-du-mal.
edge of-good and-evil.

time, and cb'2, that of the other side of time: that is to say, an-
terior eternity and posterior eternity.

v. 9. y y, a growth The root 12? or T develops every idea

of growth, excrescence, tumour; anything which accumulates. The
sign y which terminates it, marks the aim, the end to which all things
tend. Seeing only a tree, in the word yy , as the Hellenists or as Saint
Jerome who has copied them, testifies to a great desire to suppress the
truth or to show great ignorance. The Samaritan has been more hap-
pily chosen, or less cautiously. The word *J2flJ^ which it uses ex-
presses a vegetation of elementary nature; it comes from the root
blJJ or Vr, and terminates with the extensive sign }. The Chaldaic
reads 'j'r^, which amounts to nearly the same. It is an extensive
force, an invading power; in short, matter in travail: it is what
the Greeks name 6X17, and the Latins "sylva." Now, observe
that CXij and "sylva" have likewise signified tree, or wood, in a
very restricted sense.

The mistake that the translators committed here appears to me
voluntary and calculated; for otherwise it would be ridiculous: that of
Saint Jerome was forced. Having once followed these untrustworthy
guides in one point, he was obliged to follow them in all. After having
seen a garden, in an intelligible enclosure that we would today name
on organic sphere of activity, it was quite natural that he should see
sensual desire in what was sentient and temporal; morning, in what
was anteriority of time; a tree, in what was matter in travail, etc.,
etc.

78 THE HEBRAIC TONGUE RESTORED

10. W'nahar iotzae me-he- -fig nip^'H 1 ? flND

rvrn

ah 1'arbahah rashim.

11. Shem ha-sehad phi- ^bn tflH fltf'S IH^Jl W

^LX^LS nr* n^pn n ^ ? n

asher-sham ha-zahab.

12. W'zahab ha-aretz ha-

v. 10. JWiX 1 ?, according-to-the-four-f old-power The root of

this mysterious number is 3", which, formed of the sign of move-
ment proper 1, and that of generative action, contains all ideas of
grandeur and of multiplication. If the last character is doubled as
in DDT, this word acquires an endless numerical extent; if it is fol-
lowed by the sign of material sense, as in J?D"!, it becomes the ex-
pression of solidity, of physical force, and of all ideas attached to the
cube. It is in this state that it represents the number four. But in
the above example, it begins one part with the sign of power N , and
terminates with the emphatic article D, which attaches to it the
hieroglyphic meaning of the four-fold power or quaternary.

v. 11. ^lETD , Phishon This is the root ET, which, formed by

the signs of manifestation and of relative movement, expresses every
idea of reality and of physical substantiality. It is governed by the

COSMOGONY OF MOSES

10. And -a-flo wing-efflu-
ence (an emanation) was-
running from-this temporal-
and-sensible-place, for-be-
dewing that-same-organic-
enclosure ; and-thence, it-
was-dividing in-order-to-be-
henceforth suitable-to-the-
four-fold-generative-power.

11. The-name of-one (of-
those generative effluences)
-was-PMshon ( real exist-
ence) that-which-is sur-
rounding the-whole-earth-of
Hawilah (virtual energy)
which-is the-native-spot of-
gold (light's reflection).

12. And-the-gold of-the-
earth that-self-same, good;
proper-spot of - Bedellium
(mysterious dividing) and-
of-the-*Sffowe Shoam (univer-
sal sublimation).

10. Et-un-fleuve (une
Emanation) etait-coulant de-
ce-lieu-temporel-et - sensible,
pour-1'action-d'abreuver cet-
te-meme-sphere - organique ;
et-de-la, il-etait-se-divisant
afin-d'etre-a-l'avenir selon-
la - puissance - quaternaire -
multiplicatrice-des - princi -
pes.

11. Le-nom- du - premier
(de ces principes 6manes)-.
etsiit-Phishon (la ralit6
physique, 1'fitre apparent)
lui - qui - est circonscrivant
toute - la - terre- de Hawilah
(Tenergie virtuelle) laquelle
-est-le lieu-propre de-l'or (la
reflexion lumineuse).

12. Et-l'or de - la - terre
icelle, bon; lieu-propre du-
Bedcllium (separation mys-
terieuse ) , et-de-la-pierre
shohdm, (sublimation uni-
verselle).

emphatic sign of speech C, and is terminated by the augumentative
syllable ]*, which carries to its highest degree, the extent of every
produced being. One can recognize in this proper name and in all the
following ones, the genius of the Egyptian tongue.

nb'inn, Hawilah Here the root Vn, Vln or Vn, is

related to the idea of effort, of tension, or virtual travail, of trial,
eto. This root is used as continued facultative, with the emphatic
article n. Refer to the Rad. Vocab. concerning this root, and the
preceding one.

v. 12. I suspect this verse was at first a marginal note which has
crept into the text, either by the carelessness of Esdras, or by that of

80 THE HEBRAIC TONGUE RESTORED

13. W'shem ha-nahar ha- j^n fitTO

14. W'shem ha-nahar ha-

ha-nahar ha-rabihi houa
phrath.

is. wa-ikkah IHOAH Dn-n &ri*7$ nirr

^Elohim set h-ha- Adam, wa-
!nnihe-hou be - gan - Lden
Fhabed-ha w'1'shamer-ha.

some earlier copyist. What leads me to suspect this is, that it inter-
rupts visibly the narration, by an hermetic allegory, very crude, which
is neither the style nor the manner of Moses.

v. 13. 'prr:) , Gihon Consult again the Rad. Vocab. for the

root Hi. This root is employed here in the intensive verbal form with
the augmentative syllable "jl.

BID , Chush The elementary root E?N , which signifies In

general, the igneous principle, being verbalized by the signs 1 or
has produced the word BIS or ETX ; that is to say, fire, physical or
moral: and this word contracted by the assimilative sign D, has given
rise to the one of which we are speaking. This name which is found
in the sacred books of the Brahmans, and whose origin is consequently

COSMOGONY OF MOSES

13. And-the-name of-the-
effluence the-second, was-
Gihon (determining mo-
tion) that-very-one-which-is
encompassing the - whole -
earth Chush (fire-like, ethe-
real principle).

14. And-the-name of-the-
effluence the-third was-Hid-
dekel (nimble and swift-pro-
pagator, universal fluid) the
-same-that-is the-producing-
cause of-the-eternal-princi-
pie of-happiness (harmony,
lawful rule) and-the-efflu-
ence the-fourth, the-same-
that - is the - fecundating -
cause.

15. And-he-took, IHOAH,
HE - the - Gods, that - same -
Adam (collective-man) and-
he-placed-him in - the - tern -
poral-and - sensible - sphere,
for dressing-it and-over-
looking-it-with-care.

13. Et-le - nom-du-fleuve
(du principe emane) deuxi-
enie, etsiit-Gihon, (le mou-
vement determinant) lui-
qui-est entourant toute-la-
terre Choush (le principe

14. Et-le-nom du-fleuve
(de 1'emanation) troisieine,
etait Hiddekel (le rapide et
16ger propagateur), le fluide
eUectrique, magnetique, gal-
vanique, etc.) lui-qui-est le-
faisant-aller (le moyen de
propagation) du-principe-
primitif de-la-felicit6 (de
1'ordre, de 1-harmonie) et-
le-fleuve (1'emanation) quat-
rieme-tait lui-qui-est le-fe-
condateur.

15. Et-il-prit, IHOAH,
LUI - les - Dieux, ce - mme -
Adam (1'homme universel),
et-il-laissa-lui dans-la-sphere
-temporelle-et-sensible, pour
ellaborer-elle, et-pour-la-sur-
veiller-avec-soin.

very ancient, has been rendered by that of &thi-ops, which is to say,
the sympathetic fire of the globe. All the allegorical names of which
Moses makes use, come evidently from the Egyptian sanctuaries.

v. 14. bp"H Heddekel This name is formed of two words

mn, emitting, propagating, and bp light, rapid. It is used in the
intensive form.

DIE Kin, that-is the-fecundating-cause The Hellenists having

82 THE HEBRAIC TONGUE RESTORED

16. Wa-itzaw InOAH D-irr 5 ?!? D'Pftg HliT

hal-ha-Adam, 1'av
mor, mi-chol hetz-ha-gan
achol thaochel.

17. W'me-hetz ha-dahath "K 1 ? JTfl
tob wa-rawh loa thaochal
mi-men-ou chi b'lom fttal-
6ha mi-men-ou, mot ha-
m6th.

seen the Tigris in the allegorical river Vpin Me swift propagator
spoken of by Moses, have not failed to profit here, by a slight resem-
blance in the sound of the words, to see the Euphrates, in n*S Kin ,
that which fecundates; without concerning themselves with what they
had said of the two preceding rivers: but only a little attention is
needed to see that N1H is a masculine pronoun which governs the
nominal verb n"l , the action of fecundating,

v. 15. All these terms are simple or known.

v. 16. ^"1, and-he-prescribed . . . . The root 15J expresses every
kind of line traced toward an end, of which the sign X is the symbol.
This root, having become the verb HIS, according to the intensive form,
signifies to conduct with rectitude, to guide well, etc.

wE , the whole growth.,.. Turn to v. 9. of this chapter.

i feeding thou-mayst-fced-upon. . . . Here is a word,
which, as the result of contraction, has become very difficult to
understand, on account of the resemblance that it has acquired with
certain different words which come from another root, and with which
it can easily be confused. Its proper root must be sought for carefully,
for Moses has attached great importance to this point. One can see by
the pains that he has taken to repeat twice the same verb, first, as
continued facultative, and afterward, as temporal future.

This root is bw, elementary matter, unknown substance, symbol-

COSMOGONY OF MOSES

16. And he - prescribed,
IHOAH, HE-the-Gods (enact-
ing, settling) to\vard-Aciam,
by - declaring : from - the -
whole growth-of-the-organic
-enclosure, feeding thou-
mayst-feed-upon.

17. But-from-the-growth
(growing might) of-the-
knowledge of-good and-evil,
not-shalt - thou - feed - upon
any-of-it; for-in-the-day of-
the-feeding-thine upon-some
-of-it, dying thou-shalt-die
( thou shalt transmute to an-
other state).

16. Et-il-prescrivit, IHO
AH, LUi-les-Dieux, (statua,
regla), en vers- Adam, selon-
l'action-de declarer (sa pa-
role) : de-toute substance-
vegetative-de-1'enceinte - or -
ganique, alimentant tu-peux
-t'alimenter.

17. Mais-de-la-substance
-physique de-la-connaissance
du-bieu et-du-mal, non-pas
tu-consommeras de-quoi-d'
elle; car dans-le-jour de-la-
consommation-a-toi de-quoi-
d'elle, mourant tu-mourras
(tu passeras a un autre
etat).

ized here by the universal convertible sign placed between those of
physical sense and expansive movement. This root which is conserved

wholly in the Syriac Loot and in the Greek CXij, was famous among
the Egyptians who made it play an important role in their mythology.
One finds in Ethiopic the word ?[*j\ (achal) signifying substance, es-
sence, matter, nourishment. Element and aliment, hold to this through
their common root.

Furthermore, this root Is used in Hebrew only in a restricted
sense, and as it were, to nurse an infant, to give it its first nourish-
ment. One finds VMy . to designate, an infant at the breast. When
the Chaldaic punctuation materializes completely this root in making
consonantal the mother vowel X then it develops ideas of injustice,
crime and perversity.

But if, instead of materializing this vowel, the character of the
physical sense S, is softened by substituting the sign of assimilated
life D; then this root written thus, Vl3. expresses ideas of appre-
hension, of violent shock; of measure, of substantiation; if it is reduced
to the single characters *?3, one obtains by this contraction, the ana-
logous ideas of assimiliation, of substance, and of consummation,
whether one considers the action of consummating or of consuming.

84 THE HEBKAIC TONGUE RESTORED

18. Wa-iaomer I H 6 A H, SitTN 1 ? D'rftN
;iobim, loa-tob
dam Fbadd'-6 a
hezer b'neghed-6.

/Elohim, loa-tob heioth ha- ft-nwyx -j^ 1 ? D1NH JTiTT
Adam l'badd'-6 a-hesheh-l'd T

19. Wa-itzer IH6AH, M- nD"tt*rrjp D^n?^ I7VT
lohim min-ha-Adarnak chol- fiiy^pVllO iTlt^n n*n"*73
h a 1 a t h ha-shadeth w'a?th
chol hoph ha-shainaim, wa-
iabae ael-ha-Adam Fr a 6 t h
mahikera-F6 w'chol asher , ^^ ^^ ^^ ^^ DINH I 1 ?
ikera-F6 ha-Adam, nephesh T " " TTT

haiah houa shem-6.

It is at this point that Moses has taken it, and giving it the exalted
meaning which he conceived, he has made it rule by the sign of power
X . In this state, the verb ^CK , which is formed, has signified to
feed upon, that is to say, to assimilate to one's self elementary matter
as food.

It must be remembered that the root Vl3? of which we are
speaking, is precisely the same as that which the Samaritan translator
used to render the substance called yy , by Moses, and the object of
alimentation expressed by the verb b'OS . Refer again to v. 9. of
this chapter and to Rad. Voc. root ^3 and by.

v. 17. ninn, of the knowledge J?1 is a root which con-
tains every idea of exposition, explanation, demonstration; being
formed by contraction of the roots V the hand, that which shows, and
ny. the superficies, the curve, the exterior form of things.

The Samaritan word ^^^^ nolds to the Hebrai c root r ( n ,
which is related to that which grasps forms interiorly and which
fixes them, as for example taste. Thus knowledge, indicated by the He-
brew text, is that which depends upon judgment and upon exterior
forms, and that indicated by the Samaritan translator, is that which

COSMOGONY OF MOSES

18. And-he-said, IHOAH,
HE-the-Being-of-beings, not-
good the-being-Arfam (col-
lective man) in-lonesome-
ness-his ; I-will-make-to-him,
an-auxiliary-might (a prop,
a mate) unto-the-reflecting-
light-his-own.

19. And-he-had-elementiz-
ed (by compacting the ele-
ments toward an end), IHO-
AH, HE-the-Being-of-beings,
from-the-adamic (homogene-
al ground ) every-life of-nat-
ure - earth - born, and - every
fowl of-the-heavens ; and-he-
brought unto- Adam, to see
what he-would-assign-for-
name in-relation-to-himself-
unto-it: and-all-that he as-
signed - for - name - unto - it
(after him), Adam (collect-
ive man), soul-of-life was-
the-n a m e-its-own-suitable-
to-him.

18. Et-il-dit, IHOAH, LUI-
Pfitre - des - etres, pas - bon
vtre-Adam ( rhomme-univer-
sel ) dans-la-solitude-sienne :
Je-ferai-a-lui, une-force-au-
xiliaire (un s o u t i e n, un
aide, une corroboration, une
doublure ) en-r e fl e t-lumi-
neux-de-lui.

19. Et-il-avait-form6 (en
coordonnant les 6 1 6 m e n s
vers un but), IHOAH, LUI-
Pfitre-des-etres du-s e i n-de-
Tadamique, (element homo-
gene) toute-vie de-la-nature-
terrestre et-toute-espece-de-
volatile d e s-cieux ; et-il-fit-
venir vers-Adam. pour-voir
q u e 1 il-assignerait-nom-a-
cela (selon lui) : et-tout-ce-
qu' il-a s s i g n a-nom-.\-cela
(selon lui), Adorn (1'hom-

me universe! ) , Ame-de-vie ce-
fut-le-nom-sien-de-lui.

results from taste and from interior forms. The Latin word sapientia
has the same expression as the Samaritan. The French connaissance
holds a medium between the two. The word knowledge and the Greek
yrw<ni are derived from the Celtic word ken or kan, which signifies
to conceive, to comprehend, to embrace in a glance, etc.

rTten ZTto. dying, thou-shalt-die I shall explain later on

the root of this word. See Rad. Vocab. root HE.

v. 18. liy, an-auxiliary-might This energetic word has been

formed of the root TJ?, which expresses every force, every means
added, every strengthening, and of the elementary sign of movement

86 THE HEBRAIC TONGUE RESTORED

20. Wa-ikera ha-Adam -^'p niDfc*

chol haiath ha-shadeh, wT NVp'K 1 ? DIN^I iTl&n JTH

Adam loa-matza hezer ch'

neghed'-6.

21. Wa-iaphel In6AH, -*?y npT)fl DTi^N ITiiT
^lohim thareddemah hal-
ha-Adam, wa-iishan, wa-ik-
kah ahath mi-tzal-hothai-6,
wa-isseggor bashar thahathe
-nah.

proper ". The Samaritan word 5*Vl/ which translates it, means
a support, a counsel, a kindness; as is proved by the corresponding
Arabic word JU> . The Chaldaic targum says ~*-C, a conjunction.

1niJ2, unto-the-reflecting-light-his-own.... The root 22 is applied
to every kind of light reflected like a mirror. Thence the
ideas of manifestation and opposition, of object presented and put in
juxtaposition, which is found in the word ~22, wherein the root
22 is rendered still more expressive by the addition of the sign ~i
The mediative article 3, which inflects this word shows the appli-
cation. I shall only state here that, following the narrative of Moses,
the Being of beings, creating Adam, forms him in his likeness; that
creating Eve, he forms her in the light of Adam, or of that which is
the same thing, in the luminous reflection of Adam.

v. 19. *b , unto it (after him) ---- Here is a grammatical trope
that I wish to point out, as this verse merits particular attention, on
account of the actual formation of the animals in which Adam takes
part. This trope contains two meanings. Moses who uses it quite
readily, appears to have imitated the hieroglyphic style in which no
doubt, it was often used. In this verse, for example, the word 'b
composed of the nominal aflix *, belonging to the third person mascu-

COSMOGONY OF MOSES

20. And - he -
Adam, names to-the-whole
quadruped-kind, and-to-the-
fowl of-heavens, and-to-the-
whole living-nature earth-
born and-for-Adaw (collec-
tive man) not-to-meet with-
-an-auxiliary-mate as-a-re-
flected-light-of-him.

21. And - he-caused - to -
fall, IHOAH, HE-the-Gods, a-
sympathetic-slumber (mys-
terious and deep) upon
Adam (collective man) who
-slept: and-he-broke-off one
of-the-involutions (that
sheltered him) and-he-cover-
ed-with-care (he coloured)
with-shape and-corporeal-
beauty the-weakness ( in-
feriority) of-her.

20. Et-il-assigna Adam,
des-noms a-toute-1'espece-
quadrupede, et-a-1'espece-
volatile des-cieux, et-a-toute
Tanimalite de-la-nature-ter-
restre: et-pour-Adam (!'
homme universel) non-pas
trouver un-aide (une force
auxiliaire) comme-un-reflet-
lumineux-de-lui.

21. Et - il-laissa - tombcr
IHOAH, Lui-les-Dieux, un-
sommeil-sympathique (inys-
terieux et pro fond) sur-
Adam (Thomme universel)
qui-dormit: et-il-rompit-de-
1'unite une des-enveloppes-
siennes ( exterieures ) et-il-
couvrit-avec-soin (il colora)
forme-et - beaute - corporelle
la-faiblesse ( 1'inf erioritS ) -
a-elle.

line, and of the directive article b, is placed with reference to the
thing to which Adam is to give a name, and to Adam himself, who
will give this name according to him; that is to say, according to the
relations that he shall discover between him and that thing.

This trope is remarkable because it is from the examination of the
relations which it indicates, that the names result, which Adam, univer-
sal man, gives to the divers animals, according to their relations with
the living soul whence their existence issues.

*EB, thc-name-its-own-suitable-to-him The same trope con-
tinued, makes the affix *., belong both to the thing which received the
name, and to Adam who gives it.

v. 20. All these terms are understood.

v. 21. ~?:~~n, a-sympathctic-slumber This is a kind of

lethargy or somnambulism, which takes possession of the sentient

88 THE HEBKAIC TONGUE RESTORED

22. Wa-iben In6AH, yfi-n D'H 1 ? Hin*
JElohim seth-ha-tzellah ash-
er lakah min-ha-Adam Fais-
hah, wa-lbiaeha ael-ha-Adam.

faculties and suspends them; as is testified by the Chaldaic c^
and even the Arabic f-sj . The hieroglyphic composition of the
Hebrew word is remarkable. It can cause strange reflections anent
certain modern discoveries. The two contracted roots CTT,, ex-
press, the first, that which extends and takes possession by a proper
movement; the other, that which is similar, homogeneous and con-
formable to universal nature. The sign of mutual reciprocity n and
the emphatic article n are here at the beginning and the end, to
increase the energy of this mysterious word.

After the analysis of this word, one cannot fail to recognize that
extraordinary condition, to which the moderns have given the name of
magnetic sleep, or somnambulism-, and which one might perhaps desig-
nate, as in Hebrew, sympathetic sleep, or simply sympatheticism. I
must moreover state that the Hellenists who say fmrraa-ts , a trance,
are not so far from the truth as Saint Jerome who merely says
"soporem" a deep sleep.

nnx, one.... This word does not signify here only one, but
it characterizes also unity. Moses employs it in two senses, by means
of the grammatical trope of which I spoke in v. 19, of this chapter.

, of-the-involutions-of-him ____ One cannot, in a word

wherein are formed so many different images, choose an idea more
petty and more material, than that which the Hellenists have rendered
by the word v\evpd, a rib. Saint Jerome who has said in bad Latin
"unam de cotis," could not do otherwise, because the course of error
was irresistibly marked out. The word i'V* can only be composed
of one root and of one sign, or of two contracted roots. If it is the
first, it is i'-bs, for yb , is not an Hebraic root; if it is the second, it
is 12~b:J, in either case, the meaning is the same, for the root DJ7
or mi? is only an extension of the sign y.

