The Hebraic Tongue Restored and the True Meaning of the Hebrew Words Re-established 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
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
COPYRIGHT 1921
NAYXN LOUISE REDFIELD
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 footnotes 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.
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, intellectual, 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 meaning, all things are disclosed through a radiant illumination 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 allegorically, 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. Unfortunately, the impossibility of securing better types necessitated the use of these unsatisfactory forms. For this the author and the publishers ask the indulgence of the reader.
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 principles, 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 original with a transcription in modern characters and accompanied 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.
§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
§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
Xiv CONTENTS
§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
§VI. Construct State 147
§VII. Signification 150
Chapter VI. Nominal Relations.
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.
§111. Formation of Verbal Tenses by Means of Pronominal 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 Adjunction * . 225
Remarks on the Compound Radical Conjugation.
§IV. Compound Radical Conjugation with the Initial Adjunction 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
§111. Paragogic Characters 271
§IV. Conclusion 275
XV1 CONTENTS
PAQB
Radical Vocabulary : Prefatory Note 279
HEBRAIC ROOTS.
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 phenomenon 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 ingenious, 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 difficult 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. Moreover, the theologians themselves had been abandoned long since by their disciples. Richard Simon, the priest,2 from
1 Walton, Prolegom I.
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 possible 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 conceived 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.
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 decomposer ; 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 according to your own opinion, or whether long study has taught you think according to others, you will soon perceive 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 harshly 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 examination, 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 considerable number of the sages among all nations have penetrated 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 whatever 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 produce 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 exhausted 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 falling upon stony ground or among thorns, sterile or choked die there. ;vOur savants have not lacked aid; it is the aptitude 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
to find the difference between a supine and a gerund; it is necessary to have explored many idioms, to have compared them assiduously and without prejudices; in order to penetrate, through the points of contact of their particular 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 proceed 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 geographical tableau of happy conception and great interest that the historian ought not to overlook.8 But in establishing 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.
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 primordial 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 writing 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, signifies nothing less than that which is placed behind or beyond, that which is distant, hidden, deceptive, deprived 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
Arabic derivative Is ^ - harbi, an Arab.
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 certain 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 vicissitudes 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 Arfrbic 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 written 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, compare and even prefer certain works equally famous among
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 universal 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 immense 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 experienced, 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 authentic monuments, whereon speech itself has left its ineffaceable 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.
which have come down to us; but after a long and impartial examination, I cannot refrain from believing, notwithstanding all the recognition that I feel for the extraordinary labours of Anquetil-Duperron who has procured 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 signifies— 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 original 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 formable 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,
ir> Asiat. Research, T. II. p. 52 et suiv.
IT Millin: Monumens inedits.
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 mentions in a very curious book entitled Dabistan* and whom he assures had preceded the dynasty of the Pishdadians, 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 Persia, 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.°
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 signification 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 impenetrable 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 extended, in proportion as their intelligence made progress and became enriched with new ideas, their tongue followed 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.
ticular they became generic ; from the rank of nouns they were raised to that of verbs; the substance was distinguished from the spirit. At that time was felt the necessity 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 vigorous tree sees a host of frail plants, which its shade deprives 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 promising 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, today Hindustan, and brought there a celebrated idiom called 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 empire of the Burmans. Everywhere was this tongue considered 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,
et suiv. Mem. de VAcad. des Inscrip. T. XXXIV. in-4. p. 25.
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, harmonious 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 regularity 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 prototype 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 guided 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 heaven ; neither shall I say with the modern philosophists, that
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, opinionated, 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 mothertongues, 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 sciences 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 caprice 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-
ligonce; it was quite the contrary with the Hebrew: this distinct idiom, entirely formed from a most highly perfected tongue, composed wholly of expressions universal, intelligible and abstract, delivered in this state to a sturdy but ignorant people, had, in its hands fallen from degeneracy 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 particular.
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 repress the luxury of its productions: its astonishing flexibility has become the source of an excess which necessarily 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 inscriptions, terms which extend to one hundred and even one hundred and fifty. 24 Their vagabond imagination has followed the intemperance of their elocution; an impenetrable obscurity has spread itself over their writings; their tongue has disappeared.
But this tongue displays in the Ycdas an economical richness. It is there that one can examine its native flexibility 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 monosyllables, to be joined without ever being confused. The principal 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
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 hieroglyphic and literal characters were used at the same time, 27 it offers a symbolic image in each of its words, although its sentence conserves in its ensemble all the eloquence 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 horizontal 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 invented ; 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.