According to this data, let us examine the ideas contained in the
root bu. They are those of shadow, of an object extending above,

COSMOGONY OF MOSES 89

22. And-he-restored (in 22. Et - il - reconstruisit
its former state) IHOAH, HE (consolida, retablit dans son
-the-Being-of-beings, the- premier etat) IHOAH, LUI-
selfsameness-of-the - shelter- 1'Etre-des-etres, la sub-
ing-windings which he-had- stance-de-renveloppe-exteri-
broken, from Adam (collec- eure, laquelle il-avait-rom-
tive man) for- (shaping) pue d'Adam (I'homme uni-
Aishah (intellectual woman, versel) pour- (baser) Aishah
man's faculty of volition) (la femme intellectuelle, la
and-he-brought-her to-him- faculte volitive d 1 Adam) et-
Adam. il-amena-elle a-l

and making shadow as a canopy, a curtain, a screen, hangings, roof,
etc.

Now what Is the meaning of the root D2 ? Is it not that which
is attached to all curving, all circumferential form, to all exterior
superficies of things, as I stated in v. 17 of this chapter?

Therefore the word yb'S signifies exactly an envelope, an ex-
terior covering, a protecting shelter. This is what the facultative
yb'te proves, to be enclosing, covering, enveloping: this is what is
proved also by the word ^2V by wnich the Samaritans have ren-
dered it. This word which is derived from the root by, characterizes
a thing raised to serve as covering, canopy, etc. The Chaldaic makes
use of the word yby , analogous to the Samaritan and having the
same signification.

1ED, shape-and-corporeal-beauty I omit analyzing TiJD em-
ployed here according to the intensive form, because, in reality,
there is nothing very difficult in it. The word 1ED demands also
all of our attention, notwithstanding the length of this note; seeing
that the Hellenist translators, always restricted to the material mean-
ing, have rendered it by <rap, an ignoble word which Saint Jerome
has copied in "caro," the flesh. Now "D or TIE? , is an Hebraic root
which contains in itself all ideas of movement toward consistency, cor-
poreity, elementary form and physical force, as is sufficiently de-
noted by the signs of which it is composed. The sign of interior ac-
tivity 2, governs this same root, and constitutes the verb "WD
which always signifies to inform; to announce a thing, to bring glad

tidings; as is proved by the Arabic^. which adds to this signification,

90 THE HEBRAIC TONGUE RESTORED

23. Wa-iaomer ha-Adam Q$y D^SH fiN'f
zoath ha-phaham hetzem me-
hetoaiwl WbaRhar n,e-be-
shar-i, Fzaoth Ikkara aishah
chi me-a!sh lukahah-zaoth. t T .

that of showing a pleasant physiognomy, and of pleasing by its beauty:
moreover the word oj\S' , in the latter tongue, is always applied to
physical beauty. Now, if the Hebraic word 127D designates the flesh,
among the vulgar, it has been only by a shocking abuse, and by a
continuation of that unfortunate inclination which the Jews had of
restricting and materializing everything. It signified first, form,
configuration, exterior appearance, corporeal beauty, animal substance.
The Samaritan version and the Chaldaic targum use the analogous
word *J^2^ or "1DD. It is difficult to say today what meaning the
Samaritans attached to this word on account of the few documents
which remain to us in their tongue; but we cannot doubt that the
Chaldeans deduced from it all ideas relative to exterior forms, ideas
more or less agreeable according to the point of view under which
they considered these forms. Thus, for example, they understood by
the nominal "1C 2 , the action of informing, announcing, evangelizing,
preaching, scrutinizing, disdaining, scorning, etc.

v. 22. nux, for-(shaping) Aishah ---- Here again is the trope
of repetition, of which I have spoken. This trope is here of the high-
est importance in the hieroglyphic sense, and even in the literal sense,
which remains incomplete if it is not admitted. In order to un-
derstand, it must be recalled that the root E?X develops all ideas
attached to the first principle; so that the verb "t?X which is derived
from it signifies to begin, to establish in principle, to shape, etc.
Now, the grammatical trope in question consists of this; the word
DtBX taken at the same time as verb and as substantive, expresses
on the one hand, the action of shaping, of beginning, and on the other,
characterizes the very object of this action, Aishah, the principiant
volitive faculty of Adam, his intellectual spouse. I shall relate presently
what should be understood by this faculty, in analyzing the name

COSMOGONY OF MOSES 91

23. And-he-said Adam 23. Et-il-dit Adam (de-
( declaring his thought) : clarant sa pensee) celle-ci-
this-is actually universal- est actuellement substance-
substance of-the-substance- universelle de-la-substance-
mine and-corporeal-shape of a-moi, et-forme-corporelle-
-the-shape-mine: to-this he- de-la - forme - corporelle - -
assigned-for-n a m e Aishah raoi : a-celle-la-menie il-as-
( principle of volition, intel- signa-nom Aishah (volont6
lectual woman) because out- principiante, femme intel-
of-the-volitive-principle Aish lectuelle) a-cause-que-du-
(intellectual man) she-had- principe-volitif Aish (rhom-
been-taken-selfsameness. me intellectuel) elle-avait-

t6-detachee-ipseite-meme.

given to intellectual man, ETX , (aish) in opposition to universal man,
C-iX (Adam).

v. 23. C2r, universal-substance. . . . This is the well-known root
yj?, used here with the collective sign 2. An attentive reader should
see two things in this word: the first, that the root yy does not signify
tree, as the Hellenists have said; the second, that the sign C has really
the universal expression that I have given to it. This last observation
will be very useful to him as we proceed.

TT'X, intellectual man Here is a new denomination given to

man. It appears for the first time, when the Being of beings, having
declared that it was not good for universal man, Adam, to live alone
in the solitude of his universality, has effected his individuality, in
giving him an auxiliary force, a companion, created in his light and
destined for him to reflect his image.

I beg the reader to remark first of all, that Moses, giving a name
to this companion, does not derive it from that of Adam; for Adam
considered as universal man, could not know a companion. The
Hebraic word 2~N has no feminine. The word ntt~N which appears
to be it, does not signify universal woman, as one might think; but,
as I have said, the elementary principle of Adam. SIX, universal
man, possesses the two sexes. Moses has taken care to repeat it sev-
eral times so that one shall not be deceived. What therefore is this
companion, this auxiliary force, as the word It 3? expresses it? It

92 THE HEBEAIC TONGUE RESTORED

24. Hal-chen lawhazab -j-)JO i
aish aeth-abi-6 w'seth aim-6

w'dabak b'aisheth-6 w'halod 1 WW R3T!

1'basbar sehad.

25. W'lhiofi shenei-hem DlNrt DWIJf DfT^ VJT1
harotim-mim, ha-Adam w'
aisheth-6, w'loa-ithboshas-
hou.

is the volitive faculty developed by the Being of beings: It is the
intellectual woman of universal man; it is the will proper which in-
dividualizes him, and in which he is reflected and which, rendering
him independent, becomes the creative force by means of which he
realizes his conceptions, and makes them pass from power into action.
For, this truth must come out from the darkness of the sanctuaries:
the will was creator with universal man. Whatever this man willed
was when and how he willed it. The power and the act were indivisible
in his will.

.Such is the difference between the Hebraic words c~S and U*X
The one characterizes man universalized by his homogeneous essence,
the other designates .man individualized by his efficient will. The
hieroglyphic etymology of the first of these names is already known,
let us examine the second, which is also important.

This name springs from two contracted roots TX~*X . I have
explained them both. "X develops every idea of desire, of inclination,
of appetite, of election: E?X is the power of movement, the elementary
principle, fire, considered in the absence of all substance. The word
E?*N which results from the contraction of these two roots only dif-
fers from the word EttX . which indicates natural, substantialized
fire, by the median sign. In the former it is that of manifestation and
duration; in the latter it is the bond between nothingness and being,
which I name convertible. The one is a movement, intelligent, volitive,
durable; the other, a movement, appetent, blind, fugacious.

Here is the hieroglyphic meaning of the word E*X intellectual
man. It is a new development of universal man, a development, which,

COSMOGONY OF MOSES 93

24. So-that shall-leave 24. Sur-ce-donc il-quit-
the-intellectual-inan, the- tera, rhomme-intellectuel,
father-his-own, a n d - 1 h e - la-pere-meme-s i e n, e t-1 a-
motber-his-o w n, an d-h e- mere-sienne, et-il-se runira
shall-cleave unto-the-intel- (ne fera qu'un etre) avec-
lectual-wife-of-hiin; and- la-femme - intellectuelle - a -
they-shall-be, as-to-the-ex- lui : et-ils-seront-s e 1 o n-1 a-
terior-form, one. forme-exterieure, un.

25. And-they-were both- 25. Et - ils - etaient - les-
themselves entirely-uncover- deux-eux-memes, Adam (P
ed (bare-bodied), Adam homme universel) et-la-
( collective man) and-the-in- femme -intellectuelle - a - lui
tellectual-wife-of-him and- entierement-decouverts ; et-
not-they-shamed-one-anoth - non-pas-se-faisaient - honte -
er. entr'eux.

without destroying his universality and his homogeneity, gives him,
nevertheless, an independent individuality, and leaves him free to
manifest himself in other and particular conceptions, by means of a
companion, an auxiliary force, intended to reflect his image.

It is therefore with profound reason that Moses having especially
in mind, in this companion, the volitive faculty which constitutes
universal man, intelligent-being^ that is to say, the faculty which
renders him capable of willing and of choosing, draws its name from
the same name of intellectual man, E*X . In this derivation, he has
caused the sign of manifestatior *', to disappear, and has replaced it
with the final sign of life, in order to make it understood that it is
not the volitive principle which resides in HEX, but the principiant
will, existing, no longer in power, but in action.

v. 24 and 25. These two verses appear to me to be the reflection
of some commentator, written at first on the margin of the text, and
in the course of time, inserted in the text itself. They bear neither
the style nor the form of Moses. The two words alone p-"?J> so-
that, suffice to prove their intercalation. However little one may be
impressed with what has preceded, one is well aware that these two
verses are not connected with the cosmogonical narrative, and above
all that they have not come from the Egyptian sanctuary.

94 THE HEBRAIC TONGUE RESTORED

SEPHER BER^ESHITH *J ITtMOD *1SD

1. W'ha - Nahasli haiah
haroum michol haiah ha- D*rf?K fTifP HEW "ItPN
shadeh fisher ha-shah IH^AH
JSlohlm, wa-iaomer ael-ha- "W? 1*
Aishah aph chi-amar ^Elo-
him loa-thao-chelou mi-chol
hetz ha-gan.

v. 1. tfronl . Now-eager-Covetousnfss It is well known that

the Hellenists and Saint Jerome, have seen here only a snake,
a serpent, properly speaking: indeed according to the former a very
wise serpent, 6<f>a fpovifJubraTo* , and according to the latter, a serpent
very skillful and very cunning, "serpens callidior". This wretched
interpretation appears to go back to the epoch of the captivity of
Babylon and to coincide with the total loss of the Hebraic tongue:
at least, it is true that the Chaldaic paraphrase has followed it. He
says D"2n X"in a most insidious serpent. I do not know if any one
can entirely exonerate the author of the Samaritan version: for,
although he employs the word^***^^ which corresponds to the
Hebrew UCU, it is very doubtful whether he understood it exactly,
not having known how to render the word Clli? , which follows, as I
shall explain hereafter.

But all those authorities who support this error, cannot prevent
the truth from being seen. The word ffinj, as it is employed in this
case, cannot mean a serpent. It is an eager covetousness, self-con-
ceited, envious, egoistic, which indeed winds about in the heart of
man and envelops it in its coils, but which has nothing to do with
a serpent, other than a name sometimes given metaphorically. It
is only by restricting this figurative expression more and more, that
ignorant people have been able to bring it to the point of signifying
only a serpent. The Hellenists have followed this crude idea; but
could they have done otherwise? If, through delicacy of sentiment
or respect for Moses, they had wished to raise the veil in this passage,
what would have become of the garden, .the tree, the rib, etc. etc.?
I have already said, in the part they had taken, they had to sacrifice
all to the fear of exposing the mysteries.

COSMOGONY OF MOSES 95

GENESIS III. COSMOGONIE III.

1. Now-eager-Covetous-
ness (self-conceit, envy,
concupiscence) was a-gen-
eral-ruling-passion (blind
principle) in-the-whole life
of-Nature which had-made
IHOAH, HE-the-Gods : and-
it-said (that grovelling pas-
sion) uiito-Aishah (Adam's
volitive faculty) because of-
what declared, HE-the-Gods,
not-shall-you-feed from-the
whole-growth of-the-organ-
ic-enclosure?

1. Or-1'Ardeur-c u p i d e
(1'interet, 1'envie, 1'ego-
isme) etait une-passion-
generale (un principe aveu-
gle) parmi-toute 1'anima-
lite de-la-Nature-elemen-
taire laquelle avait-faite
IHOAH, LUi-les-Dieux : et-
elle dit (cette passion) a-
Aishah (la facultS volitive
d'Adam) a-cause de-quoi
declara LUi-les-Dieux, non-
pas - vous - vous-alimenterez
de-toute substance de-l'en-
ceinte-organique?

Let us examine the word E?nJ with the attention it merits, in
order to prove the meaning contained in its root, not only by means
of all the analogous idioms which possess it, but also by its own
hieroglyphic composition.

This root is En, which, as I have said in explaining the -word
^En , darkness, indicates always an inner covetousness, a centralized
fire, which acts with a violent movement and which seeks to distend
itself. The Chaldaic, derives a great many expressions from it, all
of which are related to anxiety, agony, sorrow and painful passions.
It is literally, a torref action ; figuratively, an eager covetousness, in
the Arabic j*. It is a suffering, a grievous passion, in the Syriac
-u-j or -*..**. It is finally, a turbulent agitation, in the Ethiopic
yft(PW (housh). This root verbalized in the Hebraic ^Tin, depicts
the action of being precipitated, of being carried with violence toward
a thing. The analogous verbs have the same meaning in Arabic,
Ethiopic and Syriac. There is nothing in these which restricts us
to the idea of a serpent.

The hieroglyphic analysis can perhaps give us the key to this
mystery. The reader \vill doubtless remember that I have several

96 THE HEBRAIC TONGUE RESTORED

2. Wa-th Corner ha-

A i s h a h asl-ha-Nahash mi- ' , T .

pheri hetz ha-gan naochel. : M fJH

times set down two different roots, ")X and CN, to designate equally,
the first principle, the elementary principle and the unknown prin-
iple of things. I shall now state the' important difference that the
Egyptian priests conceived between these two roots, and in what
manner they expressed this difference.

They attached to both, the idea of movement; but they con-
sidered "IN as the symbol of movement proper, rectilinear; and ETN
as that of relative movement, circular. The hieroglyphic character
which corresponded to these two movements was likewise a serpent:
but a serpent sometimes straight and passing through the centre of
a sphere, to represent the principle "IN; sometimes coiled upon itself
and enveloping the circumference of this sphere, to represent the
principle N. When these same priests wished to indicate the union
of the two movements or the two principles, they depicted a serpent
upright, uncoiling itself in a spiral line, or two serpents interlacing
their mobile rings. It is from this last symbol that the famous
caduceus of the Greeks has come.

The priests were silent as to the inner nature of both these
principles; they used indifferently the radicals IN or rN to char-
acterize the ethereal, igneous, aerial, aqueous, terreous, or mineral
principle; as if they had wished to make it understood that they
did not believe these simple and homogeneous things, but the composite
ones. Nevertheless, among all these several significations, that which
appeared the most frequently was that of fire. In this case, they
considered the igneous principle under its different relations, sentient
or intelligible, good or evil, and modified the radical word which
represented it, by means of the signs. Thus, for example, the prim-
itive *,N became TX to designate elementary fire, ^X light, VX
intelligible brightness, etc. If the initial vowel is hardened, it takes
a character more and more vehement. -," represented an exaltation,
literally as well as figuratively: "in, a burning centre, 12 a passion-
ate, disordered, blind ardour. The primitive CX was nearly the same.

COSMOGONY OF MOSES 97

2. And-she-said, Aishah 2. Et-elle-dit A i s h a h

(Adam's volitive faculty) (i a faculte volitive) a-cette-

to-that-covetous (passion) : ardeur-cupide : du fruit, sub-

the-fruit, growing-substance stance de-1'enceinte-organi-

of-the-organic-enclosure, we- que, nous-nous-pouvons-ali-

may-feed-upon. menter.

The movement alone still distinguished the two principles, whether
they were exalted or whether they were debased. The rectilinear
movement inherent in the primitive IX , prevented the confusing of
its derivatives with those of the primitive UK, in which the gyratory
movement dominated. The two radicals Tl and E?n represented
alike a central fire; but in the first in, it was a central fire from
which the igneous principle radiated with violence; whereas in the
second E?n, it was, on the contrary, a central fire from which this
same principle being moved in a circular movement, was concentrated
more and more and destroyed itself.

Such was the hieroglyphic meaning of this root which I have
already examined under its idiomatic relations. This coincidence
ought not to leave any doubt in the mind of the reader. Now the
sign which governs it in the word E?fO , is that of passive action,
individual and corporeal; so that the devouring ardour expressed by
the root Tn, becomes by means of this sign, a passive ardour, cold
in its vehemence, contained, astringent and compressive. Literally,
it is every hard and refractory body; everything acrid, cutting and
corroding; as copper, for example, which this word signifies in a very
restricted sense; figuratively, it is every sentiment, painful, intense
or savage, as envy, egoism, cupidity, it is, in a word, vice.

This is the real signification of the word EnJ . I have been
obliged to extend my proofs more than usual; but its importance
demands it. It can be clearly seen that it does not signify simply
a serpent. Moses, who has spoken so much of the reptilian life, in
the beginning of the Beraeshith, was careful not to employ it. The word
yiE? which he uses, is that which, in his idiom, indicates veritably
a serpent. One can easily recognize here the source of the French and
Latin word, and that of the Celtic sertz, which is preserved without
alteration in the modern Oscan.

BVir, the-Wind-and-general-passion What proves that the Sa-

THE HEBKAIC TONGUE RESTORED
3. W'mi-pheri ha-hetz jrrTjira *W flfil

men-nou, w'loa-thigghehou
b'6, phen themutthoiin.

4. Wa-iaomer ha-Nahash -tf? nrafcrr 1 ^ Btfjn
sel-ha-Aishah loa-moth the-
mutthoiin.

maritan translator has not understood the word Bill*, is that he has
completely missed the meaning of it. He renders it by 2/lt^T^A* /
keen, cunning, subtle, and makes it agree thus, with the strange idea
that he appears to have really had, that E?nJ signified a serpent.
The word ET2 "was nevertheless easy, very easy to explain; but how
it could be said that a serpent is a passion, a vehemence, a blindness,
and so to speak, an universal impulse in productive nature? This is,
however, what is found in the root 13? or 113?. This root is none
other than the primitive IS , of which I have just spoken at consider-
able length, and which Moses causes to govern here by the sign of
material sense 1>; a sign almost always taken in the bad sense.
The final sign a, which he adds to it, indicates that the idea is
generalized and should be taken in the broadest sense.

All the derivatives of the root TIP, present a certain calamitous
idea; first, it is 1J? a violent adversary; TO? a privation of sight;
then, it is cri> or CVI> a desert, a barrenness, a complete naked-
ness, literally as well as figuratively; it is mi>E a devastated place, an
abyss, a cavern; it is finally }1"ir, an absolute blindness, a total
abandonment. In the sequence of these words can be placed the name
that the Persians gave to the infernal adversary J^*>_ jt (hariman)
which is nothing else than the word BIIJJ referred to in this note,
with the augmentative syllable ]}.

v. 2. All these terms have been explained.

COSMOGONY OF MOSES

3. But-from-the-fruit of-
the growth-itself, which-is-
in-the-bottom-of the-organic-
enclosure, he-declared, HE-
the-Gods : not-may-you-feed
upon-any-of-it and-not-may-
you-dive (aspire, breathe
out your soul) into-it; lest
you-might-cause your un-
avoidable-dying.

3. Mais-du-fruit de-la-
substance-roeme laquelle-est
au-centre de l'enceinte-or-
ganique, il dSclara, LUi-les-
Dieux: non-pas vous-pour-
rez-vous-alimenter de-quoi-
de-lui, et-n o n-p a s-v o u s-
pourrez-plonger (aspirer
votre ame) dans-lui; de-
peur-que vous-vous-fassiez
ine>itablement-mourir.

4. And-it-said, eager-co-
vetousness, unto- A is hah
(Adam's volitive faculty)
not-in-dying will-you cause-
your-unavoidable-dying.

4. Et-elle-dit, la
sion - ardente - de - la - con-
voitise, a Aishah (la faculte
volitive d'Adam) non-pas-
mourant vous-vous-ferez-
in6vitablement-mourir.

v. 3. Ijnrrtf?'!, and-not-may-you-dive That Is to say, it is

not permitted you to stretch out, to aspire, to have your desires. It
is the verb 37"w3, employed here according to the enunciative form,
active movement, future tense. The root J?13, from which this verb
springs, is remarkable: it signifies literally, in its verbal state, to
expire, to bear its soul wholly into another life.

yiHJSn, yoit-might-cause-your-unavoidable-dying. . . . This is the
verb nitt, to die, used according to the intensive form, passive
movement, second person plural, future tense, with the extensive
sign }. This final sign whose effect is always to extend the physical
and moral sense, is used in this instance by Moses, to augment the
force of the intensity and to depict imminent future. We shall see
in time, the character D , giving to active movement, the same ex-
tension that the one of which I have been speaking, gives to passive
movement.

Finally the verb fWi, is raised from the root HE , whose literal
meaning is a fusion, a sympathetic extension, a passing, a return to
the universal seity, according to the expression that its signs involve.
Thus the idea that is contained in the Hebraic verb nW to die, has
no connection with anything which pertains to destruction or anni-

100 THE HEBRAIC TONGUE EESTORED
5. Chi iodeha ^Elohlm

heinel-chem w'ihithem che- : JHJ DID ITj'

^Elohim iodehei tob wa-

rawh.

6. Wa-theraB ha-Aishah py ( -y ^-j^ 13
chi-tob ha-hetz Finaachal
w'chl thaawa houa la-heln-
aim wa-nihe-mad ha-hetz

!' J-t^a,^ W (TO W* 1TW
thitthen gam-1'Aish-ha him-
ha, wa-iao-chal.

hilation, as Moses has been accused of having thought; but, on the
contrary, to a certain transmutation of the temporal substance. See
Rad. Vocab. root nX and n .

v. 4. nJ3"K7, not-in-dying It is essential to notice the

repetition that Moses makes of the verb ni?2 which I have just
explained.

v. 5. m*", knowing. ... I have spoken of the formation of this
facultative in v. 17, of the preceding chapter. I shall only state here
that when it appears in the verse for the second time in the con-
structive plural *3TP, the luminous sign 1 has disappeared, as hiero-
glyphic index of the catastrophe which is about to follow.

inpSil, shall-be-opened-to-light This is the verb n'pS

used according to the enunciative form, passive movement, third
person plural, past tense, rendered future by the convertible sign 1.
The root np presents the idea of an effort that one makes toward
a thing; a comprehension. This root verbalized in nip signifies to be
extended, to be dilated, in every way: governed by the sign , as it
is in the example in question, it expresses every solution, every open-
ing, especially that of the eyes and the ears, or the mouth.

COSMOGONY OF MOSES

101

5. For knowing, HE-the-
Gods, that-in-the-day, food-
for-yourselves, upon-some-
of-it, (you will use) that-
shall-be-opened-to-light the-
eyes-yours ; and-you-shall-
be like-HE-the Gods, com-
prehending-good and-evil.

6. An d-she-did-observe
Aishah, that-good-was the-
natural-g r o w t h for the-
sense-of-taste, a n d-t h a t
both-desired-it-was for-the-
eyes, and-pleasing t o-t h e-
highest-rate, that-growth,
for-causing to-generalise-in-
telligence (to become uni-
versal ) ; a n d-s h e-took-of f
some fruit-from-it and-she-
did-feed-thereupon, a n d-
she-gave-designedly also-to
the - intellectual - principle-
h e r-o w n , in-coalescence-
with her; and-he-did-feed-
thereupon.

5. Car sachant, LUi-les-
Dieux, que dans-le-jour,
aliment a vous de-quoi-de-
lui, (vous ferez) seront-
ouverts - a - la - lumiere, les-
yeux-a-vous, et-vous-serez
tels-que LUi-les-Dieux, con-
naissant-le-bien et-le-mal.

6. Et-elle-considera Ais-
hah, que bonne-etait la-sub-
stance-elmentaire selon-1 e-
gout, et-que mutuellement-
desir6e-elle-etait selon-les-
yeux, et-agreable autant-
que-p o s s i b 1 e cette-sub-
stance, selon-l'action-d'uni-
versaliser-rintelligence; et-
elle-prit du-fruit-sien, et-
ell6-s'alimenta, e t-e 1 1 e-
donna-avec-intention aussi-
a-l'etre-intellectuel-sien, r6-
uni-k-elle ; et-il-s'alimenta.

v. 6. iTiltn, both-desired I make note of this only to call

attention to the action of the sign n ; its root is IX or "N , which
expresses every desire, as can be seen in the Rad. Vocab.

V*3E?nV, far-causing to-generalize-intelUgence The verb V'SE

signifies, to come to perfection, to achievement, to the fullness of
things. It is used on this occasion according to the excitative force,
as nominal verb, inflected by the directive article b . Its root ^O
expresses the totality, the universality of things, as I have explained
In v. 1. of chapter II. This root, being verbalized, is found governed
by the sign of relative movement C, which augments its force, and
gives it an usurping expression, physically as well as morally.

v. 7. C

*3, that-void-of-light ---- Refer to first verse of this

102 THE HEBKAIC TONGUE RESTORED
7. Wa-thipkahena hel-

ithepherou haleh thsenah, ; fTUn Drf?

waia-hashou la-hem ha-go-

roth.

chapter. It is always the same root "ill? , containing the idea of ardour,
of a vehement fire, literally as -well as figuratively. Formed from the
root "fix, which presents the idea of luminous corporeity, it becomes
its absolute opposite. The one is a tranquil action; the other, a
turbulent passion: here, it is an harmonious movement; there it is
a blind, disordered movement. In the above example, the sign of
manifestation ", has replaced the sign of the mystery of nature, and
in this way Moses has wished to show that this terrible mystery was
unveiled to the eyes of universal man, Adam. I can go no further
in my explanation: the earnest reader must investigate for himself,
the force and the concatenation of the Hebraic expressions; I have

furnished him with all the means. The word JJ/jJjrt JV > ^ which
the Samaritan translator has rendered Q"Vy, belongs to the root .-],
image of darkness, united to the root E?c, which develops all ideas of
inflation, of vacuity, of vanity. The word CSP, which is formed from
it, signifies an enormous excavation, and also a savage, voracious
animal.

IIBrPl, and-they-yielded-forth In this instance, the Hellenists

have obviously and with deliberate purpose, exaggerated the vulgar
sense, so as to thicken more and more the veil which they had resolved
to throw over the Sepher, for it is evident that the verb nVlB , used
here according to the reflexive form, signifies, to produce, to bring
forth, to fecundate, and not to sew. I do not see how they dared to
take this ridiculous expression and still less why Saint Jerome agreed
with them. The Samaritan version and the Chaldaic targum offered
him quite an easy way. Here are their verbal translations.

"And-they-condensed a-condensation (a

thick veil)j elevation of sorrow ._

mutual-and-of-mourning."
"And-they-excited-profoundly in-them
a-trouble (a confusion obscure) of
sorrow-mutual-and-of-mourning."

COSMOGONY OF MOSES 103

7. And-were-opened the- 7. Et-furent-ouverts les-
eyes of-them-b o t h ; and- yeux & eux-deux ; et-ils-con-
they-knew that-void-of-light nurent que d e n u 6 s-de-
( barren, unveiled in their lumiere (steriles, reviles
dark origin) they- were, and- dans leur obscur principe)
they-yielded-forth a-dark- ils-6taient; et-ils-se-firent-
covering (thick veil) with- n alt re une-elevation-om-
s a d n e s s-a n d - mourning- breuse (un voile) de-tris-
formed ; and-they-made-for- t e s s e-mutuelle-et-de-deuil ;
themselves-pilgrim-coats. et-ils-firent-a-eux-des-peleri-

nes (des vetemens de voya-
ge).

One can see nothing in them which can excuse the extravagant
Greek and Latin phrase: Kal tppafar <pv\\a wrf* , "et consuerunt folia
ficus," and they sewed fig-leaves!

For the Hebraic word nby signifies neither a leal, nor leaves, but
a shadowy elevation, a veil; a canopy, a thing elevated above anbthcr
to cover and protect it. It is also an elevation; an extension; a height.
The root by develops all these ideas. As to the word rOND, I admit
that, in the ignorance which prevailed concerning the Hebraic tongue,
it was a little difficult to explain. Yet what was the question? Only
to distinguish the sign n, a sign that the most ordinary grammarians
have distinguished as an heemanthe or paragogic, and to which they
have attributed, under these two relations, the faculty of expressing
the continuity of things and their reciprocity. This distinction made,
the word ~2N has no longer the least difficulty. It is an expression
of grief not only in Hebrew, but in Samaritan, Chaldaic, Syriac, Arabic
and Ethiopic. It is formed of an onomatopoetic root which depicts
the groans, sobs, pain and the anhclation of a person who suffers.
This expressive root belongs to all tongues. One finds it united to
the sign r~l on several occasions, and especially to express a deep,
mutual sorrow. It is presumable that the fig-tree has received the
metaphorical name of n:xn on account of the mournfulness of its
foliage, from which lactescent tears appear to flow from its fruits.
However that .may be, the onomatopoetic figure which is here presented
for the first time, although it may be somewhat rare in Hebrew, Is

104 THE HEBRAIC TONGUE RESTORED

8. Wa-ishamehoti 39th- D*rf?N HIP?' *7ip~fiN
k61 IHOAH ^Slohim mithe-
hallech b'gan Trouah ha-
iom, wa-ithehabbae ha- Adam nlH* 'JSO
w'aisheth-6 mi-phenei
IH6AH ^Elohim be-thoch f^ fV T^?

hetz ha-gan.

9. Wa-ikera I HO AH ^Elo- DlNn' 1 ?^ D'H^ H1H*
him asl-ha-Adam, wa-iaomer T

1'6 aie-chah.

10. Wa-iaomer a3th-k61e-
dha shamahethi ba-gan, wa-
aira chi-heirom anodhi, wa-

far from being wholly foreign as the Rad. Vocab. has shown. It Is
at first, in Hebrew, as in the Arabic jj or A \ , only a kind of excla-
mation as alas! but, transformed into a verb by means of the converti-
ble sign 1, it becomes yiX or rrtiN whose meaning is, to be plunged
in grief, to cry out with lamentations. Thence DUX , sorrow, af-
fliction; and finally HJIXn or JTnxn deep and concentrated grief

that one shares or communicates.

v. 8. t]Vnntt, causing-itself-to-be-carried-to-and-fro ____ This is the
verb Tpbn employed here according to the reflexive form, as con-
tinued facultative. The two roots which compose it 7jX~Vn depicting
the two opposed movements, excentric and concentric, of going away
from and drawing near to. The Hellenists have so disfigured the
meaning of this facultative, that instead of attributing it to the voice
of GOD, they have applied it to GOD Himself, and have not hesitated
to say that the Being-of-beings walked in the garden in the cool of

the day: irepnrarovvro^ iv rf vapaSfiffu irpi* Todci\u>6r.

COSMOGONY OF MOSES

105

8. And-they-did-hear the<
roice-of IHOAH, HE-the-
Being-of-beings, causing-it-
self-to-be-carried - to-and-f ro,
in-the-o r g a n i c - enclosure
with-the-s h i n i n g of -day-
light: and-he-hid-himself,
Adam (collective m an)
and-the-intellectual - wife-of-
him (his volitive faculty)
from-the-face-of IHOAH, HE-
tlie-Gods, in-the-b o s o m of-
the generative-substance of-
the-organic-sphere,

9. And-he-utfcered t h e -
name, IHOAH, HE-the-Gods,
to-him-Adam; and-he-said
to-him, where-of-thee (where
has brought thee thy will ) ?

10. And-he-said (answer-
ing Adam) , that-voice-thine,
I-did-hear by-the-organic-
enclosure, and-I-d i d-k e n-
that void-of-light (unveiled
in my blindness) I-was:
and-I-hid-myself.

8. Et-ils-entendirent-la-
voix-meme-de IHOAH, LUi-P-
Etre-des-etres, se-portant-en
tous-sens, dans-Penceinte-or-
ganique, selon-le-s o u f f 1 e-
spiritueux du-jour: et-il-se-
cacha, Adam (1'homme uni-
versel ) et-la-femme-intellec-
tuelle-a-lui (sa faculte voli-
tive) de-la-face-de IHOAH,
LUi-les-Dieux, au-centre de-
la-substance de-la-sphere-
organique.

9. Et-il-prononcu-le-nom,
IHOAH, LUi-les Dieux, ^t-lui-
Adam; et-il-dit-a-lui : ou-de-
toi (ou t'a port6 ta volon-
te)?

10. Et-il-dit (repondant
Adam) cette-voix-t i e n n e
j'ai-entendue en-1'enceinte-
organique et-j'ai-vu-que de-
nue-de-lumiere (reve!6 dans
mon obscurite) j'etais: et-
je-me-suis-cache.

v. 9. n2*N , where-of-theeT . . . . The root *X contains not only
all ideas of desire, will, inclination; but it designates also the place,
the object toward which all these ideas tend, so that Moses in uniting
to this root the nominal affix of the second person ro with its ena-
phatic termination, has made one of the strongest and most forceful
ellipses that has ever been made in any human tongue.

v. 10. All of these terms are understood.

Y. 11. Wl, but-from-that Moses, by another very bold

106 THE HEBKAIC TONGUE RESTORED

11. Wa-iaomer mi higgid
Fcha chi-heirom athah ha- -^ ^

min-ha-hetz asher tziwithi- I .\-r\-.

cha lebilethi achal mimen-
noft achaletha.

12. Wa-iaomer ha-Adam,

S E 5

I'l min-ha-hetz, wa-aodhel.

ellipsis, takes as substantive the extractive preposition p , and applies
to it the determinative article H, thus making it the cause of the
collusion of Adam.

v. 12. DtUXn, Aishah ---- I have spoken sufficiently of the word
E"K whence comes the -word "EX , but I beg the reader to observe
closely here, with what force and what justice the cosmogonical ideas
of Moses are connected and developed.

Universal man C"iN % , being unable to remain in his universality,
without remaining also in the volitive homogeneity of the Being-of-
beings QTibx, and consequently in a sort of relative necessity, leaves
this close dependence, when receiving a new development which
individualizes and makes him an intelligent being r*N ; that is to say,
a being susceptible of willing and of choosing freely for himself. The
faculty which gives him power, emanates from himself; it is his intel-
lectual companion ~rx, his creative force: for it is by it that he
creates; it is by means of this volitive faculty that he realizes his
conceptions. He wills; and that which he wills exists. But this
faculty is not homogeneous with the universal creative faculty of the
Being-of-beings ; for if it were, it would not exist, or Adam would be
GOD. It has only the degree of force and extent that is given it, by
the degree that Adam occupies in the order of the divine emanations.
It can do all, except to create itself in going back to its principle and
taking possession of it. It is essential that universal man should know

COSMOGONY OF MOSES 107

11. And-he-said (^Elo- 11. Et-il-dit (^lohim),
him): who has-taught-thee qui a-enseigne-a-toi qu'ainsi-
that-thus bare-thou-wast? denu6 tu eiais? sinon-de-
but-f r o ra-t h a t-n a t u r a 1 cette-substance-physique de-
growth which-I-prescribed- laquelle j'avais-prescrit-a-
unto-thee not-to-feed-upon- toi do nullement-t'-alimen-
any-of-it. ter de-quoi-d'elle.

12. And-he-said Adam 12. Et-il-dit- Adam (!'-
(collective man) : A is hah homme universel) : Aishah
(the volitive faculty) whom (la faculte volitive) que-tu-
t h o u-didst-give, propping- donnas-compagne-i\-moi, el-
mate-of-mine, it-is-that gave le-est-celle-qui a-donn6 a-
-to-me from-that-elementary moi de-cette-snbstance-phy-
-growth, and-I-have-fed-up- s i q u e ; et-je-m'en-suis-ali-
on. ment6.

this important point at which his power is arrested, so that he does
not lose himself through abuse of his liberty, and the retrograde
movement of his volitive faculty. Moses takes the precaution of caus-
ing him to be instructed by the mouth of GOD Himself, not under the
form of an absurd and despotic command, as the ignorant translators
have made it understood, but in the form of a counsel, a paternal
warning. Adam can make use of everything in the immense radius
of the organic sphere which is allotted to him; but he cannot without
risking his intellectual existence, touch the centre: that is to say, by
wishing to seize the double principle of good and evil, upon which
stands the essence of his intellectual being.

In all this, there is no question of planted garden, tree, fruit, rib,
woman, or serpent, because, I cannot repeat too often, Adam is not,
in the thought of Moses, a man of blood, of flesh and bones; but a
man, spiritually and universally conceived, an intellectual being, of
which Aishah is the creative faculty, that which realizes his concep-
tions in causing them to pass from power into action by his will.

Although this doctrine is assuredly to my liking, I do not pretend
to be answerable for it; because I am, at this time, only translator.
I give the Hebraic expressions as nearly as is possible for me to do;

108 THE HEBRAIC TONGUE RESTORED

13. Wa-iaomer IHOAH -no n'N 1 ? Drf7# HilT
^E 1 o h i m la-Aishah mah-
zaoth hashith, wa-thaomer
ha-Aishah ha-Nahash his-
hia-nl, wa-aodhel.

14. Wa-iaomer IHOAH t^njrr 1 ?^ D*rf?tf JTirV
^Elohim fel-ha-Nahash, 6M-

hashitha zaoth, arour athah ! ^ u nn * " nK nM
mi-chol ha-behemah, w'mi-
chol haiath ha-shadeh, hal-
ghehon-6ha thelech, w'hap-
har thaochal dhol-iemel hall-

but I give them as grammarian. I affirm that it is this very thing
that Moses has said, without affirming that it is this very thing which
is. To establish a system is one thing; to explain a doctrine, another.

I regard Moses as a very great man, as a man chosen and inspired
by Providence to fulfill a vast plan; but I am far from believing him
infallible, exempt from every kind of error. It is for his Book, re-
stored in its veritable expressions, to speak for him, and to defend
him. All that I have endeavoured to do is to put the reader within
reach of understanding it, freed from the thick veil which disguised
it.

As to my translation, I leave it to itself. Let my readers judge
whether it is not more conformable, not only to the genius of such
a man as Moses, learned in all the sciences of the Egyptians, but also
to simple human reason, to conceive a covetous passion, fermenting
in elementary nature, which insinuates itself in the volitive faculty
of the intelligent being, excites his pride, and persuades him to obtain
possession of the very principle of his existence, in order to exist in
an absolute manner, and to rival the Being of beings, than to see
a serpent, the most subtle of the beasts of the field, crawling before

COSMOGONY OF MOSES

109

13. And-he-said, IHOAH,
HE-the-Gods, unto Ais hah
(Adam's volitive faculty)
why-this hast-thou done?
a n d-Aishah-said (answer-
ing) eager-self-c o n c e 1 1
(groveling passion) caused-
me-to-become-delirious and-
I-did-feed.

14. And-he-said, IHOAH,
the-Being-of-beings, u n t o-
t h a t-covetous-passion, be-
cause thou-hast-done that,
cursed be-thou! amidst-all-
terrestrial-animality, a n d-
amidst-all-life of-nature: ac-
cording-to-the-o b 1 i q u i t y-
thine thou-shalt-grovelling-
ly-proceed and-earth-exhale-
ments thou-shalt-feed-upon
all the-days of-the life-thine.

13. Et-il-dit, IHOAH, LUI-
les Dieux, Aishah (la fa-
cult6 volitive d'Adam) pour-
quoi-cela fis-tu? et-elle-dit
(repondant) Aishah, Por-
gueil-cupide (cette insi-
dieuse passion) fit-delirer-
moi, et-je-m'alimentai.

14. Et-il-dit, IHOAH, P-
fitre-des-etres), a-ce-vice-in-
sidieux (passion cupide)
puisque tu-as-fait cela, mau-
dit sois-tu parmi-tout-le-
regne-animal et-parmi-toute-
vie-de-la-nature-elementaire.
D ' a p r e s-1'inclination-tor-
tueuse - tienne tu - agiras-
bassement et-d'exhalaisons-
physiques tu - alimenteras
tous-les-jours-de 1'existence-

a woman, seducing her and causing her to eat of the fruit of a certain
tree, planted in a certain garden, so as to become equal to the gods.

v. 13. *iX*2?,"l, caused-me-to-become-delirious The real root of

this word has never been perceived. Nearly all the translators have
seen a certain verbXCi, which has never existed. It is simply the
substantive HVD, which expresses the idea of disorder, and of void
in the thoughts, employed as verb according to the excitative form,
active movement, with the verbal affix "0 . The root proper of the
substantive is N, symbol of all whirling, frenzied, frantic .movement.
It appears to be formed by the reversing of the primitive X .

v. 14. ?pns, thine-obliquity It was quite natural that those

who had seen only a serpent in an insidious passion, should see only
a belly where they ought to see the turnings, the inclination, of this
same passion. The word "jni holds to the root p, of which I have
already spoken in v. 8. ch. II, and which, being found at that time
relating to universal man, has been taken for a garden. The sign of

110 THE HEBRAIC TONGUE RESTORED

15. W'aeibah ashith bein-
cha w'bein ha-Aishah, w'-
bein rah-eha w'bein zareh- W " TV J'31 !|jnr f
ha hoiia ishouph-cha roash
w'athah thesouphe-noii ha-
keb.

elementary existence which is here added to the root in question,
depicts admirably the idea of Moses. But, in order that I may not
be accused of having seen inappropriately in the -word ]n$, a moral
bending, an inclination, I must state that the Hebrew verb "jlni, which
is derived from it, signifies to bend, to incline, and that it is the same
in the Chaldaic, and in the Arabic U>. As to the verb following Tj^n
thou-shalt-grovellingly-proceed, which all the translators have believed
to be from the verb tjibn to go and come, to walk up and down, it is
derived from the compound-radical Tj'bb or from the radical t]*^ both
of which signify literally to get dirty, to wallow, and figuratively, to
behave iniguitously, basely.

1DJ?1 and-earth-exhalements . . . . That is to say, igneous spirits,
elementary vapours, and perhaps also corporeal illusions. I have
explained the roots of which this word is composed, in v. 7. ch. II.
I shall only observe that this word was then used as facultative,
instead of substantive as it is here.

v. 15. ?yi1ZP, shall repress The verb --j-iSZ? signifies to cen-
tralize, to act from the the circumference to the centre, as is proved
by the signs 12? and D, of which the one expresses relative movement,
and the other, interior action, particularly in its relations with the
paternal sign 2, which it often replaces. This verb is used here
according to the positive form, active movement, future tense. It is
governed by the third person masculine, because the word I'll , which
signifies literally seed, and which I have rendered in this instance by
the word, progeny, is masculine in Hebrew.