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 consideration, as much in the three typical tongues as in the derivative tongues which are directly or indirectly attached 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 assistance 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 interest 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 permit me to realize my idea in regard to Sanskrit and Chin-
28 Herodot. Ibid.
GSbelin, Orig. du Lang. p. 471.
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.
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 tongues in general, and the unusual course that I had given to my studies, had convinced me long since that the Hebraic 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, interest, the rust of ages and the respect which it attached to ancient errors, concurred in consecrating, strengthening and preserving.
But if one had to listen always to these pusillanimous 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 different 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-
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 sumptuous temple? This superb city that we inhabit and this Louvre which spreads before our eyes such rich architecture, 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 disturb this framework, when they still support either the social edifice or the particular one, and proceeding, under 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 institutions 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 ignoramus 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, presenting 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 obliged to do; but the times are changed. I see in looking
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 translation of that part of the Sepher which contains the Cosmogony 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 interests 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 recognize 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 prophets rather than by simple translators, often even unaware, 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.
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 having doubted the authenticity of the Vulgate, notwithstanding the infallible decision of the Council, 34 since Saint Augustine had indeed condemned this work according 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 perfect knowledge of Hebrew, and not by Greek and Latin citations to which I take exception, but by interpretations 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 expect to convince me.
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 pretends thus to prove it, the quotation is ridiculous. It is necessary, before engaging in a critical discussion, to study the excellent rules
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 contrary, 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 prudently concealed this knowledge whose divulgence would have been dangerous at that time, while others have enveloped it with veils so thick as to be attacked with difficulty. 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 objection explained thus his thought : "It is very possible that a man, secluded in the confines of the Occident and living in the nineteenth century after Christ, understands better the books of Moses, those of Orpheus, and the fragments 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 required 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 meaning wholly opposed to the spirit that has presided at their rapprochement. . . ." 35
I have said that I consider the Hebraic idiom contained 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.
here: for, in whatever manner the Hebrews may have escaped, 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, submissive 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 voluntarily ignoring the evidence, reject so natural an assertion 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 between 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 arrival 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 developments 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.
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 theological 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 sciences 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 difference 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 conformable, *° 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 repetitions, 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 himself 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.
Isaac de la Peyrere: Syst. thcol. Part. I. L. IV. c. I. Leclerc, Bolinbroke, Voltaire, Boulanger, Fr6ret, etc.
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 Writings, 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 slipped 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 unrivalled sculptor whose unknown name is a matter of less consequence. 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 suspected by Leclerc, Richard Simon and the author of Conjectures 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 Generations 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:
« Evist. ad Affric.
agine that the sculptor of the Pythian Apollo had no models? Can one imagine, by chance, that Homer imitated 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 Cosmogony. He undoubtedly possessed a great number of hieroglyphics which he explained in his writings, as asserted by Philo ; 49 his genius and particular inspiration produced 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 extraordinary movement which this tongue had stamped upon its nation could not last, but in order that the plans of Providence 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 rabbis, 50 that Moses himself, foreseeing the fate to which his
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.
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 kabbalistic.
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 almost 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 confided this sacred storehouse, remained still in the desert for some time and were established only after many struggles. Their wandering life influenced their lang-
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 Benjamin, was almost wholly destroyed. Nevertheless, the mission that this people had to fulfill and which had necessitated 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 wrere 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 silence 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 misunderstood 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
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 people 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 afterward,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, dispersed among .the nations of Asia, having no religious bond, or to speak more clearly, entering no more in the conservative 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 Sepher 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
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 skillfully profited by this. From the Persian monarch he obtained 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 Samaritan schism. Certain tribes, Cuth?eans or Scythians, brought into Samaria, had intermarried with certain surviving 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 devoted to the interests of the court. Accordingly when Esdras appeared, these new Samaritans opposed its establishment 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 unable 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
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 characters 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 preservation of the text of Moses, as I shall relate in my Grammar. It called forth between the two peoples an emulation 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 Samaritans 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 renditions that should be substituted in the reading of each; it marks the
Esdras did still more. As much to estrange the Samaritans 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 authentic, he made a choice from them, retouched those which appeared to him defective or altered, and made up a collection which he joined to the Sepher. The assembly over which he presided approved of this labour that the Samaritans deemed impious; for it is well to know that the Samaritans received absolutely only the Sepher of Moses, 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 manuscripts, 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 pronounced, 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 perhaps 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.
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 Septuagint 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. Cl£m. Alex. Strom. I. Tertull. dc c. 1. Leclerc. Sentim. de quelq. thcolog. etc.