U?XT, the-principle This word signifies not only the head or

the principle, as I have already said: but it also signifies the source
of evil, the venom. In this case the elementary root N is taken in
the bad sense, and the sign "I, which governs it, is regarded as symbol
of disordered movement.

DpJJ, the-bad-conseguences (of evil).... Those who have seen
in this same verse the bruised head of a serpent, have seen here the

COSMOGONY OF MOSES 111

15. A n d-a n-antipathy 15. E t-u n e-antipathie-
( natural averseness I- will- profonde, je metterai entre-
put between-thee and-be- toi et-entre Aishah (la fa-
tween Aishah (Adam's voli- culte volitive d'Adam) et-
tive faculty) and-between entre la-propagation-a-toi,
the seed-thine, and-between et-e n t r e-la-propagation-a-
the-seed of-it: it-shall (that- elle: elle (cette merae pro-
seed) repress-to-thee t h e- pagation) comprimera (re-
venomous-principle; and- streindra)-a-toi le-principe
thou shalt-repress the-bad venimeux et-toi, tu-compri-
consequences (of evil). meras-a-elle les-suites (du

mal).

bitten heel of a woman: but how can the verb rflV , signify at the
same time to bruise, that is to say, to trample upon, and to biteT
For Moses was careful to repeat this verb twice. If the modern
Hebraists had wished to detach themselves a moment from the Hel-
lenists, they might have seen that the word 2J?3? used here as the an-
tithesis of EX1, could not mean simply the heel, except in the most
restricted sense; but that, in its most ordinary signification, it
expresses the consequences, the traces of a thing, and particularly
of evil, whose material sign y it, moreover, bears. Indeed, this can
be proved by a great number of Hebrew and Chaldaic passages, in
which this word signifies fraud, perversity, malice and all the evil
qualities generally, which belong to vice.

v. 16. }12Xy, the-woeful-natural-hindrances The word 2X2

employed twice in this verse merits a particular attention. It springs
from the two contracted roots 23~yj? . The first yy should be known
to us. It is the same one which forms the name of that mysterious
substance whose usage was forbidden to intellectual man. It is not
difficult to recognize in it, sentient, corporeal substance, and in general,
the emblem of that which is physical, in opposition to that which is
spiritual. The second 22 contains the idea of that which .is raised
as hindrance, swells with wrath, arrests, prevents a thing, opposes
with effort, etc.

Moses employs first, the word f,:xy, after having added the ex-

112 THE HEBRAIC TONGUE RESTORED

16. Al-ha-Aishah amar, n^N rO^H "ION Jl^'Nil
ha-rebbah ha-rebbeh hittze-
bone-che w'herone-che, b>-
hetzeb theledi banim w'ael--
Alshe-che theshoukathe-che,
v'houa Imoshal ba-che.

tensive syllable fi, wishing to indicate the general obstacles which
shall be opposed henceforth to the unfoldment of the will of intellectual
man, and which shall multiply its conceptions, forcing them to become
divided and subdivided ad infinitum. He then makes use of the simple
word DtfjJ , to depict the pain, the torment, the agony which shall ac-
company its least creations. This hierographic writer would
have it understood, that the volitive faculty shall no more cause intel-
lectual conceptions to pass from power into action, without inter-
mediary; but that it shall experience, on the contrary, deviations
without number and obstacles of all sorts, whose resistance it shall
be able to overcome, only by dint of labour and of time.

It is not necessary to say how the Hellenists have interpreted
this verse. It is well known in what manner the ideas of Moses were
materialized, and how the volitive faculty having been transformed
into a corporeal woman, the physical hindrances opposed to the
exercise of the will, have been no more than the pains which accom-
pany childbirth. But one cannot accuse the Hellenists entirely of this
change. It was an inevitable consequence of the corruption of the
Hebraic tongue, of its total loss and of the wretched inclination of
the Jews to bend everything to their gross ideas. Moreover the vulgar
translation seems to offer at first some appearance of reason. Only
a moment of reflection, nevertheless, is necessary to discover the error,
as I hope to show in a few words.

In the first place, it is not true that Moses made the Being of
beings say, that he will multiply the sorrows and the conceptions
as the Hellenists translate it, X^at *al fraypol* ; but that he will
multiply the number of the obstacles and the conceptions, as Saint
Jerome has not been prevented from seeing, "aerumnas et conceptus".
The Hellenists have followed, in this instance, a poor phrasing of the

Samaritans: ^|j|JjlJV^S*^/rf^f?^T0V whereas Saint Jerome
adhered to the Chaldaic targum as more conformable with the
Hebrew:

COSMOGONY OP MOSES 113

16. Unto-the-volitive-fa- 16. ' A-la-facult6-volitive,

culty, he-said : the-number I- il-dit: le-nombre je-multi-

shall-multiply of-t he-woeful- plierai des-obstacles-physi-

natural-hindrances-t h i n e , ques-de-toute-sorte-a-toi, et-

and-bf-the-conceits-of-thee; des-conceptions-tienne : en-

in-panging-1 a b o u r thou- travail-angoisseux tu-enfan-

shalt-bring- forth products : teras des-produits ; et-vers-

and- toward-the-intellectual le-principe-intellectuel-a-toi

principle-thine, the-desire- le-penchant-tu-a u r a s-tien ;

thou-shalt-lean of-thee; and- et-lui il-dominera en-toi (s'y

he will-rule in-thee (sym- repr6sentera symbolique-

bolical acting). ment).

Now, I ask, in the second place, how the Being-of-belngs could
have said to the corporeal woman that he would multiply the number
of her conceptions or her pregnancies, as one understands It, since it
would in such a manner shorten her life? Would he not rather have
said that he would diminish the number, by rendering them more
and more painful and laborious? But the Hebraic text is clear as
the day. There is strong evidence that the Hellenists only abandoned
it to follow the Samaritan version, because they saw plainly that it
exposed the spiritual meaning, as indeed it does. For, while it is in
accordance with reason and experience, to think that the volitive
conceptions increase in proportion to the obstacles which are opposed
to their realization and which force them to be divided, it is absurd
and contradictory to affirm it of the pregnancies of physical woman,
which are necessarily diminished with the pains, maladies and suffer-
ings which accompany and follow them.

C^D *T?n, thou-shalt-bring-forth products.... The compound
radical verb Tib* comes from the root T? , which, formed by the union
of the signs of directive movement and of natural abundance, expresses
all propagation, all generation, all extension of being. This verb Is
employed in Hebrew, literally as well as figuratively, as much in
relation to the generation of spirit, as to that of substance, without
any distinction of sex: so that it is wrong when one has wished to
restrict the meaning to a corporeal childbirth. The word which
follows Q*3D, is also very far from signifying simply children. It
characterizes, in general, the analogous creations of a creative being,
whatever it may be.

114 THE HEBRAIC TONGUE RESTORED
17. WTAdam, amar, 6hi- ^1p^ nyO> 3 "iON

ron*

hetz ash&r tziwithicha 1'-
senior loa-thaochal mi-men-
nou; arrourah ha-ftdamah
bahabour cha, b'hitzabon
thoachelnah chol-iemei haii-
cha.

ypp'EH , the-desire-thou-shalt-lean of-thee ____ This is an ellipsis
of such boldness that the Hebrew tongue is the only one that permits
it. The verb p* signifies to have a movement, a tendency toward
a determined end, as water, for example. Now, in what manner does
Moses express the tendency which the volitive faculty shall submit
to its intellectual principle? He takes this verb, and after having
employed it according to the positive form of the second person future,
feminine singular, he makes abruptly a constructive noun of it, by
means of the sign n, which he adds to it; in this state he joins the
nominal affix ?) , as if to say in an hieroglyphic manner, that the
dependence in which the will shall be with regard to its principle,
shall take away nothing of its liberty and shall be as a result of
its own tendency. I know of no other tongue in the world where
this ellipsis could be rendered.

btV* , he-will-rule ---- The verb y,S, which means equally to
rule, and to be represented, to be expressed by symbols, is used with
purpose in this passage, to conceal no doubt a mystery which is not
my purpose to penetrate; for I translate Moses and do not comment.
One can see what I have said in v. 16 ch. 1. The Samaritan makes

use of the same verb

v. 17. There are no difficult terms here.

v. 18. yip , and-harsh-and-rough-productions .... The root yip
expresses the action of cutting, cutting off, tearing. It is impossible
not to feel here, the effect of the compressive and cutting sign p
united to the terminative sign y.

"l""iTi , and-the-uncultivated-and-unruly-productions. . . . The root
11 furnishes the idea of circuit, of order, period, age and circular
habitation; but in doubling the last character, which is that of move-
ment proper, one opens, as it were, the circle, and obtains the intensive
root 111, which signifies license, a rupture of order, an invasion. It is

COSMOGONY OF MOSES

115

17. And-uuto-Adam (col-
lective man ) he-said : because
thou-hast-listened t o-t h e-
voice of-the-intellectual-
mate-thine (thy volitive fa-
culty) and-hast-fed-u p o n
the-elementar y-growth
which I-did-prescribe-to-
thee by-saying: not-shalt
t h o u-feed-upon any-of-it :
cursed! be-the-adamic (ho-
mogeneal, universal ground)
f o r-t h e-s a k e-thine : with-
panging-labour shalt-thou-
feed-u p o n-i t all-the-days
(manifesting lights) of-the-
lives-thine-own.

17. Et-a-Adaw (I'homme
universel) il-dit: puisquetu-
as-ecoute a-la-voix de T-
e p o u s e-intellectuelle-a-toi
(ta faculte volitive) et-que-
tu-t'es-alimente de-cette sub-
stance, laquelle j'avais-forte-
ment-recommande a-toi, se-
lon-ce-dire : non-pas-tu-t'ali-
menteras d e-q u o i-d'elle :
maudite! soit-la-terre-ada-
mique (homogene et simi-
laire a toi) dans-le-rapport
-tien : en-travail-angoisseux
tu-t'alimenteras-d'elle tous-
les-jours (les manifestations
phenomeniques) des-vies-a-
toi.

this last word that is derived from the one which makes the subject
of this note, and by which one expresses, in general, all unruly pro-
ductions, whether literal or figurative. The Hebraic genius derives
liberty, in the good sense, from the word TTI, which is license or evil
liberty, by simply inserting the intellectual sign *, as is seen in the
word Tj-n.

2rr, upon-the-most-sharp-and-wasted-fruits-of-nature.... We know
that the primitive root EX is applied, in general, to the elementary
principle of things, and in particular, to fire. We also know that by
reinforcing the initial vowel X, it suffices to increase progressively its
force. Now, if the word which is the subject of this note, is composed
of the contracted roots SX'CJ?, of which there is no doubt, it will
signify not simply xP T ^ f > dried grass, herb of the field, following the
interpretation of the Hellenists, weakened by Saint Jerome; but indeed,
a sharp and wasted fructification. For this is the true meaning of

the word 2S?y . The Arabic _-i is explicit.

v. 19. ?j*Ei' n'TD, in-a-tossing-motion of-the-mind-thine When

the Hellenists said, l tSpurt row rpwrA-rov <rov : in the sweat of thy
face, the natural inference is, that this phrase was in the Hebrew
text, but it is not there. The face of Adam has never sweat physically
except in the mind of the translators of Moses. The hierographic

116 THE HEBRAIC TONGUE RESTORED

18. W'kdtz w'dareddar fi^N) ^7 D'PVfl
thatzemiha la-cha w'adha-
leth leth-hesheh ha-shadeh.

19 B'zewhath apphei-dha i
thoachal lehem, had shoiib- _ ,

cha teel-ha-Adamah, chl-mi- n l?P '? n P7*?? ^
men-nah lukkahetha chi- "Ifiir 1 ?^) HfiN
haphar athah w'ael-haphar
thashoub.

writer did not have such ideas. The word njtt comes from the root
1MT which develops the idea of a restless agitation, an anxiety, a
movement of fear for the future. The word which follows ^X can,
in truth, signify the nose, in a very restricted sense, but it expresses
much more generally, not the face, but the irascible part of the soul
which constitutes the animistic mind, or the understanding.

2W 13?. till-the-restoring-thine The verb 31E7, being formed

of the root Dtt?, expressing every idea of restitution, of return toward
a point of departure, and this root being itself composed of the sign
of relative duration, and of the paternal and central sign, it is evident
that this verb must be applied to every moral or physical revolution,
which brings the being back to its primitive state. See Rad. Vocab.
roots DE?, D1X and W.

1DJ> spiritual-element. Although I have already spoken several

times of this important word, I cannot refrain from referring to it
again here, because it is to the wrong interpretation of the translators,
that one must impute the accusation of materialism brought against
Moses; an accusation from which it was impossible to clear him as
long as one had only the version of the Hellenists, or that of their
imitators. For, if man is drawn from the dust, and if he must return
to the dust, as they make him say, where is his immortality? What
becomes of his spiritual part? Moses says nothing of it, according
to them. But if they had taken the trouble to examine the verb aw
they would have seen that it expressed not a material return, but a

COSMOGONY OF MOSES

117

18. And-harsh and -rough
productions (thorns and
thistles) shall-plentifully-
g r o w for-thee ; and-thou-
shalt-feed upon-the-m o s t-
sharp-and-wasted-fruits of-
nature.

19. In-a-tossing motion
of-the-mind-thine shalt-thou-
eat-f o o d till-the-restoring
thine ( rising again ) toward-
the-a d a m i c ( homogeneal
land) ; for-such-as from
'some-of-it wast-thou-taken,
such-spiritual-element art-
thou and-toward-the-spirit-
ual-element wilt-thou-rise-
again.

18. E t-1 e s-productions-
tranchantes, et-les-product-
ions-i n c u 1 1 e s-et-desordon-
n6es germeront-abondam-
ment pour-toi ; et-tu-t'ali-
menteras des-fruits-acres-et-
dessech^s de-la-nature-e!6-
mentaire.

19. En-agitation-contin-
uelle de-1'esprit-tien, tu-t'ali-
menteras de-nourriture jus-
qu'au-restituer (au r6int6-
grer, au ressusciter)-tien a-
la-terre-adamique (homoge-
ne et similaire & toi)car-tel-
de-quoi-d'elle tu-as-6t6-tire,
tel-esprit-616mentaire tu-es ;
et-a-l'616ment-spiritueux tu-
dois-^tre-restitu6.

restitution to a place, to a primordial state, a resurrection, In the sense
that we give today to this word; they would have seen that this
place was, not the earth, properly speaking, y"!N; but the similitude
of man, his original, homogeneous country, ntt'K, and they would have
seen finally, that this was neither the dust of the one, nor the mire
of the other, to which he must return; but the spiritual element,
principle of his being.

v. 20. mn, Hewah Here is a name where the changing of

the vowel into consonant has caused a strange metamorphosis. This
name which, according to the allusion that Moses makes, ought to
signify, and signify effectively, elementary existence, being derived
from the absolute verb Din to be-being, by the sole reinforcement of
the initial vowel D into n , has come to designate no more than a
formless heap of matter, its aggregation, its mass; and by the harden-
ing of the convertible sign 1 sanctioned by the Chaldaic punctuation,
serves as verb only to indicate the inert and passive existence of
things. The change brought about in the derivative verb mn, has
been even more terrible in the absolute verb, n*n ; for this verb, des-
tined to represent the Immutable Being, expresses only an endless cal-

118 THE HEBRAIC TONGUE RESTORED

20. Wa-lkera ha-Adam mil
shem Aisheth-6 hawah chi-
hiwa haith am-chol-hai.

DINi!

21. Wa-lahash IHOAH
^Elohim F Adam wTaisheth-
6-chi-then6th hor wa-laleb-
bish'em.

DTK 1

JTiiT

22. Wa-iaomer IHOAH
yElohim hen ha-Adam haiah
chi-ahad rni-mennou, la-da-
hath t6b wa-rawh, w'hatthah
phen-ishelah lad-6 w'lakah
gam me-hetz ha-halim, w'-
adhal, w'a-hai Fholam.

Dif? HllT

n|n

-j-|

7DN)

amity, as I have explained in speaking of the Sacred Name mn* , in
v. 4. ch. II. As to the reasons for the alterations undergone by this
proper noun I can only refer the reader to the name of the volitive
faculty, JTCX which, as we have seen, had preceded that of elementary
existence nin. See v. 22, ch. II and v. 12 of this chapter.

v. 21. rrtiro, body-like It is because they have not wished

to recognize the assimilative article 2 that the Hellenists have inter-
preted garments, x.iruv^t- instead of body. The root p, from which
the plural substantive here referred to is derived, develops every idea
of added substance, or of corporeity increasing more and more.

"i*3> , sheltering-shapes . . . . It is from this badly understood root
that the verb "W to watch over the defence, to guard, is derived, and
the substantive V>\ a city ; that is to say, a fortified enclosure. Thence
urbs, in Latin; ward, in Saxon; gare, garde, and even boule-vard, in
French: all these words express the same idea of a place destined
to guard and to defend. I beg the reader to consider that this new
envelope Tip, in which dominates the sign of material sense 3?, is sub-
stituted for the ancient p, which has been ridiculously taken for a
garden.

v. 22. 1HX3, such-as-one I only mention this word to show

the use of the assimilative article 3, an important article often mis-
understood by the translators.

COSMOGONY OF MOSES

119

20. A n d-h e-designated,
Adam, for-name to-the in-
tellectual-niate-of-him (his
volitive faculty) H e w a h

(elementary existence) be-
cause it-was the-mother of-
all-existence.

21. And-he-made, IHOAH
the-Being-of beings, unto-
Adam (collective man) and-
unto-the-intellectual-mate-
of-him, body-like sheltering-
shapes; and-he-involved (in-
crusted ) -them-carefully.

22. And-he-said, IHOAH,
HE-t he-Gods, Behold !
A dam being such-a s-o n e
from-those-of-us, by-know-
ing good and -evil : and-now
lest-he-should put-forth the-
hand-his-own and-take also
from-the-elementary-growth
of-lives and-feed-upon, and-
1 i v e for-an-infinite-period
(forever) :

20. Et-il-assigna, Adam,
nom- 1'epouse-intellectuel-
le-sienne (sa facult6 voli-
tive) Hcwah ( existence e!6-
mentaire ) a-c a u s e-qu'elle-
etait la-mere de-toute-exis-
tence.

21. Et-il-fit, IHOAH, 1'-
fitre-des etres &-Adam (I'-
ll o m m e-universel ) et-a-P
epouse-intellectuelle-sienne,
tels-que-des-corps de-defense
(des remparts) et-il-les-en-
veloppa-avec-soin.

22. Et-il-dit, IHOAH, LUI-
les-Dieux, Voici! Adam
6tant tel-qu'un de-1'espece-
a-nous, selon la-connaisance
du-bien et-du-nial : et-a-ce-
temps, de-peur-qu'il-etendra
la-main-s i e n n e et-prendra
a u s s i de-la-substance-e!6-
mentaire des-vies, et-qu'il-
s'alimentera et-vivra selon-
la-periode-infinie (l'6tern-
ite):

C % *nn yy?3. from-the-elementary-growth-of-liveg ---- I think I have
made the signification of the word y" sufficiently clear, so that I can
dispense with any further detail to prove that it signifies neither
wood, nor even tree; as the translators, either through ignorance or
intent of purpose, had said: but what I believe should be added, is,
that the text here reads C*V.n of lives, and not n*nn , of life, as they
have translated it in their versions. This difference is very essential.

The Samaritan says /jfl 2(ffl? ' the growth, or the natural
substance of lives, exactly as the Hebrew. I trust that the etymologist will
find pleasure in seeing that the word jn, by which the Hebrew text ex-

120 THE HEBRAIC TONGUE RESTORED
23. Wa-i s h a 1 1 e h-hoii f "IJT JJD Drf?$ ni.T

asher lukkah mi-sham.

24. Wa-igaresh seth-ha-

r u b b 1 m, w'seth-lahat ha-
hereb ha-mithehapphecheth
li-shemor aeth-derech hetz
ha-halim.

presses evil, in this phrase, jni Dltf nFI?, by-knowing good and-evil,

is rendered in the Samaritan text by the word M *'/J^3 Now this word,
pronounced bish or vish is very certainly the one whence is derived
the Latin vitium, from which we have made vice. This derivation
merits observation for many reasons. The Teutonic and Saxon have
preserved this word with slight alteration, the one, in bos, and the
other, in bad. The Chaldaic and Syriac agree in the sense of the

wordET2 and -n-r : the Arabic alone differs.

v. 23. npl 1 ? , he-had-been-taken from It is the verb Pip 1 ?

to take, to draw, to extract, used here after the intensive form,
passive movement, third person singular. I make this remark only
to show that the median character p, should be doubled if the interior
point does not take the place of the second. This verb which is
written without the Chaldaic kibbuz, has need of the character 1
to indicate the passive movement.

v. 24. cnpE, from-the-foregone-principle-of-times See v. 8. ch.

II.

D*2-On, that-self-same-Cherubim The root 21, which contains

the idea of all multiplication, of all infinite number, has already been
explained. It is used in the plural and governed by the assimilative
sign 2.

COSMOGONY OF MOSES

121

23. Then-he-parted-him,
IHOAH, the Being-of beings,
fro m-t h e-enclosing-sphere
of-sensible-times ; for-work-
ing that-same-adamic (ho-
mogeneal ground ) , which
he-had-been-taken-from.

24. And-he-p u t-f o r t h
that-same Adam (collective
man ) and-he-c a u s e d-t o-
abide from-the-f o r e g o n e-
principle-of-times near-the-
organic-sphere of-temporal-
sensibleness that-selfsame-
Cherubim (innumerable le-
gions like) and-that-self-
s a m e- flaming of-wild-des-
truction, whirling-round-on-
itself to-keep the-way of-
t h e-elementary-growth of-
lives.

23. Alors-il-detacha-lui-
IHOAH, 1'Etre-des-etres, de-
la-sphere-organique d e-1 a-
sensibilite-temporelle; afin-
de-travailler cette-m m e-
substance-adamique, de-la-
quelle il-avait-6te-pris-hors.

24. Et-il-eloigna ce-me-
me-Adam (1'homme univer-
sel), et-il-fit-resider de-l'an-
t6riorit6- universelle - des
temps, a-la-sphere-tempor-
elle-et-sensible, ce-m 6 m e,-
Cherubim (un etre sem-
blable aux innombrables 16-
gions) et-cette-m^me-flam-
me-incandescente de-rar-
deur-de>astatrice tourbil-
lonnant-sans-cesse-sur - elle-
meme, pour garder la-route
de- la-substance-lementaire
des-vies.

of -wild-destruction .... The Hellenists who sought to
restrict everything and to materialize everything, have rendered this
word by that cf ou<aa, a sort of waving sword. It can be remarked
that the most petty images are always the ones that they have chosen.
They took pains not (o see here the root "in, expressing every wild
destruction, every igneous, wrathful force, modified by the active and
central sign D : a single word badly veiled would have sufficed to
betray the spiritual sense that they wished to hide.

nncnn^n, iohirling-round-on-itsel1 This is the verb ^Cn,

to turn, used according to the reflexive form, as feminine, continued
facultative. This facultative is preceded by the emphatic article ."I,
in order to take for it, the place of the modiflcative, and to increase
its force.

122 THE HEBKAIC TONGUE RESTORED

SEPHER BEILESHITH *J.

1. W'ha-Adam lad ah
aeth-Hewah Aisheth-6, wa-
thahar, wa-theled seth-Kain, "WJ Pp." TO
wa-thaomer kanithl a 1 s h '

v. 1. 'ppVlX, the-self -sameness of-Kain Need I speak of the

importance that the peoples of the Orient have attached to proper
names, and of what deep mysteries their sages have often hidden
beneath these names? Had I space here to express myself in this
subject, my only perplexity would be making a choice among the
numberless proofs. But the time is short and these notes are already
too voluminous. The intellectual reader has no need of a vain display
of useless erudition, to be taught what he already knows. Let it
suffice therefore, for me to say that Moses is the one, of the writers
of antiquity, -who has developed most subtly the art of composing
proper names. I have endeavoured to give an idea of his talent, or
that of his instructors in this respect, by developing the name of
universal man BIN, collective unity, eternal similitude, and that of
the Supreme Divinity raT, the Being who is, who was, and who will
be. But I must make it clear that these two names, and some others,
were sufficiently elevated by their nature to be translatable without
danger. The names which follow will be, almost all, a very different
matter. Moses has been often obliged to throw over them a veil,
that I ought and wish to respect. Although I might perhaps give the
literal word, I shall not do so. I inform my reader of this in order
that he may be watchful: for if he desire it, nothing shall prevent
him from knowing.

The root of the name Kain, is p , which is composed of the em-
inently compressive and trenchant sign p, and that of produced
being ^. It develops the idea of strongest compression and of most
centralized existence. In the proper name under consideration, it is
presented animated by the sign of manifested power: thus "pp, can
signify the strong, the powerful, the rigid, the vehement, and also

COSMOGONY OF MOSES 123

GENESIS IV. COSMOGONIE IV.

1. And-he-Adaw (col- 1. Et-lui-Adam (1'hom-

lective man ) knew-that-self- me universel ) connut-cette-

same-Hetca (elementary meme-Hewa ( Texistence-ele-

life) intellectual-mate-of- mentaire) 1'epouse-intellect-

him (his-volitive- faculty) uelle-sienne (sa faculte voli-

and-she-conceived, and-she- tive) et-elle congut, et-elle-

bare the-self sameness of- enfanta Pexistence-de-TTam

Kain (the strong, themigh- (le forte, le puissant; celui

ty one; he who lies in the qui tire au centre, qui saisit,

centre, who assumes and as- qui agglomere, qui assimile

similates to himself) and- ti soi) ; et-elle-dit, j'ai-cen-

she-s aid, I-d i d-c e n t r e tralisS ( form par centrali-

( framed by centering) an- sation) un-etre-intellectuel

intellectual-being selfsame- de-l'essence-meme-a-lHOAH.
ness of-lHOAH.

the central, that which serves as basis, rule, measure; that which
agglomerates, appropriates, seizes, comprehends, assimilates with itself.
It is in this last sense that Moses appears to have represented it in
the verb which follows.

"rvip , I-did-centre This is the verb n*0p , used according to

the positive form, active movement, first person, past tense. The
Hellenist translators who have made it signify to get, have chosen,
as is their habit, the most restricted sense. The Arabic words ^ and
J^ which have the same root, signify to forge, to agglomerate, to
equalize, to form.

The Samaritan translator has rendered this same verb H'ijp , by
which Moses explains the name of Kain, by ^2^ to rule, to display
the power of a king; BO as to have good cause for saying that, in a
multitude of tongues, the idea of power and of royalty has come from
the root Kan, Kin, or Kain. See Rad. Vocab.

H'nPK , selfsameness-of IHOAH The savants who know the

lively quarrels that this expression has caused, particularly since
Luther asserted that it should be translated: 7 have acquired a man
who is the Lord, will perhaps be interested in seeing what the prin-

124 THE HEBRAIC TONGUE RESTORED

2. Wa-thosseph la-ledeth ^nVlX Vrnrntf JTf? 1 ? f|pfl1
(Eth-ahi-6 aeth-Habel, wa-lhl

hebel roheh tzoam, w'Kain ? Tp-l ] HJH ^ 'IT]
haiah hobed adamah. nO""IX

cipal translators have thought. I am about to satisfy them by quoting
successively the Samaritan, Chaldaic, Hellenist and Latin phrase.

a "" er<>

: "^ C"1p 125 Tl*3p I have-acquired-in-central-force a-
hero in-principle f rom-the Eternal.
&6p<!>irov 5*d rov Qtot. I have-gotten a-man through GOD.

Possedi hominem per Dominum. I have-gotten a-man through the-

Lord.

The Hebrew is understood. The hieroglyphic mystery consists of
the way in which Moses has employed the designative proposition riX.
which indicates the selfsameness or the objectivity of things, as con-
structive substantive, with the Sacred Name of the Divinity .Tirr

v. 2. DrrnX, the-selfsameness-of-Habel ---- Moses, for reasons
which were doubtless particular ones, has given no ostensible expla-
nation of this name. We can, to a degree, make up for this silence
by an examination of the root from which it is derived. This root is
?3y which, composed of the sign of interior action 2, joined to that of
expansive movement b, expresses all ideas of expansion, dilation and
tenuity. Therefore, if we have understood that the compressive force
could be characterized by the root ip, we shall understand now that
the expansive force can be characterized by the root *?D; consequently,
every time one has seen strength, power, density, possession, in the
name of Kain, one has also seen weakness, rarity, surrender, in that
of Habel.

But it must not be believed that this force and this power, which
the name of Kain characterizes, have always been taken in the good
sense. Very far from it: for the majority of the peoples have attached
to It only a blind fatality, and Kain has been for them only the

COSMOGONY OF MOSES 125

2. And-she-added by-the 2. Et-elle-ajouta par-P

bringing-forth the-brotherly- action-d'enfanter I'ipseit6-

self-of-h i m, t he -selfsame- fraternelle-a-lui, 1'existence-

ness-of-// a 1) el, and-he-was, -d'Habel ; et-il-f ut Habel, con-

Habel, a-leader (overseer) ducteur ( surveillant ) de-1'

of-the-indefinite-being (ele- tre-indef ini, ( le monde cor-

mentary corporeal world) porel) et-Kain-fut serviteur,

and Kain, was-a-servant (a (ellaborateur) de-1'element-

tiller) of-the-adamic (ho- adamique.
mogeneal ground).

genius of Evil. In this case, the contrary attributes contained in the
name of Habel, are adorned with more favourable shades: the weak-
ness has become gentleness and grace; the rarity, spiritual essence;
surrender, magnanimity: Habel, in short, has been the genius of Good.
These singular contrasts exist in the tongues of the Hebrews and of
the Chaldeans; for if the word bD signifies the mind, and the soul
which is its source; this same word also offers the negative relation,
no: and if one finds VlD", to express ideas of abundance, profusion
and even of inundation, one finds also the word ''bD, to express those
of lack, want, absolute nothingness. The emphatic sign n , added to
this singular root, can be likewise, in the name of Habel, the emblem
of that which is noblest in man: thought and meditation; or of that
which is vainglorious, the illusions of pride, and vanity itself.

It is the same with the qualities expressed in the name of Kain,
which become good or bad, according to the manner in which they
are considered.

"JX1J, the-indeflnite-Being . . . . The root of this word, as the one
of which I have just spoken, has the singular property of the same
contradictory ideas. Also, it is not without reason that Moses, who
did not wish to explain the name of Habel, has employed the word ]XS
as synonym in hieroglyphic style. I believe it to be useless to explain
here, how it is that 'j'iX, whose proper meaning is indefinite-being,
world, time, as can be recognized in the Greek word ald>v which is
derived from it, has characterized at the same time, in Hebrew, being
and nothingness, weakness and virtue, riches and poverty; because
this is again a consequence of the degradation of its vocal sound of

126 THE HEBRAIC TONGUE RESTORED

3. Wa-iehi mi-ketz iam- n^p |p ND-n D'D'
im wa-iabae Kain mi-pheri T

ha-adamah minehh la-

IH6AH.

4. W'Habel hebia gam- nil'D^p NIH'DJ NOPT
houa mi-bedhor6th tzodn- .u, n1
6, w'me-heleb-be-hen, wa- T
ishah, IHOAH, sel-Habel w'
sel-minehath-6.

which I have spoken sufficiently. All that I believe necessary to add
is, that the Hellenists have rendered the word "^li by vptparov, a flock
of sheep, because they have taken it, following their habit, in the
most restricted sense. For the sign of final movement S, being united
with the root "jX or "pj^, produced being, has made it in general 'JNX,
indefinite being; in particular, a body. Now it is very easy to perceive
that this word "jXX signifying a body, needs only a simple abstraction
of thought, to make it signify a troop or a flock. The Hebrews have
said a corps of sheep, and simply a corps, to express a flock; as we
say a corps of soldiers, and simply a corps, to signify a troop.

The Samaritan renders the word "jXS by that of Qftff , which
contains the several significations of tabernacle, temporal dwelling,
time, corporeal aggregation, corps, etc. It is the analogue of the
Hebraic root "ir, as can be seen in the Radical Vocabulary.

v. 3. C"tt >1 ypE, from-the-end-of-the-seas The translators of

Moses, either accustomed to see in Adam, a material and limited man,
or conforming in this to the vulgar ideas of their time, have been
forced either to see men of blood, flesh and bones, in Kain and Habel,
or feign to see them, making it impossible to render the clear and
simple signification of this verse. For how could it be said that a
man, such as they conceived him in Kain, made an offering to IHOAH
from the end of the seas? They have easily substituted the expression
of days for that of seas, because the Hebraic word does not differ;
but what could they do with yps which can absolutely signify only
from the end, the extremity, the summit f Some, as the Samaritan
and the Chaldaic translators, were content to be unintelligible; the

COSMOGONY OF MOSES 127

3. Now-it-was from-the- 3. Or-ce-fut de-la-cime

end of-the-seas, t h a t-h e- d e s-m e r s, qu'il-fit-a Her,

caused-to-go, Kain, from- Kain, du-produit de-1'616-

tho-product of-the-adamic ment-adaniique, (homoge-

( 'elementary ground) 'an- ne) un-oblation a IHOAH.

offering unto-lHOAH.

4. Aud-Habel caused-to- 4. Et-Habel fit-all er,
go, also-he, from-the-first- aussi-lui, des-prmices du-
lings of-the-w o r 1 d of him, monde-a-lui ; et-de-la-quin-
a n d - from-the-quintessence tessence (de la qualite emi-
(the best, over-t o p p i n g nente)-a-eux : et-il-se-mon-
qualities)-of-them: and-he- tra-sauveur, IHOAH, envers-
proved-a-saviour, J H o A H, Hdbel, et-envers-Foffrande
imto-/7V/ bel, and-u n t o-the- sienne,
offering-of-him.

Hellenists have changed the text, in which they have been followed
by Saint Jerome. They have said: ical fyevro ptff -quipa*, "factum est
autem post multos dies." It came to pass after many days. Now
according to the thought of the hierographic writer, Kain, being a
cosmological being, very different from a man properly so-called, can,
without the least incongruity, cause to ascend to IHOAH, an offering
from the end of the seas, or from the superficies of phenomenal
manifestations, if one would fathom the hieroglyphic meaning of the
word B*\

v. 4. "0X51 ni*132tt, from-the-flrstlings of-the-world-of-him

The word 122 comes from the two roots 13~X2 of which the first X2
develops every idea of progression, of gradual progress, of generative
development; the second "ID, designates all apparent, eminent things
which serve as monument, as distinctive mark; so that, by 122, should
be understood, that which, in a series of beings, takes precedence,
dominates, characterizes, announces, presages, etc. This word has
important relations with 122, of which I have spoken in v. 5, ch. I.
The Arabic _> signifies literally, to be early; figuratively, to prosper,
to surpass, to take precedence utith brilliance, with glory. Thence
iyTX or - ^. virgin.

128 THE HEBRAIC TONGUE RESTORED
5. Wael Kain w'ael-mine- niflP tf? IfiTOp *?$} J'p ^1

PKatn
phanal-6.

6. Wa-iaomer In6AH ael- rnn HO 1 ? ftr 1 ITirV
Kain, lammah harah le-cha, :

w'lammah naphelou phanei- * *f$ ^9J n 97!

dha.

, and-from-the-quintessence-of-th&m The Hellenists hav-
ing interpreted a flock, for a world, have been obliged necessarily, in
order to be consistent, to interpret first-born instead of firstlings, and
the eminent qualities of these same firstlings, as fat. Such was the
force of a first violation of the text. All of these base and ridiculous
ideas spring one from another. Either they have purposely remained
silent or else they were ignorant of the first elements of the Hebraic
tongue, not to feel that the word D^n signifies fat, only by an evident
abuse made by the vulgar, and that the two roots Vn and Db , of which
it is composed, being applied, the one, to every superior effort, and
the other, to every quality, to every faculty, resulting from this effort,
the word 3^n , ought to characterize every extraction of essential
things: which is proved by the meaning attached to it by the Chaldeans
and the Hebrews themselves; taking the substantive, for milk or
cream; and the verb, for the action of milking, extracting, making
emanate. Thence innumerable relative expressions. js.\^ is taken in
Syriac for cream, foam, sperm, etc.; the Ethiopian word j?LAY} (he-
lei)), offers as does the Arabic ~b- the ideas of emulsion; derivation,
emanation, distillation, etc

y<Z}^, and-he-proved-a-saviour .... The verb ~UT has been taken
by all translators in the sense of having regard, of respecting; but it
should here be in the sense of redeeming, of saving, of leading to
salvation. It is from the root IT , containing in itself all ideas of
preservation, salvation and redemption, which come, on the one hand,
from the compound radical verb 22T and on the other, from the com-
pound ,Tu?U, whose signification is the same. When this latter verb

COSMOGONY OF MOSES 129

5. And-unto-/Taw, and- 5. Et-envers-^aw, et-
unto-the-crffering-h i s-o w n, envers-Po b 1 a t i o n-sienne,
n o t-to-prove-a-s a v i o u r : non-pas-se-montrer-sauveur :
which-raised-up-the-w rath c e-qui-causa-1'embrasement
of -Kain quite-thoroughly ; &-Kain tout-a-fait; et-fur-
a n d-w e r e-cast-down the- ent-abattues les-faces-sien-
faces-of-him. nes.

6. And-he-said, IHOAH, 6. Et-il-dit, IHOAH, a-
unto-JTaw;.why the- raising- Kain; pourquoi le-souleve-
up-t h e-fiery-wrath-to-thee? ment-e m b r a s e-a-toi? et-
and-w h y the-casting-down pourquoi la-chute (la d&-
of-the- faces thine? pression)de-la-face-tienne?

expresses the action of having regard or respect, it is composed of the
root iy, which is related to exterior and sentient forms of objects,
governed by the sign of relative movement tf.

v. 5 and 6. There is nothing difficult in these terms: the meaning
itself need not perplex, only so far as the nature of Kain and Habel
is not clearly understood. I would call attention to the fact, that
from the beginning of this chapter, Moses, employs only the sole
Sacred Name of IHOAH, to designate the Divinity. It seems that he
may have omitted the plural surname C^D^N JZlohim, HE-the-Gods,
to make it understood that GOD no longer acts toward the two broth-
ers, only in his primitive unity.

v. 7. X".bn, the-not-being The bold and numerous ellipses with

which this verse abounds, render it very difficult to be understood.
It is generally the manner of Moses, to be lavish with ellipses when
making the Divinity speak. At first, it is here the negative relation
K*7, not, which, animated by means of the sign 1, and inflected sub-
stantively by means of the determinative article n, makes the entire
phrase a single word issuing simultaneously from the mouth of GOD.
It seems, by an effect of this boldness, that the divine thought is
substantialized, as it were, so as to be grasped by man.

PiKE, that-the-sign What then could be more rapid than this

figure? The pronominal article B, united without intermediary to

130 THE HEBRAIC TONGUE RESTORED

7. Ha-16a-aim-theitib sh'-
a?th w'aim loa-theitib-la-
phethah ha-tath robetz, w'
iPlei-cha theshoukath-6 w*
athah thimeshal-b'6.

8. Wa-iaomer Kain ael- W) -jnK ^T*?^ pD
Habel ahi-6, wa-ihi bi-hei- , : " ^ T
oth'am be-shadeh, wa-iakam ^ Pj
Kain aRl-Habel ahi-6, wa-
iahareg-hou.

the designative preposition DX , does it not depict with an inimitable
energy, the rapidity with which the good that man does, leaves its
imprint in his soul? This is the seal of Moses. The translation of
the Hellenists here is wholly amphibological. These are words which
are related one with another without forming any meaning.

v. 8. HTiTQ *m, and -it- was by - the-being-both in-the-begetting-

nature All the translators have believed that there existed before

Ihis word, a lacuna which they felt obliged to fill, by inserting as in
the Samaritan text, copied by the Hellenists and by Saint Jerome:
^IT**^ ' ^W2ik Si^\0unev e rd irediKuv : "egrediamur foras." Let
us go into the field, or outside.

But they have not noticed that the verb llttX which signifies not
simply to say, but to declare one's thought, to express one's will, has
no need, in Hebrew, of this indifferent course. Kain and Habel, I
repeat, are not men of blood, of flesh and bones; they are cosmogonical
beings. Moses makes it felt here in an expressive manner, by saying,
that at this epoch they existed together in nature. They existed thus
no longer from the moment that the one rising in rebellion against the
other, had conquered its forces.

VttVPI, and-he-slew-him . . . . This verb comes from the two
contracted roots jmn. The first, which is an intensifying of the

COSMOGONY OF MOSES

131

7. T he-no t-being, if-thou-
s h a It-d o-w ell, t h a t-the-
sign (the token in thee) ?
and-if not-thou-wilt-do-well,
a t-t h e-d o o r the-sin-lying;
and-unto-t h e e the-mutual-
pronenes s-its own, and-
t h o u ! the-symbolical-sym-
pathetic-acting unto it?

7. Le-non-pas-etre, si-tu-
feras-bien, que-le-sign (T-
image du bien en toi)? et-
si non-pas-etre, tu-f e r a s-
bien, a-1'entree le-peche re-
posant, et-envers-toi le-de-
sir-mutuel-sien, et-toi ! la re-
presentation-mutuelle dans-
lui?

8. And-now-he-declared-
his thought, Kain, unto Ha-
bel the brother-his-own : and-
it-was by-the-being-both in-
the-begetting-nature : then-
he-rose-up (stood up sub-
stantially) against-JETa&eZ
the-brother-his-own ; and-he-
slew-him.

8. Et-ensuite, il-d4clara-
sa-pens6e, Kain, h-Habcl le-
frere-sien : et c'etait durant-
1'action-d'exister - ensemble-
dans-la-nature-productrice :
or il-s'insurgea (s'eleva en
substance, se mat^rialisa)
contre-Habel, le-frere-s i e n,
et-il-immola-lui.

primitive "!X, designates in general, an exaltation, an height; it is
literally, a mountain, and figuratively, that which is strong, robust,
powerful; the second root i"i, characterizes a disorganizing movement.
Thus Kain displays against Habel, only the power of which he is
possessor, that which results from physical force.

This same allegory is found in the Pouranas of the Hindus, under
the names of Maha-dewa, in place of Kain, and of Daksha in place of
Habel. Maha-dewa is the same as 8iwa, and Daksha is a surname of
Brahma, which can be translated by Ethereal. The Egyptians gave to
Kronos of the Greeks, whom we call Saturn, after the Latins, the
name of Chivan or Kiwan; this same Kiwan was, from most ancient
times, adored by the Arabs of Mecca under the figure of a black stone.
The Jews themselves gave to Saturn this same name of }V3 ; and one
can read, in a Persian book cited in the English Asiatic Researches,

132 THE HEBKAIC TONGUE RESTORED

9. Wa-iaomer IHOAH sel- *?yj N |>p_"^ HlJT
Kain, aei-Hebel ahi-cha, wa-
laomer loa-iadahethi, ha-
shoruer ahi anochl.

10. Wa-iaomer meh has- p^ ^-jp ntyy np
hitha kol dhemi ahl-dha '

tzohaklm loi min-ha-ada-
inah.