61 Esdras ch. IV. v. 14. This book is regarded as apocryphal.
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 captivity 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 sentiment 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 always paraphrased in the synagogues. It is known that after the reading of each verse, an interpreter was charged with explaining it to the people, in the vulgar tongue. From this came the name of Tar gam* It is somewhat
05 Elias, Kimchi, Ephode, etc. «« Proleg. Ill et XII.
• From the Chaldaic word,Q?|jJ")^, version, translation: R. Jacob: in compend. thalm.
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 Sepher. 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 explanations. 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 obscure, believed in divine Providence and in the immortality of the soul. 69 The second, that of the Sadducees, treated as fables all the traditions of the Pharisees, scorned their allegories, and as it found nothing in the material meaning of the Sepher which might prove or even express the immortality of the soul, denied it ; seeing notling in what their antagonists called soul, only a consequence of the organization of the body, a transient faculty 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 dryness of their interpretations perverted the dogmas of Moses. 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
TO Joseph. Ibid. L. XIII. 9. Budd. Introd. ad phil. hebr. Basnage: Hist, des Juifs. T. I.
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 nature. All that has been written upon the mode of life and intelligence of this sect has redounded greatly to its credit. 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 Pharisees who boasted so haughtily that they possessed it, had only its semblances, for which Jesus constantly reproaches 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 present 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 version which we possess entire, being the first of all those which had been made, merits consequently more confidence 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.
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 inferred that they are more ancient than the Talmud, because 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 into the power of the Greeks ; all bent beneath the laws of Alexander. But this torrent which burst forth in a moment, 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 disfigured 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,
74 Despierres: Auctor, script, tract. II. Walton. Proleg. IX.
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, notwithstanding some acts of violence which marked the beginning 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 cultivation of the sciences, without which there is no true grandeur 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 contradiction 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
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.
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 notwithstanding 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, permitting him to make a translation of it in the Greek tongue. It was only a question of choosing the translators. As the Essenes of Mount Moriah enjoyed a merited reputation for learning and sanctity, everything leads me to believe that Demetrius of Phalereus turned his attention upon them and transmitted to them the orders of the king. These sectarians lived as anchorites, secluded 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 substance they understood the material meaning of the Hebraic tongue; by the spirit, the spiritual meaning lost to the vulgar.83 Pressed between the religious law which forbade the communication of the divine mysteries and the authority of the prince who ordered them to translate
82 Joseph, de Bello Jud. L. II. ch. 12. Phil, de vitA contempt Budd. introd. ad phil, hebr.
the Sepher, they were astute enough to extricate themselves from such a hazardous step : for, in giving the substance 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 restricted and material expression, and in order to protect themselves still further from the reproaches of profanation, 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 Septuagint 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 translated, those contained in the Sepher, without being concerned 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 already existed in the royal library at Alexandria: this is
what they did. They joined to it a translation of the additions of Esdras and sent the? whole to Jerusalem to be approved as a paraphrase. The sanhedrin granted their demand, 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 material forms of the Sepher of Moses are well enough preserved, 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 preference 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 acceptance,* and among the rabbis, if one excepts certain
85 Sepher. L. IV. c. 11. Elias Levita: in Thisbi.
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
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 difficult 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 movements whose profound reason I believe it useless to reveal, 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 Augustine 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 commanded Adam to tread upon the head of this serpent, etc. Now, if Philo and Josephus showed themselves so ignorant in the understanding 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.
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 empire, a political moribund body, was destined to the vultures 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, content with these forms wrhich 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 judging 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 represented as the author of evil; wherein this Being creates 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.
regarded this prophet as having been inspired by the Genius 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 inopportunely upon a rough structure prepared for sustaining a most true and imposing edifice.
Those Fathers of the Church whose eyes were not wholly bli ded, sought for expedients to evade the greatest 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 conserving 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 contradictory.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 attribute to the most unjust, the most barbarous of men.96 The wise Beausobre in his Histoire du Manicheisme, and P£tau 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 intense Act. disput. Arcnel. § 7.
81 Tertull. Contr. Marci.
94 August. Contr. Faust. L. XXXII. 10. De Genes. Contr. Manich.
tions. This Father, of an ardent character and searching 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 extraordinary 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 torments were unable to drag it, understood it hardly better than Saint Jerome. Nevertheless, the only way that remained 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 subterfuges; 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 ignorant of the laws of dialectics, that they did not understand that in disputes one spoke sometimes in one manner and sometimes in another, and that one did the opposite 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.
impiety, and replied to him that Origen had never forgotten 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 accuse 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 uncertainty; 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.
obscurity. This is the Latin translation called ordinarily, the Vulgate.