11. W'hatthah, a r o u r np-JNn-|D HHN
athah rain-ha-adamah asher
phatzethah *th-phi-ha la-
kahath aeth-dhemei ahi-cha
mi-iade-cha.

12. Chi thahabod aeth-
ha-adamah, 1 o a thosseph
theth-choh-ha, la-cha nawh
wa-nad thiheieh b'aretz.

that the Hindus had formerly many sacred places, dedicated to Kywxin,
who was no other than their Siiva or Siwan, of which I have spoken
above.

v. 9. Contains no difficulty.

v. 10. H "! , the-likenesses . . . . The Hellenists seeing, or feigning
to see in Habel, a corporeal man, could not avoid seeing a man of
blood in the word "ft") : but this word, in the constructive plural, and
agreeing with the facultative C*y5J, should have caused Saint Jerome

COSMOGONY OF MOSES

133

9. And-he-said, IHOAH,
unto-Kain, where-is Habcl,
the-brother-thine? and-he-
said (answering Kain) not-
did-I-know : the-keeper of-
the-brother-mine am-I?

10. And-he-said, IHOAH,
what-hast-thou-done? t h e-
voice of-the-1 ikenesses
(identic future progenies)
of-the-brother-thine, groan-
ing-rise t o w a r d-m e from-
the-adamic (elementary
ground).

11. And-this-time, cursed
b e-thou ! from-the-adamic,
which did-open the-mouth-
its-own for- receiving those-
likenesses (future progen-
ies) of-the-brother-thine, by-
the-hand-thine-own.

1.2. Then-whilst thou-
shalt-work t h a t-a d a m i c
(elementary ground) not-
will-it-yield the-strength its-
own unto-thee : staggering
a n d-r o v i n g ( wandering
with fright) thou-shalt-be
in-the-earth.

9. Et-il-dit IHOAH, a
Kain, ou-est Habcl, le-frere-
tien? et-il-dit (repondant
Kain} : non pas-savais-je;
le-gardant du-frere-m i e n
suis-je.

10. Et-il-dit, IHOAH, que-
fis-tu? la-voix des-homogen-
eit6s (des generations iden-
tiques) du-frere-tien plai-
gnantes, s'61eve-vers-moi de
r^l^ment-adamique.

11. Et-a-ce-temps, mau-
d i t sois-tu ! de-rel6merit-
adamique, lequel ouvrit la-
bouche-sienne pour-recevoir
ces-homogeneit6s (ces g6-
nerations futures) du-frere-
tien, par-la-main-a-toi.

12. Ainsi-quand tu-tra-
vailleras cet-element-ada-
m i q u e ; non-pas-il-joiridra
don-de-force-virtuelle-sienne
a-toi: vacillant (agite d'un
mouvement incertain) et-
vaguant (agit6 d'un mouve-
ment d'effroi) tu-seras en-
la-terre.

to think that Moses meant something else. The Chaldean paraphrast
had perceived it in writing this phrase thus:

*gys^ v-)njn ri?")7~C~l The-like-generations which-future-progenies were-
2_ .-. nx VN to-proceed of-the-brother-thine, groaning-are be-
fore-me....

11. These terms are understood.

12. y), staggering.... A very remarkable root which, with

134 THE HEBRAIC TONGUE RESTORED

13. Wa-iaomer Kain sel- ifiy ^^ nin'^ J!p_
IHOAH gadol haon-i mi-nes-
hoa. ;

14. Hen, gherashetha ^9 ^yp DiYT TO* W"U [fl
aoth-i ha-iom me-hal phenei
ha-adamah, w'lni-phanei-
cha aes-sather, w'hallthl
nawh wa-nad ba-aretz, w'
haiah chol-mot-zea-i iahe-
regni.

the one following, assists in penetrating the nature of Kain: myster-
ious nature, the understanding of which would lead very far. This
root is used here in the continued facultative, active movement and
should be written 37*3. The radical verb which is formed from it,
3?13 , signifies to be moved about, to stagger, to wander aimlessly. One
must remark here that the sign of produced being 3, is arrested by
the sign y, which is that of material sense.

. "iJ, roving Another facultative which should be written TU .

The radical verb Tli, which is derived from it, expresses a movement
of flight, of exile; a painful agitation. The sign of division "1, replaces
in this root, the sign of material sense, with which the preceding one
is terminated.

v. 13. *}*y, the-perverseness-mine . . . . Let us consider a moment
this word, whose whole force comes from the sign i\ We have seen
in v. 2 of this chapter, that the root "pX , which characterizes in general,
the produced being, time, the world, developed the most contrary
ideas following the inflection given to the vocal sound: expressing
sometimes being, sometimes nothingness; sometimes strength, some-
times weakness: this same root, inclined toward the bad sense by the
sign y, is now fixed there and no longer signifies anything but what
is perverse. It is, as it were, the opposite of being: it is vice, the
opposite of that which is good.

And let us notice its origin: it is worthy of attention. Tin is, as
we well know, the verb par excellence, to be-being. But this verb,
ceasing to be absolute in particularizing itself in speech, can be cor-
rupted: that is to say, the vocal sounds which constitute it can be
materialized in passing into consonants. This is what happens in the
word ~ "in, where the intellectual sign "i . becoming extinct, indicates

COSMOGONY OF MOSES 135

13. And-he-said, Kain, 13. Et-il-dit, Kain, a-
unto-lHOAH, great-is the- IHOAH, grande-est la-per-
perverseness-mine b y-t h e- versite-mienne par-la-puri-
cleansing. fication.

14. Lo ! thou-hast-driven- 14. Voici ! tu-as-chasse" 1'
out mine-own-self this-day, ipseit6-mienne ce-jour, de-
from-over-the-face o f-t h e- dessus-la-face de-relment-
adamic: then-from-the-face- adamique: donc-de-la-face-
thine shall-I-be-hid, and-T- a-toi je-me-cacherai-avec-
shall-be-staggering and-rov- soin, et-j'existerai tremblant
ing in-the-earth : and-he- et-vaguant-en-la-terre : et-il-
shall-be, every-one finding- sera, tout-trouvant-moi, le-
me, he-who-shall-slay-me. qui-accablera-moi,

thenceforth, only a calamity. Nevertheless, the root of life nn, remains
there still, and this word receives from it enough force to designate
sometimes desire, and the substance which is its object: but if this
root is altered entirely, as in my then nothing good subsists: it is
perversity, the absolute depravation of being.

Now, from the verb DTi , to be-being, was formed the root }",N or
Tin, by the addition of the final character ] , image of every increase
and sign of produced being: we have seen its several acceptations.
It Is in the same manner that, from the verb, mj? to be depraved,
perverted, is formed the substantive ]12 or py , whose signification
and origin I have just explained.

v. 14. " Jil.T , he-who-shall-slay-me Here, by the effect of an

ellipsis of another kind, is a verb, employed according to the positive
form, active movement, third person future, which is transformed
into a qualificative noun, in order to become the epithet of every
being who finding Kain. shall slay him.

v. 15. pb, thus-saying This is the assimilative preposition

p inflected by the directive article b. The Hellenist translators who
have seen the negation X^ are evidently mistaken, as is proved by the
Samaritan and Chaldaic paraphrasts who read it as I have.

Dpi", he-shall-br-caused-to-raise This expression is remarkable

for the manner in which it has been misinterpreted by nearly all the
translators Moses did not say, as he has been made to say, that he

136 THE HEBRAIC TONGUE RESTORED

15. W a -i 4 o m e r 1 ' 6 pn jhrr^ p 5 ? niJT
IHOAH, la-6hen chol-horeg .

Kain shibehathim iukkam I-P-? ' '!'"T- ^^ T - ^R!

waiashem I H A H TKaiji -^3 1flN"fll3n
aoth 1'billethi haccoth ^oth-
6 chol motzae-d,

16. Wa-ietzae Kain mi-
1'phene! IHOAH wa-lesheb b'
seretz-nod kidemath heden.

0*"$

17. Wa-iedah Kain aeth-
aisheth-6, wa-thahar wa-
theled aeth-Hanoch, wa-ihi-
boneh whir, wa-ikerashem
h a-w h i r dhe-shem b e n-6
Handch.

who shall kill Kain shall be punished seven-fold; but that he who shall
slay him shall give him seven times more strength. The verb Clp,
which is used in this instance, is the same as the one used in v. 8. of
this chapter, to depict the action of Kain being raised against his
brother. This must not be forgotten, for this verb is purposely re-
peated here. Moses has employed it according to the excitative form,
passive movement, future tense. He would have it understood by
this, that Kain shall influence in such a manner the being who would
slay him, that this being shall himself receive the blows which he
believes will fall upon Kain, and increase sevenfold his strength in
thinking to annihilate it

v. 16. All these terms have been explained.

COSMOGONY OF MOSES

137

15. And-he-declared-his-
will unto-him, IHOAH, thus
saying ; ever y-one-slaying
Ka/in, seven-fold he-shall-
be-caused-to-raise (Kain) :
and-he-put, IHOAH, unto-
Kain, a-token, in-order-that-
not-at-all could-strike-him,
everyone-finding-him.

16. A n d - h e-withdrew,
Kain, from-over-against the-
face of-lHOAH, and-dwelt in-
the-land of-the-banishment,
(of the staggering with
fright ) t h e- foregone-prin-
ciple of-temporal-sensible-
ness.

17. And-he-knew, Kain,
the-intellectual-m a t e-h i s-
own (his volitive faculty) :
and-she-conceived a n d-she
bare the-self sameness of-
Henoch, (the founder, the
central might) : then-he-
builded a-sheltering-w a r d,
and-he-designated-the-name-
of-that-ward by-the-name of-
the-son-his-own Henoch.

15. Et-il-d6clara sa-vo-
Iont6 a-lui IHOAH, ainsi di-
sant ; tout-accablant Kain
les-sept-fois il-fera-exalter
Kain: et-il-mit, IHOAH, a-
Kain un-signe afin-de-nulle-
ment-pouvoir frapper-1 u i,
tout-trouvant-lui.

16. Et-il-se-retira, Kain,
de-devant le-face de-lHOAH;
et-il-alla habiter dans-la-
terre d'exil t^e la dis-
sension de Teffroi), Tan-
teriorite temporelle de-la-
sensibilit6-616mentaire.

17. Et-il-connut, Kain
la-femme-intellectuelle-sien-
ne (sa facult6 volitive) : et-
elle-con^ut et-elle-enfanta T-
existence-de-ff e n o c h (la
force centrale, c e 1 u i qui
fonde) : ensuite-il-f u t-di-
fiant un-circuit-de-retraite,
(un lieu fort) et-il-d6signa-
le-nom-de-ce-circuit par-le-
nom-du-fils-a-lui, Henoch.

v. 17. Tj'in, Henodh.... Again I urge the reader to give close
attention to the proper names; for to them Moses attaches great
importance. The greater part of the hieroglyphic mysteries are now
In the form of these names. The one referred to In this passage, Is
composed of the two roots 'jn and ?]X . The first }n , characterizes
proper, elementary existence: It Is a kind of strengthening of the
analogous root }n, more used, and which designates things In general.
The second *)K, contains the Idea of every compression, of every
effort that the being makes upon itself, or upon another, for the

138 THE HEBRAIC TONGUE RESTORED

18. Wa-i.waled la-Hanoch TVJfl "TVITrW
fpth-W h i r a d, w'Whirad t *
ialad feth-Mehoujajel w'Me-
hoiijasel ialad seth-Methou- f
shaael ialad aeth-Lamech.

19. Wa-ikkah-16 Lamedh
shethi nashiin, s h e m ha-
ahath Whadah, w'shem ha-
shenith Tzillah.

purpose of fixing itself or another. The verb which comes from these
two roots, T^n signifies to fix, to found, to institute, to arrest any
existence whatsoever.

It is from a composition quite similar, that the personal pronoun
*D*iK, myself, in Hebrew, results; that is to say ]X or }~, the finished,
corporeal being, 7}1N, founded, *, in me.

v. 18. TVJ7, Whirad This noun is formed from two roots

-fi2 and fl: the first "!li\ offers the idea of all excitation, ardour,
interior passion: the second T! f depicts proper, indefinite movement,
as that of a wheel, for example. For the rest, consult Radical Vocabul-
ary for these roots and those which follow.

Mehoujael This is the verb ^n, to manifest, to

announce, to demonstrate, employed as facultative, according to the
intensive form, by means of the initial character 72 and terminated
by the root ^X, which adds the idea of strength and unfoldment.

bXEintt, Methoushael This noun comes from two distinct

roots. The first ffltt, designates death: the second ~X, characterizes
every emptiness, every yawning void, every gulf opened to swallow
up. In the hieroglyphic formation of the word SxEir?:, the con-

COSMOGONY OF MOSES

139

18. A n d-it-was-caused-
to-beget unto Henoch the-
selfsameness-o f-lF h i r ad ,
(stirring-up motion, self-
leading passion): and
W h i r a d begat Mchujael
(elemental manifestation of
existence) and-Mehujael be-
gat Methushael, (death's
fathomless pit) : and-Neth-
ushael begat Lantech (the
tie of what tends to dissolu-
tion, thing's pliant bond).

19. And-he-took -unto-
him, Lantech, two corporeal-
wives (two natural facul-
ties) ; the-name of-the-one-
was WJtadah, (the periodic,
the testifying) and-the-name
of-the-second, Tzillah (the
deep, the dark).

18. E t-i 1 f u
duire a-Henoch 1'existence-
de-Whirad, (le mouvenaent
excitateur, la passion, la vo-
lonte conductrice);et-
Whirad produisit celle-de-
Mehoujael (la manifestation
de Fexistence) et Mehou-
jael produisit celle-de-1/e-
thoushacl, (le gouffre de la
mort), et-Methoushael pro-
duisit-celle-de-Z/awec/i (le
noeud qui saisit la dissolu-
tion et 1'arrete; le lien flex-
ible des choses).

19. Et-il-prit-p o u r-1 u i,
Lantech., deux epouses-cor-
porelles, (deux facultes phy-
siques) : le-nom de-la-pre-
miere etait-Whadah (la
priodique, 1'evidente) : et-
le-nom de-la-seconde, Tzillah
(la profonde, 1'obscure, la
voilee).

vertible sign of the first root 1, has been transposed to serve as liaison
with the second, to which has been joined by contraction, the syllable
btf whose signification I have given.

TpV, Lamedh.... The roots of this name are clear and simple.
It Is, on the one part, '/, which contains all ideas of cohesion and
agglutination, and on the other Tp , which develops all those of lique-
faction, dissolution, prostration, submission, etc. Therefore, this name
characterizes the kind of bond which prevents a thing, at first vehem-
ent, violent, and now subdued, softened, cast down, ready to be dis-
solved, from being dissolved and from being wholly dissipated.

The reader can observe that Lantech is here the descendant of
Adam, by Kain in the sixth generation, because we shall see reappear
another who shall be by 8eth, in the eighth.

v. 19. CTJ ".IB, two-corporeal-wives I beg the attentive

140 THE HEBRAIC TONGUE EESTOBED

20. Wa-theled Whadah rrn NIP? *?^"n# PHI?
feth-Jabal, houa haiah abi
Isheb aohel w'mikeneh.

21. W'shem ahi-6 Jou- ag JTPT Kin *?3V VP7N DPI
bal, houa halah abi chol-
thophesh chi-nor w'hougab.

reader to remember that intellectual man 2TX, Atsft, had not yet
appeared upon the cosmogonical scene, and that Moses had only named
universal man C1X , Adam, when he mentioned for the first time
intellectual woman HEX, Aishah, volitive faculty of universal man.
Thus it is, that the name of the Adamic element nttlX, had preceded
the name itself of Adam. The hierographic writer follows still the
same course. Corporeal man S?*2X, ^Enosh, is not born, and behold
already corporeal woman who appears as the double physical faculty
of the cosmogonic being, designated by the name of Lamech, descendant
of Kain.

I shall not dwell now upon the radical etymology of the word
which Moses uses on this occasion. I shall wait until making the
analysis of the name itself of corporeal man tf*3X, from which it is
derived. For the moment, I shall only observe that corporeal woman
is not presented as such, but as divided in two physical faculties,
Whadah and Tzillah, the evident and the veiled, whose productions
we are about to see.

my, Whadah In this proper name should be seen the root

TIJ>, which characterizes the periodic return of the same thing, its
evidence and the testimony rendered.

nVlt, Tzillah This name is attached to the root VlS. which

COSMOGONY OF MOSES

141

20. And-she-bare, Wha-
dah, the-self sameness of-
Jabal, (the over flowing,
the waterish, the plenty of
nature) he- who was the-fa-
ther (founder) of-theabode-
aloft, (repairing distin-
guished place) and-of-the-
own-making-might, (lawful
property).

21. And-the-name-of-the-
brother-of-him was-J u b a I,

(universal effluence, prin-
ciple of sound, jubilation,
thriving) he-who was the-
father (founder) of-every
conception, hint-brightness-
like an d-love- worthy (use-
ful and pleasing arts).

20. Et-elle-enfanta Wha-
dah ce-qui-concerne-Ja6a/,
(le flux des eaux, Pabon-
dance naturelle, la ferti-
lite), lui-qui fut le-pere-
(le cr6ateur) de 1'habita-
tion-elevee (lieu de retour
fixe et remarquable, ) et-de-
la-force-concentrante et- ap-
propriatrice, (la propriete).

21. Et-le-nom du-frere-a-
lui Gtait-Joubal, (le fluide
universel, le-principe du son
celui qui communique la
joie et la prosperity), lui-
qui fut le-pere de-toute-con-
ception-lumineuse et-digne-
d 'amour (de toutes les
sciences et de tous les arts
utiles et agreables).

designates a depth to which the light cannot penetrate, a dark, gloomy
place; a shadowy, veiled thing, etc.

v. 20. Var 1 , Jabal This is the root ^3 or Vl2 spoken of in v.

2 of this chapter, verbalized by the initial adjunction *.

n3pW, and-of-the-own-making-might I refer the reader to v.

1 and 2 of this chapter, wherein I have spoken of the root p, and of
the verbs ]1p and n:p, which are drawn from it. This root, which
develops here the idea of taking possession, of property, is governed
by the plastic sign of exterior action 73.

v. 21. bl*r, Jubal This name is attached to the same root

as that of Jabal, but it is taken In a loftier sense, by means of the
sign *i, which makes it a continued facultative. The Hellenists have
seen in this Jubal. a player upon the psaltery and harp; and Saint
Jerome, a master of song upon the harp and upon the organ ! this
latter translator has only followed the Chaldaic targum.

142 THE HEBRAIC TONGUE RESTORED

22. W'Tzillah gam-hia ^frriN m 1 ?* N'H'DJ
ialedah aeth-Thoubal-Kain
lotesh chol-horesh nehosheth
w'barzel, w'ahoth Thoubal-
Kain Nahomah.

23. Wa-iaomer Lemedh 1' ;f?y) mi? VJ&tf?
nashai-6 Whadah w'Tzillah,
shemahan kol-i noshei Le- 'W?
mech, ha-azennah amerath-
i dhi aishharagthi rphitzeM
w'ieled l'habburath-i.

1133, brightness ---- This word which these same interpreters
have made to signify a harp, is only the word TiJ light, or glory,
inflected by the assimilative article D. The reader has observed a
great number of blunders which have no other source than the over-
sight of this important article.

1, and-worthy-oj-love ____ I cannot conceive how one has seen
here a psaltery or an organ, since it is known that the Hebrew word
333? signifies loving attention, and that its Arabic analogue >-^ expresses
that which leads to admiration, joy and happiness. All these errors
proceed from having taken the facultative US "in, to be comprehending,
seizing, in the material sense, instead of the spiritual; that instead
of seeing an effect of the intelligence, one has seen a movement of the
hand.

v. 22. 'pp-VDin, Thubal-Kain ____ It is always the same root >D,
from which are formed the names of Jabal and Jubal; but ruled on
this occasion by the sign of reciprocity n The name of Kain, which
is added to it, has been explained as much as it could be, in v. 1, of
this chapter.

ntty J , Nawhomah ---- The root CI> contains all ideas of union,
junction, bringing together: it is, on the one part, the sign of material
sense and on the other, the plastic sign of exterior action, which, as

COSMOGONY OP MOSES

143

22. And TziUah also, she-
b a r e w h a t-relates-to-TViu-
bal-Kain (mutual yielding
of the central might), whet-
ting ever y-cutting-b r a s s
and-iron : and-the-kindred-
of-Thubal-Kain was Naw-
homah (meeting might, so-
ciableness).

23. And-he-said, Lantech,
u n t o-t h e-corporeal - wives-
his-own, his bodily facul-
ties) Whadah, aud-Tzillah:
hearken-to the-voice-m i n e,
ye-wives of-Lamech; listen-
to-the-speech-mine : f o r-a s
the-intellectual-man (that
is to say, man individuated
by his own will) I-have-
slain-for-the-stretching (sol-
ution, freedom ) -mine ; and-
the-p r o g e n y ( particular
stock) for-the framing-mine
(in society) :

22. Et-Tzillah aussi, elle-
e n f a n t a ce-qui-concerne-
Thoubal-Kain (la diffusion
abondante de la force cen-
tral ) , aiguisant tout-coupant
d'airain et-de-fer: et-la-par-
ente de Thoubal-Kain fut
Naichomah (la sociation, 1'-
aggregation).

23. EUl-ddt, Lantech,
aux e p o u s e s corporelles-
siennes (ses facultes physi-
ques) Whadah et-Tzillah:
e c o u t e z 1 a-voix-mienne,
epouses de-Lantech; pretez
Toreille-a la-parole-a-m o i :
car comme rhomme-intell-
ectuel (rhomme individual-
ist par sa propre volonte)
j'airaccab!6 (d^truit) pour-
la-dilatation (la solution, la
libre extension )-mienne, et-
la-progeniture (la ligne"e, la
famille particuliere), pour-
la-formation-a-moi :

final character, offers the image of generalization. Taken as noun,
this root designates a people; as relation, it acquires a copulative force
and signifies with. In this instance it is employed as continued facultr
ative, passive movement, feminine, and signifies literally, the-becoming-
united, assembled, formed by aggregation.

v. 23 This is one of the verses of the Cosmogony of Moses,

that its translators have mutilated the most. I beg the reader to ex-
amine this Latin which is the exact translation of the Greek: "Dixitque
Lamech uxoribus suis Adae et Sellse: audite vocem meam, uxores
Lamech, ausculate sermonem meum; quoniam occidi virum in vulnus
meum et adolescentulum in livorem meum." This is to say, that after

144 THE HEBRAIC TONGUE RESTORED

24. Chi shibehathalm iuk- tlD 1 ?') Tp Dp*
kam Kain, w'Lemech shibe-
hairn w'shibehah. '

all the emphasis that Lamech has given to make his wives listen, he
ridiculously tells them that he has killed a man to his wounding, and
a young man to his hurt. Let us examine the real meaning of this
phrase.

ETN, the-intellectual-man ---- As I have had occasion to state
several times, the Hebraic tongue possesses many expressions to
designate man. These expressions, formed with high wisdom, all
contain a figurative and hieroglyphic sense beyond the literal one. I
have taken care to make an exact analysis of them according as they
present themselves to me. I have already explained the name of Adam,
universal man, and that of Aish, intellectual man, and made clear the
difference. The reader can review what I have said upon this subject
in v. 6, ch. 1, and in v. 23, ch. II. The name of &nosh, corporeal man,
has not yet been presented for our examination; but we have already
seen the physical faculties which lead to it. These several expressions
for designating man, are very far from being synonyms. Moses who
carefully distinguishes them, places and uses them with an infinite
art. The one referred to here, is not corporeal man, as its trans-
lators would believe, but intellectual man; that is to say, man
individualized by his efficient will. Therefore it is not a man, properly
so-called, that Lamech kills, but the moral individuality of man which
he causes to disappear. He does not kill it "in vulnus", to his wound-
ing, to Lamech's, which has no sense.

, for-the-stretching-mine ____ That is to say for my extension,
for the free exercise of my forces. This is proved beyond question, by
the root y, whence this word is derived, and which is related to all
ideas of diffusion, of loosening, of setting at liberty. The Chaldaic
n-XB, the Syriac {^ , the Samaritan 3f/]JJ. the Arabic <ya all give
evidence in favour of this meaning.

1^1, and-the-progeny ---- This is not a young man, "adolescen-
tulum" which Lamech kills or destroys, it is the spirit of the race,

COSMOGONY OF MOSES 145

24. So-seven-fold it-shall- 24. Ainsi les-sept-fois il-

be - caused - to - raise Kain, sera-fait-exalter Kain, et-

and Lantech seventy and- Lamech septante et-s e p t-

seven-fold. fois.

the lineage, the filiation, which he sacrifices with B*K, individualized
man, by his will, and this is why:

, for-the-framing-mine.... The term is clear as daylight.
Not only the root ID, a son, and the verb K'h3 to create, whence this
word is derived, lead to this meaning, but also the analogous verbs
used in Chaldaic, Syriac, Ethiopia, etc., leave no doubt in this regard.
Now, let the reader consider whether there is anything more just than
this phrase, wherein Lamech, considered as a certain bond destined
to arrest the dissolution of things, as a legislative force, announces,
that to extend general liberty, he has destroyed the moral Individuality
of man; and that, to form the great family of peoples, he has destroyed
the spirit of the particular family, which is opposed to him.

Whatever Lamech imay be, and neither can I, nor do I wish to
explain his origin, he is, as we have seen, the bond of that which is
subdued in his passion: for, he has two corporeal wives, or rather
two physical faculties which give him; Jabal, principle of aqueous
effusion, whence come terrestrial fertility, the settling of wandering
tribes and property; Jubal, principle of ethereal effusion, source of
moral affections and of happiness: Thubal-Kain, principle of central or
mercurial effusion, whence result physical power, metals, and the
instruments that they furnish; and finally, Nawhomah, principle of
union in society. This is a chain of ideas which leaves nothing to be
desired and which throw* upon the phrase alluded to, a light that I
believe irresistible.

T. 24. cpv, it-shall-be-caused-to-raitc ---- What I have said
concerning this word, can be reviewed in v. 15 of this chapter. That
which was applicable then to .Kain, has become so for Lamech, but in
a much more eminent degree.

146 THE HEBRAIC TONGUE RESTORED
25. Wa-iedah Adam h6d -^fn Ifitf' NVltf Titf DIN JT!* 1

Sheth, dhi-shath 11 ^Elohlm, finfl "IHtf )TTJ

zerah aher thahath Hebel

dhi harag-6 Kaln. J P

T. 25. no, Sheth The signification of this name is of the

utmost importance for those seeking to penetrate the essence of things.
This name, as mysterious as those of Kain and flab el could never be
translated exactly. All that I can do is to furnish the means necessary
for unveiling the hieroglyphic depth. First let us examine the root
The two signs which compose it are V , sign of relative duration and
of movement, and that of reciprocity, of mutual tendency, of the liaison
of things, n. United by the universal, convertible sign, they form
the verbal root rVKB, which is related to every action of placing, dis-
posing, setting, founding. Considered as noun, the root D27, signifies
foundation, in all of the acceptations of this word, and depicts the
good, as well as the bad, the highest, as well as the lowest of things.
It can signify also, every kind of beverage, and provides the verb n*VD
to drink; because it is water, which, by its determined movement, in-
dicates always the deepest place, that upon which is placed the found-
ation.

But not only does the word IW express at once, the foundation of
things, and the element which inclines to it, but it also serves in
Hebrew, to designate the number two, in its feminine acceptation, and
in Chaldaic, the number six. I shall not speak now concerning the
signification of these numbers, because it would engage me in details
that I wish to avoid: later on I shall do so. Suffice to say here, that
the name of Sheth, or Seth, presents itself, as those of Kain and of
Habel, under two acceptations wholly opposed. We have seen in treat-
ing of the latter two, that if Kain was the emblem of force and power,
he was also that of rage and usurpation; we have seen that if one
considered Babel as the emblem of thought and of the universal soul.

COSMOGONY OF MOSES 147

25. Afld-he-knew, Adam, 25. Et-il-connut, Adam,

again, the-intellectual-mate- encore, l'6pouse-intellectu-

his-own (his efficient voli- elle-sienne (sa facult6 voli-

tive faculty) : and -she-bare tive efficiente) : et-elle-en-

a-son ; and-she-assigned for- fanta un-fils ; et-elle-assigna

name-to-him Sheth ( the c e-n o m-a-1 n i Sheth (la

bottom, the site) : for-thus base, le fondement) : parce-

(said she) he-has-settled- qu'ainsi il-a-fonde pour-

for-me, HB-the-Gods, a-seed moi, (dit-elle) LUi-les

other of-t h e-a ba t e m e n t Dieux, une-semence autre

(falling-down) ofHabel, de-1'abattement d'Habel,

whilst he-slew-him, Kain. lorsqu'il-accabla-lui, Kain.

he was also regarded as that of nothingness and of absolute void:
now, Sheth is the object of a contrast no less striking. The Hebrews,
it is true, have represented him as the type of a chosen family; the
historian Josephus has attributed to him the erection of those famous
columns, upon which was carved the history of mankind and the
principles of universal morals; certain oriental peoples and particularly
those who make profession of sabaeanism, have revered him as prophet;
indeed many of the gnostics called themselves Sethians: but it is
known, on the other hand, that the Egyptians confusing him with
Tj/phon, called him the violent, the destructor, and gave him the odious
surnames of Bubon and of Smou: it is also known that the Arabs
considering him as the genius of evil, called him Shathan, by adding
to his primitive name tW the augmentative final p. This terrible
name, given to the infernal adversary, Satan, in passing into the
Hebraic tongue with the poems of Job, has brought there all the un-
lavourable ideas which the Arabs and the Egyptians attached to the
name of Seth, Sath or Both, without harming, nevertheless, the poster-
ity of this same Sheth, whom the Hebrews have continued to regard
as the one from whom men, in general, and their patriarch, in part-
icular, drew their origin.

nnn, of-the-abatement This word is one of extreme import-
ance for the understanding of this verse. It indicates clearly, the
source of this new seed from which Sheth has been formed. The
Hellenists and Saint Jerome, took care not to see nor render it. The
Samaritan translator is the only one who has given it attention. He
has rendered it by J/jJ^C transition, mutation, misfortune.

148 THE HEBRAIC TONGUE RESTORED

26. WTSheth gam-houA jopn p ' ^ Wfl ' D
iullad-ben, wa-iker& aeth- u

shem-6 ^nosh az hoiihal li- *"$?/
kerod b'shem IHOAH.

v. 26. ft'tiX, corporeal man This is the third name -which

Moses has employed to designate man. By the first, 2")X, he designa-
ted universal man, divine similitude; by the second, U"X, he charac-
terized intellectual man, considered relative to the volitive faculty,
free and efficient, which individualizes him and makes him a particular
being; now he considers man in . relation to his physical faculties,
and he calls him ETiJX corporeal man.

Let us examine the inner composition of this third name. Two
roots are found here contracted, E^-pX. The first "pX develops, as I
have already said, the contradictory ideas of being and nothingness,
of strength and weakness, of virtue and vice. The second ETiJ, ex-
presses the instability of temporal things, their caducity, their infirm-
ity. This last root is found in the Arabic ^ f in the Syriac _j ,
and is recognized easily in the Greek voffetv, which is derived from it.

Thus constituted, the word ETOX produces its feminine HE73: but
here the hieroglyphic meaning is discovered. I have already remarked
that Moses or his instructors, wishing to draw from the intellectual
principle t^X, the volitive faculty HEX, makes the sign of manifesta-
tion disappear. Now, in order to deduce the physical faculties of
the corporeal being E"OX they suppress the initial sign of power N,
and that of light * , and put the word E?J thus restricted, in the
masculine plural Q-UX a number which, as we have learned by the
Grammar is confounded with the dual feminine.

Here already are three different names given to man, considered
as universal, intellectual or corporeal, of which the translators have
made no distinction. Further on we shall find a fourth. I urge the
reader to reflect upon the gradation that Moses has kept in the
employment of these terms. At first, it is the Divinity who creates C"1X
Adam, universal man, and who gives him for companion HEX, efficient
volitive faculty. This faculty, become mn Hewah, elementary life,
creates in its turn ETX, intelligent being, man individualized by his
will. Afterward, it is the intellectual being, -who, under the name of
<3heth, son of Adam, brings forth corporeal man ETiJX, &nosh, but
already the physical faculties BT3 Noshim, had been named as wives
of Lamech, descendant of Adam, by Kain in the sixth generation.

I beg the reader also, to compare carefully Kain and Sheth, and
the posterity of the one, with the posterity of the other. If he recalls

COSMOGONY OF MOSES 149

26. And-unto-/ie/valso- 26. Et-k-Sheth, aussi-lui,

him, it-was-caused-to beget il-fut-fait-engendrer un-fils:

a-son ; and-he-assigned for- et-il-assigna ce-n o m-a-1 u i

name-to-him SEnosh (cor- JEnosh (Thomme corporel),

poreal man), then it- was- alors il-fut-esp6rer, selon-P

caused-to-hope by-the-call- action d'invoquer 'au-nom

ing-upon in-the-name of- de-lHOAH.
IHOAH.

that Kain produced Henoch and if he examines now the one which
produces Sheth, he will find that the name of JEnosh, here referred to,
differs only from the former by a certain softening in the characters
of which both are composed. The vowel n, which begins the name of
Henoch, indicates a painful effort; the consonant 3, -which terminates
it, a sharp compression:' on the contrary, the vowel N which begins
that of JEnosh, announces a tranquil power, and the consonant
which terminates it, a gentle movement relative to a transient dura-
tion. Henoch arrests, fixes, centralizes: ^nosh lets go, relaxes, carries
to the circumference.

Vnin, it-was-caused-to-hope The verb Sin, In question here,

springs from the root Vn, which presents the idea of a persevering
effort, of a sharp tension. As verb, it would mean in this instance,
for it contains besides a great number of acceptations, to suffer with
patience one's misfortunes, to hope, to place faith in something. It is
employed according to the excitative form, passive movement, third
person, past tense. I urge the reader to note with what adroitness,
Moses, producing upon the scene of the world corporeal and suffering
man, gives him the necessary firmness to support his sorrow coura-
geously, by putting his hope in the invocation of the Sacred Name of
the Divinity.

I urge the reader to refer constantly to the Radical Vocabulary to
obtain a more ample account of the roots that I have often only in-
dicated. This research will be especially useful in the chapter which
follows.

150 THE HEBKAIC TONGUE KESTOKED

SEPHEE BER^SHITH *)-;

Zeh Ser tho-ledoth
Adam b'iom beroa ^Elohim niD"p DTK

2. Zacher w-nekebah QHN T"On DH3 H3.l ")3

aTw^rfSh
Adam b'iom bi-baram.

3. Wa-ihi Adam shelos- ft)tf nNOI D'B' D"N PT1

Serr^rir

ikera aeth-shem-6 Sheth.

v. 1. All these terms have been previously explained.

v. 2. DttE, universal-name This is the substantive DTP , to

which Moses here adds the final collective sign n, to leave no doubt
as to the universal signification which he gives to Adam. I wish to
call particular attention to this sign, as I shall refer to it again upon
a very important occasion.

v. 3. !~l3tZ7, of -being' s-temporal-revolving-change. . . . Before ex-
plaining this word, I believe it advisable to give the etymology of the
names of the numbers about to be presented in this chapter. These
names are not placed undesignedly or simply introduced in chronolo-
gical order, as has been supposed. Those who have understood them
in their strict acceptations, and who have taken them literally as

COSMOGONY OF MOSES 151

GENESIS V. COSMOGONIE V.

1. This-is the-book of-the
symbolical-progenies o f -
Adam, at-the-day that-creat-
ing, HE-the-Gods, Adam
(collective man) in-the-like-
making-like HiM-the-Gods,
he-made the-selfsameness-
his.

1. Ceci-est le-livre des-
caracteristiques-generations
d'A d a m, des-le-jour que-
creant, LUi-les-Dieux, Adam
(Thomme universel) selon-
1'action-assimilante de-LUi-
les-Dieux, il-fit 1 a-s e i t e-
sienne.

2. Male and-female, he-
created-them; and-he-
blessed-them, and-he-assign-
ed this-u niversal-name
Adam, at-the-day, of-the-be-
ing-ereated-them - universal-
ly.

3. And-he-was-b e i n g,
A dam, three-tens and-one-
hundred (extension, stret-
ching), of-being's temporal-
revolving-change ; a n d-he-
begat by-the-like-making-
like-himself, in-the-shadow-
his-own (an issued off-
spring) a n d-h e-assigned
this-name-to-him, Sheth.

2. Male et-femelle il-crea-
eux ; et-il-benit-eux ; et-il-
a s s i g n a ce-nom-universel
Adam, des-le-jour d'etre-
crees-eux-universellement.

3. Et-il-exista, A d a m,
trois-decuples et-une-cen-
taine (une extension), de-
mutation-temporelle-ontolo-
gique; et-il-genera selon-P
action-d'assimiler-a-lui, en-
ombre-s ienne (un etre
^mane) et-il-assigna-ce-nom-
a-lui, Sheth.

being applied to days, months or years, have proved their ignorance
or their bad faith. To believe that Moses has really restricted to a
duration of six days, such as we understand them today, the act of
universal creation, or that he here restricts the lives of the cosmogonlc
beings of which he speaks, to a certain number of years such as we
calculate them, is to do him gratuitous injury, and treat him in this
respect, as one would treat an orator whose eloquence one condemns
before learning the tongue in which the orator is expressing himself.

152 THE HEBRAIC TONGUE RESTORED

4. Wa-ihiou imei-Adam n^n Hlltf D"1N"D WT1
aharei holid-6 seth-Sheth '
shemoneh moth shanah,
wa-ioled banim w'banoth.

I believe I have made it sufficiently understood that the word D*"
day, by which Moses designates the phenomenal manifestations of the
act of the creation, should be applied to a certain revolution of light,
which the genius of this wonderful man, or of his instructors, had
foreseen. In the note which follows I shall explain, that the word
."OB, which has been translated by year, signifies an ontological, tem-
poral duration; that is to say, relative to the diverse mutations of
the being to which it is applied. I shall omit in the following, the
ontological epithet, in order to avoid delays, but it is implied. Here
are the names of numbers.

I. "ins, one. The root "jn, from which this word is formed, and
which is sometimes taken for unity itself, particularly in Chaldaic,
signifies literally, a point, a summit, the sharpest part of a thing; the
top of a pyramid. It is division arrested, subjugated by a sort of
effort; as the two signs 1 and PJ which compose it, indicate. In the
feminine it is written nnx.

II. "jr, *JE? or D"3B, two. The root }B, composed of the sign of
relative duration E, and that of produced being or growth ], contains
all ideas of mutation, of transition, of passing from one state to an-
other, of redundancy. Thus the name of this number in bringing
diversity, change and variation, is the opposite in everything from the
preceding number, which, as we have seen, arrests division and tends
to immutability. The feminine is nff, Tit- and CTIU.

III. srr?E?, three. This word is formed from the two contracted
roots snb-Vs?, as opposed in their significations as in the arrangement
of their characters. By the first Vtf, is understood every extraction
or subtraction; by the second "sfo, on the contrary, every amalgama-
tion, every kneading together, if I may use this word. Thus the name
of number three, presents therefore, in Hebrew, under a new form,
the opposed ideas contained in one and two; that is, the extraction.

COSMOGONY OF MOSES 153

4. And-they-were the-days 4. Et-ils-furent les-jours

(the manifested lights) of- (les manifestations pheno-

A d a m, a f t e r-the-causing- meniques) tii'Adam apres-le-

him-to-beget the-selfsame- faire-enfanter-a-lui 1'ipseite-

ness-of-Sheth, eight hun- de-Sheth, huit centaines de-

d r e d s of-revolving-change : mutation-temporelle : et-il-

a n d-he-t e e m e d sons and- genera fils et-filles (une

daughters (many issued be- foule d'etres eman&s),
ings).

consequence of the division, becomes a kind of relative unity. This
new unity is represented in a great many words under the idea of
peace, welfare, perfection, eternal happiness, etc.

IV. yDlK, four. I have spoken of this word in v. 10 of chapter
II; it is needless to repeat. Its root 21 involves every idea of
strength, of solidity, of greatness, resulting from extent and numerical
multiplication.

v. EEn, five. This word expresses a movement of contraction
and of apprehension, as that which results from the five fingers of
the hand grasping a thing, pressing tightly and warming it. Its
root is double, on, the first, designates the effect of the second, EJS,
that is to say, the former depicts the general envelopment, the heat
which results and the effect of the contractile movement impressed
by the latter.

VI. W3, six. The root W contains all ideas of equality, of
equilibrium, of fitness, of proportion in things. United to the sign
of relative duration E in order to form the name of this number,
it becomes the symbol of every proportional and relative measure.
Tt is quite well known that the number six is applied in particular,
to the measure of the circle, and in general, to all proportional
measures. One finds in the feminine, TWO, and the Chaldaic reads
HE : which is not unlike the name of number two; furthermore,
between these there exist great analogies, since six is to three, what
two is to one; and since we have seen that three represented a
sort of unity.

VII. yiV, seven. One can review v. 3, chapter II, wherein I
have given the origin of this word and stated why I attach to it
ideas of complement, of accomplishment, and of the consummation
of things and of times.

VIII. nJEU, eight. This word springs from the double root
DIE? and p?3. By the first D\V, is understood the action of placing,

154 THE HEBRAIC TONGUE RESTORED

5. Wa-ih!.ou ehol-imei n~")^ DIN 'P'^D VJT1
Adam asher-hal theoshah

ma>6th shanah w-sheloshlm '*W W $# niKD Wf?
shanah, wa-lamoth.

of putting one thing upon another; by the second "(ITS that
of specifying, of distinguishing by forms. It is therefore, the
accumulation of forms that should be understood by this number.
This signification is made obvious by that of the verb y.EE, which
means literally, to fatten, to make larger.

IX. jran, nine. The root yv , which signifies literally, lime,
cement, draws with it all ideas of cementation, consolidation, restora-
tion, conservation, etc. The verb yVD, which comes from it, expresses
the action of cementing, plastering, closing carefully. Therefore the
name of this number, being visibly composed of this root yv , gov-
erned by the sign of reciprocity n, should be understood as cementa-
tion, as mutual consolidation. It maintains with number three, a
very intimate relation, containing like it, ideas of preservation and
salvation.

X. "iWf ten. This is to say, the congregation of power proper,
of elementary motive force. This meaning results from the two con-
tracted roots YtfTJJ. By the first 2?1\ is understood, every forma-
tion by aggregation; thence, the verb nlEy to make; by the second,
"12? , every motive principle; thence, the verb 112? to direct, to govern.