The Council of Trent has declared this translation authentic, without nevertheless, declaring it infallible; but101 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 numberless 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 translations which have been made in all the tongues of Europe, whether before or after the Reformation of Luther, because they were all alike, only copies more or less removed 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
Cardinal Ximenes having caused to be printed in 1515, a polyglot 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 translation 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.
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 understood? 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, compiling 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 reconstructing 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 composed in its origin of intellectual, metaphorical and universal expressions, it had insensibly become wholly gross in its nature because restricted to material, literal and
particular expressions. I have shown at what epoch and how it was entirely lost. I have followed the revolutions of the Sepher of Moses, the unique book which contains 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 Samaritan 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.
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 writing) 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.
I must frankly say, despite certain scholastic precedents being offended by my avowal, that I cannot approve 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 genius 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 procured, of enriching modern idioms and enlightening their progress.
So then, while proposing to give an Hebraic grammar, 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 heterogeneous 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 themselves more and more incapable of defending their law-
PURPOSE OF THIS GRAMMAR 57
maker, one of the noblest men that the earth has produced, 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 enveloped by his translators.* For, as I have sufficiently intimated, the Book of Moses has never been accurately translated. 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 appropriately 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 Olympus. Plato speaks of this pleasing allegory in his dialogue of the Banquet and applies it to Socrates through the medium of Alcibiades.
It is because they saw only these exterior and material 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 materialism 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 rejected scornfully the writings of Moses which they believed emanated from an evil principle.
2 Joseph. Antig. I. XIII. g.
8 Freret: des Apol. de la Rel chrtt. ch. II.
When I say that the rabbis of the synagogues have put themselves beyond the state of defending their lawgiver, 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 sanctuary. Doubtless 1 iere are many to whom the genius of the Hebraic tongue is not foreign. But a sacred duty imposes 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 learned of the Christians. They wavered in the same incertitude 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 repeating how obscure is the Hebraic tongue:7 he quotes Saint Jerome and Luther, wrho 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
6 Bochart: de Sacr. animal.
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 being decisive, has not hindered the real thinkers, and Richard 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 difficulties that such an undertaking entailed. He saw clearly 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 occupied, 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 undertaking ; it is truth which will sustain me in it ; I now pursue my course.
The rabbis themselves have not been more fortunate, as oue can see in the grammar ot Abraham de Balmes and in several other works.
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 characterizing, of writing, of proclaiming, of reading, of declaiming, etc. The Greek word YPW*TIXT] signifies properly the science of characters, that is to say, of the characteristic 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 into the genius of tongues, there exist two kinds of grammars: 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 knowledge 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
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 grammatical 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 particular 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 principal difficulties in studying Hebrew are due to the adoption 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 necessary 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 impossible 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 sufficiently 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 current 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 fixed rules. If anything leads me to believe that this degenerated tongue preserved a sort of grammatical system, before the captivity and while Hebrew was still the vulgar 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 system 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, however, 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-
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 Hebraic 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 reestablished as well as possible by means of the neighbouring idioms. He reprimands the rabbis sharply for putting among the number of radicals, many letters which are only accessories. He lays great stress upon the intrinsic 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, under 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
ness of his style, as of his method which is easier. But iL this they have committed a fault which they have aggravated further by adopting, without examining them, nearly all of the opinions of Elijah Levita, ambitious and systematic writer, and regarded as a deserter and apostate by his nation.
I dispense with mentioning other Jewish grammarians.* 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 development 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 making a long study of it, and having the attention always fixed upon the particular subject to which the word is especially applied. He is indefatigable 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,
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 attention, since the subject is new, and I am obliged to present 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 concerning 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 grammarian. 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 Aristotfe, 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.
them the Latins, separated the pronoun from the noun, the adverb from the verb, the preposition from the conjunction 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 pronoun 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 simplicity of Plato to the profusion of the Latin grammatists, 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 "disputes, 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 'denomination of which is quite well known, let us see what
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 substance, 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 materials, 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 gestures, 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 considerable 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 otherwise 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 conceived only by the mind, and the relation is only an abstraction of thought.
There exists only one sole Verb, absolute, independent, 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 intellectual sign 1 o, placed between a double root of life J"Tin, hoeh.
It is this verb, unique and universal, which, penetrating a mass of innumerable nouns that receive their
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 Relation, the Noun and the Verb, concerning which I have as yet given only general ideas. In terminating this chapter, the Hebrew alphabet, which it is indispensable to understand 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 Cosmogony of Moses.