In going back now over these explanations, the general significa-
tions of the Hebraic decade can be given as follows:

1, principiation and stability: 2, distinction and transition: 3,
extraction and liberation: 4, multiplication: 5, comprehension: 6, pro-
portional measurement: 1, consummation, return: 8, accumulation of
forms: 9, cementation, restoration: 10 aggregation, reforming power.

Excepting number twenty, which is drawn from number ten by
the dual O*"!2?i>, 20, all decuple numbers, from 30 to 90 are formed
from the plural of the primitive number; in this manner: 30, DT^>E7:
40, D^yJlX: 50, B-EttH: 60, D*BN&: 70,3*222?: 80,D^72U: 90, C"5?2?n.
So that each decuple number is only the complement of its radical
number.

tt, one hundred. The name of this number Indicates an
extension produced by the desire to be extended, to be manifested.

COSMOGONY OF MOSES 155

5. And-thev-were all-the- 5. Et-ils-furent tous-les-

days (manifested lights) of jours (les manifestations

Adam (collective man) phenomeniques) dM dam

which-he-lived-in, nine hun- (Thomme universel) qu'il-

dreds of revolving-change; exista, neuf centaines de-

and-thirty of-r evolving mutatio n-temporelle, et-

change; and-he-deceased. trois-decuple de-mutation;

et-il-passa.

The root of this word mx, literally desire, is here governed by
the sign of exterior action tt. One finds the Arabic 1U expressing
to extend and to dilate. In nearly all the tongues of Asia, mah
signifies great.

^jbx, one thousand. That is to say, a very high, very strong and
very powerful principle. It is the name of the first letter of the
alphabet, X.

v. 4. H3E7 , revolving-change. . . . I now return to this word
which the length of the preceding note forced me to slight. The Hel-
lenists, and Saint Jerome following these unreliable masters, have
rendered it by ITOJ, "annus", a year. But they have, as is their
custom, restricted what. was taken in a broad sense, and applied to
a particular revolution, that which was applicable to an universal,
ontological revolution. I have already spoken of this word in v. 14.
Ch. I. Its root is \S which we have just now seen to be that of
number two and containing every idea of mutation, of variation, of
passing from one state to another. Thus the word ro *? , expresses a
temporal mutation, relative to the being which is its object. The
Hebraic tongue has several terms for expressing the idea of temporal
duration. T# characterizes the same state continued, an actual dura-
tion; as relation, we translate it by still; nn, carries the idea of
a beginning of existence, either in the order of things, or in the
order of time: in its most restricted sense, it means a monthly dura-
tion: ,"i-U is applied to the transition of this same existence, to a muta-
tion of the being: that is to say, that the being which is its object, is
not found at the end of the period which it expresses, at the same
point or in the same state that it was at its beginning: in the more
restricted sense, it is the space of a year: finally, the last of these
terms is -1C, which should mean every revolution which replaces the
being in its original state. These divers periods, always relative to
the being to which they are applied, can mean the most limited dura-

156 THE HEBRAIC TONGUE RESTORED

6. Wa-ihi-Sheth hamesh
shanim w-math shanah wa-
ioled 2Enosh.

7. Wa-ihi Sheth aharei -
holijd-o-aeth-^Enosh shebah
shanim w'shemoneh m*6th
shanah wa-ioled banim w- j-yjn?| Q^ "T^VI

banoth. " T v '

8. Wa-ihiou chol-i m e 1
Sheth s h e t h 1 m heshereh
shanah, w-theshah
shanah, wa-iamoth.

9. Wa-ihi ^Enosh thishe- 1^*5 rW D*l^'fl t^'lAK PT*1
him shanah wa-ioled aeth-
Keinan.

tion, as well as that whose limits escape the human understanding.
The numbers one, two and seven take their roots from this.

It is because the ancient periods have been restricted and par-
ticularized, that one has so badly understood the Sethites of the
Egyptians, the Saros of the Chaldeans, the Yogas of the Brahmans,
etc.

r*J21 C*3D, sons and-daughters One ought not to think that

the root p, from which these two words are derived, is limited to ex-
pressing a son. It is an emanation, literally as well as figuratively,
a generative extension, a formation of any sort whatever.

v. 5. niTI, and-he-deceased This is the verbni?2, in which the

COSMOGONY OF MOSES

157

6. And-he-lived, Sheth,
five revolving-changes and-
o n e-hundred of-revolving-
change; an d-h e-begat
jEnosh (corporeal man).

7. And-he-lived, Sheth,
after - 1 he-causing- him-to-be-
get that-same JEnosh, seven
revolving-changes, and-eight
hundred's o f- revolving-
change; and he-begat sons
and-daughters (a flocking
throng of issued beings).

8. And-they-were all-the-
dajs (manifested lights) of-
Sheth, two and-one-ten of-
revolving-change, and-nine
hundreds of revolving-
change; and-he-deceased.

9. And-he-lived, Mnosh,
nine-tens o f-revolving-
change ; and-he-begat the-
self sameness -of-Kainan
(general invading).

6. Et-il exista, Sheth,
cinq mutations et-une-cen-
taine d e-mutation-tempor-
elle; et-il-genera JEnosh, (Y
homme corporel).

7. Et-il-exista, Sheth,
apres-le-faire - enfanter-a-lui
ce-meme-JZnosh, sept mu-
tations, et-huit-centaines de-
mutation-temporelle ; e t-i 1
genera f ils et-f illes ( n n e
foule d'etres 6man6s).

8. Et-ils-furent tous-les-
jours (les manifestations
phenom6niques) de-Sheth,
deux et-un-decuple de-mu-
tation-temporelle, e t-neuf-
centaines de-mutation ; et-
il-passa.

9. E t-i 1-exista, JEnosh
neuf-d6cuples de-mutation-
temporelle; et-il produisit V
existence-de-TTainan ( 1'en-
vahissement

Chaldaic punctuation has suppressed the sign i, used in the future
tense, made past by the convertible sign 1. This verb which has or-
dinarily been translated by to die, expresses, as I have said, a sym-
pathetic movement, a passing, a return to universal seity. Refer
to Radical Vocabulary, root ntt.

v. 6, 7 and 8. Nothing more to explain relative to these terms.

v. 9. P'p , Kainan I have explained as much as possible, Kain

and his brother Sheth, and the son of Sheth, &nosh: here now is
this same J5nos7i who reproduces another Kain; but by extending,
and as it were, by diluting its primitive forces; for although Kainan

158 THE HEBRAIC TONGUE RESTORED

10. Wa-ihi .Enoshahorei mrni* H^in nnK B>u$t rn

holid-6 aeth-Keinan hamesh '

heshereh shanah w'she-
moneh ma?6th shanah : wa-
idled banim w-banoth.

11. Wa-i h 1 o u chol-imei DW K^'On 8P'W *P*"*?3
^n6sh hamesh shanim w-
theshah ma36th shanah;
wa-iamoth.

12. Wa-ihi Keinan shi-
behim shanah. wa-ioled aeth-
Maholalid.

13. Wa-ihi Keinan ahorei -,ni* IT'TIH HPT^ P/p.
holid-o apth-Maholalael ar-
bahim shanah w-shemoneh
maedth s h a n a h, w-i 6 1 e d
banim w-banoth.

may be only the word Kain to which Moses has added the augmenta-
tive final "p, it is very necessary that there should be preserved in
the posterity of Sheth, the same nature that he has in his own. It
is extended, it is diluted, as I have said, and its force which con-
sisted in a violent centralization, has diminished in proportion to its
extent. We have already observed this difference between Henoch
and 2Enosh, in v. 26 of the preceding chapter.

v. 10 and 11. These terms are all understood.

v. 12. bx^rw, Mahollael That is to say, potential exaltation,

COSMOGONY OF MOSES

159

10. And-he-lived, JEnosh
after-the-causing-him-t o-be-
g e t t h e-selfsameness-of-
Kainan, five and-one-tens of-
revolving-change, and-eight-
hundreds of-revolution ; and-
he-begat sons and-daughters
(many issued offspring).

11. And-they-were a 1 1-
the-days (manifested lights)
of-/Enosh, five revolving-
changes, and-nine hundreds
of revolution : a n d-he-de-
ceased.

12. And-he-lived, Kainan,
seven tens of-revolving-
change ; and-he-begat the-
selfsameness o f-Mahollael
(mighty rising up, bright-
ness).

13. And-he-lived, Kain-
an, after-the-causing-h i m-
to-beget thsLt-same-MahoU-
acl, four-tens of- revolving-
change, and-eight hundreds
of-revolution ; and-he-begat
sons and-daughters (many
issued offspring).

10. Et-il-exista, JEnosh.
apres-le-faire-enfanter-a-l u i
ce meme Kainan, cinq et-un-
decuple de-mutation, et-
huit-centaines de-mutation-
temporelle; et-il-genera fils-
et-filles (une foule d'etres
emanes).

11. Et-ils-furent t o u s-
les-jours ( les manifestations
phenomeniques) A'ASnosh,
cinq mutations, et neuf-cen-
taines de-mutation-tempor-
elle et-il-passa.

12. Et-il-exista, Kainan,
sept decuples de-mutation-
temporelle; et-il-genera 1'ip-
s&it&-de-Mahollael (1'exalta-
tion puissance, 1 a splen-
deur).

13. Et-il-exista, Kainan,
apres-le-faire e n f a n t e r-a-
lui ce-meme M ah oil a el
quatre-decuples de-mutation
et-huit-centaines d e-muta-
tion-temporelle; et-il-genera
fils et-filles (une foule d'
Stres Emanes).

splendour, glory. The root Vn, containing in itself all ideas of ex-
altation, is again strengthened by doubling the final character V, and
by the addition of the root bx, which expresses the force of exhaling
movement. The plastic sign):, is only there to cooperate with the
formation of the proper name.

v. 13 and 14. These terms are understood.

160 THE HEBRAIC TONGUE RESTORED

14. Wa-ihiou chol-imel
Kelnan hesher shanim w-
theshah maBoth shanah : wa*
iamoth.

15. Wa-ihi Maholalael
hamesh shanim w-shishlm
shanah wa-ioled arth-Iared.

16. Wa-ihl Maholalael tT^IH nn
ahorel holid-6 aeth-I a r e d
sheloshlm shanah w-she-
moneh maeoth shanah : wa-
idled banim w'banoth.

17. Wa-ihiou chol Ime!
Maholalael hamesh w-thisha-
him shanah w'shemoneh
maadth shanah : wa-iamoth.

18. Wa-ihi lared shet-

s 8 ha na h: wa-idled
aeth-Hanoch.

v. 15. IV, Ired Here among the descendants of Sheth is this

same Whirad, that we have seen figuring among those of Kain; but
who is presented now under a form more softened. In losing its
initial sign y, which is that of material sense, it has left its pas-
sionate and excitative ardour. The natural sense which it contains

COSMOGONY OF MOSES

161

14. And-they-were, all-
the-days, (manifested
lights) of-Kainan, ten revol-
ving-changes, and-nine hun-
dreds of-revolution ; and-he-
deceased.

15. And-he-lived, Mahol-
lael, five revolving-changes,
and-six-tens of-revolution ;
and-he-begat the-selfsame-
ness-of Ired (the steadfast
one).

16. And-he-lived, Mahol-
lael, after the-causing-him-
t o-b e g e t that-same-/red,
three-tens of-revolving-
change and-eight hundreds
of-revolution ; and-he-begat
sons and-daughters (many
issued offspring).

17. And-they-were, Bli-
the-days, (manifested
lights) of Mahollael, five
and-nine-tens of-revolving-
change and eight hundreds
of revolution : and-he-de-
ceased.

18. And-he-lived, Ired.
two and-six-tens of-revolving
change, and-one-hundred of-
revolution ; and he-begat the-
selfsameness-of-/7enor& (the
central might, and-also-the-
panging one).

14. Et-ils-furent, tous-
les-jours, ( les manifestations
phenomeniques) de-Kainan,
dix-mutations et neuf cen-
taines de-mutation-tempor-
elle; et-il-passa.

15. Et-il-exista, Mohol-
lael, cinq mutations et-six-
decuples de-mutation-tem-
porelle; et-il-produisit Tex-
istence-dVred (ce qui est
perse>6rant dans son mou-
vement).

16. Et-il-exista, Mahol-
lael, apres le-faire-enfan-
ter-a-lui ce-m6me-7 red,
trois-decuples de-mutation
et-huit-centaines de-muta-
tion-temporelle ; et-il-gen6ra
fils et filles (une foule d'
etres 6man6s).

17. Et-il-furent, tous-les-
jours (les manifestations
phenomeniques) d e-Mahol-
lael, cinq-et-neuf-d^cuples
de-mutation, e t-h u i t-cen-
taines de-mutation-tempor-
elle; et-il-passa.

18. Et-il-exista, Ired,
deux et-six-decuples de-mu-
tation, et-une-centaine de-
mutation-temporelle ; et-il-
produisit 1 ' existence - de-
Henoch (la puissance cen-
trale, et aussi le souffrant,
1'angoisseux).

is now that of perseverance, of steadfastness to follow an imparted
movement. It is true that this movement can be good or evil, ascend-

162 THE HEBRAIC TONGUE RESTORED

19. Wa-ihl Tared ahorei
holid-6 aeth-H a n 6 c h she-
moneh rna^th shanah: wa-
idled banim w-banoth.

7]ttrrn# iT'piH HnNTV

20. Wa-ihiou 6hol-iemei-

slTanah

shanah: wa-iamoth.

T)'"0*"*??

21. Wa-ihi Hanoch ha-
mesh w'shishim shanah : wa-
idled jeth-Methoushalah.

22. Wa-ithehalledh Ha-
noch aeth-ha-^lohim ahorei
holid-6 th-Methoushalah,
shelosh maeoth shanah; wa-
ioled banim w-banoth.

,., ,
N

"1*71*1

lug or descending; as is proved by the two verbs springing from the
root "ill: the one, ITrn means to govern, to dominate; the other, TiV,
signifies to sink, to descend.

v. 16 and 17. These terms are understood.

v. 18. Tfin, Henoth This name is presented here with all the

force which it has in the posterity of Kain. It is the same central
power, the same corporate force: but the posterity of Sheth influenc-
iug the moral idea which it contains, can be considered now under
the relation of repentance and contrition; that is to say, that the
pressure, the shock, which it expresses literally, can be taken figur-
atively and become a pang.

COSMOGONY OF MOSES

163

19. And-he-lived, I red,
after the-causing-him-to-be-
get that-same-//enoc^ eight
hundreds o f-r evolving-
change ; and-he-begat sons
and-daughters (many is-
sued offspring).

20. And-they were, all-
the-days, (manifested
lights) ot-Ired, two and-six-
tens-of-revolving-c h a a g e ,
and-nine hundreds of revo-
lution; and-he-deceased.

21. And-he-endured, He-
noch, five and-six-tens of re-
volving-change, and-he-be-
gat Methushalah, (eager
shaft of death).

22. And-he-trod, Henoch,
(in the steps) of-HiM-the-
Gods, after the causing-him-
to-beget that-same Methus-
halah, three hundreds of-re-
volving change; and-he-be-
gat sons an d-daughters
(many issued offspring).

19. Et-il-exista, I red,
apres le-faire enfanter-a-lui
ce-meme-Henoch, huit cen-
t a i n e s de-revolution tern-
porelle; et-il-genera fils et-
filles ( une f o u 1 e d'etres
emanes),

20. Et-ils-furent, tous-
les-j ours ( les manifesta-
tions phenomeniques) d'
Ired, deux et-six-decuples
de-mutation, et-neuf cen-
taines de-mutation-tempor-
elle; et-il-passa.

21. Et-il-exista, Henoch,
cinq-et-six-d6cuples de- mu-
tation-temporelle et-il-pro-
duisit l'existence-de-ife^OM-
shalah, (1'emission de la
mort).

22. Et-il-suivit, Henoch,
(les traces) memes-de-LUi-
les-Dieux, apres-le-faire-en-
f a n t e r-a-lui ce-meme-Me-
thoushalah, trois centaines
de-mutation-temporelle ; et-
il-g6n6ra fils et-filles (une
foule d'etres 6manes).

v. 19 and 20. The terms of these are understood.

v. 21. nbffinw, M ethushalah . . . It is no longer Whirad who is lie-
gotten by Henoch; for, in this generation, this same Whirad, changed
to Ired, has become the father of Henoch: Methushalah, whom we
have seen in the posterity of Kain, Is likewise the grandson of
Whirad. The change brought into this name is hardly perceptible. It
is always the root ME, death, which constitutes its foundation. The
word nVr, which is added, signifies literally o dart. In the posterity

164 THE HEBRAIC TONGUE RESTORED

23. Wa-ihiou chol imei
Hanofih hamesh w'shisMm
shanah w-shelosh mseoth
shanah.

24. Wa-lthehalledh Ha-

^Elohim.

of .ffain, bxEnntt symbolizes toe pttJ/ of deatfc, that is to say, a death
which precipitates and devours; whereas in that of Sheth, nVsfintt
characterizes the dart of death, that is, a death "which hurls toward
the eternity of existence. Thus Moses admits two kinds of death:
this is worthy of notice.

v. 22 and 23, Tj^nm, and-he-trod This is the verb Tjbn of which

I have already spoken in v. 8. ch. III. It is used here according to
the reciprocal form and signifies literally to be carried in every
sense; to go and come.

This action, which Moses attributes to Henoch, proves, as I
have insinuated, that it ought to be taken in a more moral sense, as
descendant of Sheth, rather than as descendant of Kain. The num-
ber 365, which is that of its temporal and ontological mutations, has
been noticed by all allegorists.

v. 24.13^X1, and nought of -him I have spoken several times

of the root ^X, and I have also shown the singular peculiarity that
it has of developing ideas most opposed in appearance, such as being
and nothingness, of strength and weakness; etc. But I think that
here is the occasion to state, that this surprising peculiarity rests
less in the root itself, than in the object to which it is opposed.
Thus, for example, whatever the thing that one admits as existing,
good or evil, strong or weak, this root, manifested by the adverbial

COSMOGONY OF MOSES 165

23. And-they-were, all- 23. Et-ils-furent, tous-les-
the days (manifested jours (les manifestations
lights) of-Henoch, five and- phenomeniques) d.e-Henoch,
six-tens of-revolving-change cinq et-six-decuples de-mu-
and three-hundreds of-re- tation, et-trois centaines de-
volution, mutation-temporelle.

24. And-he-applied-him- 24. E t-i 1-s'excita-a-sui-
self-to-tread, Henoch (in the vre, Henoch (les traces) de-
steps) of-H i M-thc-Gods, L u i-les-Dieux ; et-non-etre-
and nought (no substance) substance-de-1 u i, car-il-re-
of-him ; for-he-resumed-him, tira-lui, L u i l' t r e-d e s-
HE-the-Being-of-beings. tres.

relation ^"X, "will be its absolute opposite. If the substance is granted
as all, ]*X is the symbol of nothing. If the substance is considered
as nothing, ^X is the symbol of all. In a word, "pN characterizes the
absence of the substance. It is an abstraction, good or evil, of spir-
ituality. This is the origin of the syllable in, which we sometimes
use to change the signification of words.

In the case referred to, the adverbial relation ]*X , indicates a
transmutation in the mode of existence of Henoch and not a simple
change of place, a removal, as the translators understand it. If
Henoch was substance, he ceased being this to become spirit. He
was 1]i*X , in-him, that is to say, insubstantial.

I should state here that, at the very time of the Samaritan ver-
sion, the most ancient of all, and shortly after the captivity of Baby-
lon, this expression, so vital, was not understood. The author of this
version substituted for the Hebrew 13J*X. the word '%Ptfft2% < and ~
no-sign-of-him ; adding: i(/jf2(<\2^f *(/VSrf &2^f , for-they-
carried-him away, the angels. The Chaldaic uses the same word Trrvbl
and-no-sign-of-him. The Hellenists take a turn still more curious:
ical oi5x efylffictro, and he was not found. And Saint Jerome takes a
middle course in saying "et non apparuit" and he appeared not.

166 THE HEBRAIC TONGUE RESTORED

25. Wa-ihi Methoushelah D'JiWI P2W rf?&?inp IT1
shebah w-shemonim shanah
w'math shanah: wa-i.61ed ~ n
aeth-Lamech.

26. Wa-ihi Methoushelah H^ln nnx rV?#inp
ahorei holid-6 seth-Lamech,
shethaim w-shemonim sha-
nah, w-shebah maeoth sha-
nah: wa-i61ed banim w-
banoth.

27. Wa-ihiou dhol-ieme!
Methoiishelah theshah w-
shishim shanah, w-theshah
shanah ; wa-iamoth,

28. Wa-ihi Lamedh she-
thim w-shemonim shanah w-
math shanah : wa-ioled ben. : I?

v. 25. Tpb. Lamedh What I have said concerning this per-
sonage can be seen in v. 18, ch. IV. This Lantech differs from the
former Lamech only by the generation to which he belongs. He has
the same character, but in another nature. The former, which issued
from the generation of Kain, is the sixth descendant from Adam; the
latter, which belongs to that of Sheth, is the eighth. The one has
two corporeal wives, that is to say, two physical faculties which give
him three sons; or rather three cosmogonic principles, source of all

COSMOGONY OF MOSES

167

25. And-he-was-in-being,
Methushalah, seven and-
eight-tens o f- revolving-
change, and-one-hundred of-
revolution : and-he-begat La-
ntech (the tie of dissolu-
tion).

26. And-he-lived, Methu-
shalah after the-causing-
him-to-beg