It must be observed, as regards the comparative Alphabet, that it follows the order of the Hebraic characters. This order is the same for the Samaritan and Syriac; but as the Arabs and Greeks have greatly inverted 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 encountered 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
Comparative Alphabet
HEBRAIC TONGUE RESTORED
HEBRAIC ALPHABET
(it is
D
D
f V
mothervowel, this is a: as consonant, is a very soft aspiration. English b.
English g before a, o, u. English d.
as mothervowel, this is e: as consonant, it is a simple aspiration: h. Z, z. English z.
as mothervowel, this is he: as consonant, it is a chest aspiration : h, or ch. English t.
(as mothervowel, this is i or at: as con- \sonant, it is a whispering aspiration: j. German ch, Spanish iota, Greek x-
same as English analogues.
^as mothervowel, 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.
SH, sh.
TH, th.
Same as English.
French cA, or English English th or Greek 6.
COMPARATIVE ALPHABET
COMPARATIVE ALPHABET
Hebrew Sowar'tan Syriac
CHAPTER II.
SIGNS CONSIDERED AS CHARACTERS.
HEBRAIC ALPHABET: ITS VOWELS: ITS ORIGIN.
Before examining what the signification of the characters 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 Hebrews 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 characters and made use of them, according to the report of Demetrius 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 Hebrews, used these vocal characters to designate the seven planets. 2 Porphyry testifies positively to this in his
Commentary upon the grammarian Dionysius Thrax,8 which confirms unquestionably, the inscription found at Milet, and concerning which we possess a learned dissertation by Barthelemy. 4 This inscription includes invocations addressed to the seven planetary spirits. Each spirit is designated by a name composed of seven vowels and beginning with the vowel especially consecrated to the planet which it governs.
Let us hesitate no longer to say that the Hebrew alphabet has characters whose primitive purpose was to distinguish the vowels; these characters are seven in
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 necessary to know that the Hebrew alphabet admits a vowel which I shall call consonantal or vague, because it is inherent in the consonant, goes with it, is not distinguishable, 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 indifferently 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 D€m6trius 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 written without vowels, it was not understood,and Boulanger who has committed this mistake in his encyclopaedic article, 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, Chaldeans, 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 alphabet may be anterior to the Chaldaic alphabet, is nevertheless only a simple copy of the Sepher of Moses, which the politics of the kings of Assyria caused to pass into Sam-
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 Leclerc, 6 that this priest was the author of the entire Sepher; 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 alphabet demonstrates it sufficiently. This name written thus /VYIBftt i"OTO (chathibah ashourith) signifies, Assyrian 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), writing in the Assyrian style. This is the quite simple denomination 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 relative to their employment.
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-
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 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 explained 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 inventors; 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 themselves, 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
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 consonants 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 reference to the intensive verbal form, only gives more force to the expression. 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 everything 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 Sedarim 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.
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 materialized 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 nations ; * 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 prevent 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 designated by the written characters, had become consonantal, 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.
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 assistance 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 under 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 parliament 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 alphabet under which they placed them, the sound that these characters had in the spoken language. This invention, 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 pronunciation 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
placed under all the literal characters, consonants as well as vowels.
LONG VOWELS SHORT VOWELS
jj b6 — holcm D bo — kamez-hatcf
The point named shewa, represented by two points placed perpendicularly under a character, in this manner ?, 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 another 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-
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. Certain Hebrew grammarians declare that this point, inscribed in the bosom of the consonant £), pronounced ordinarily phf 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 articulation of our p. But as my object is not to teach the pronunciation of Hebrew, I shall not enter into these disputes.
Indeed it is of no importance whatever in understanding the sole Hebrew book which remains to us, to know what was the articulation attached to such or such character 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 distinguished 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.
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.
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 invention; but one can without deviating from the truth, determine when it was adopted by the Hebrews. Everything leads to believe that this people, having had occasion during its long captivity in Babylon to become acquainted with the Assyrian characters and the Chaldaic punctuation, found in its midst men sufficiently enlightened to appreciate the advantage of each, and to sacrifice the pride and national prejudice which might hold them attached 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 characters. It is needless to repeat here the motives and occasion of the additions which he judged proper to make. I havp spoken sufficiently of this in my Introductory Dissertation. 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 immense.
For if we possess the very work of Moses in its integrity, we owe it to the particular care of Esdras and to
SAMARITAN TEXT 85
his bold policy. The Samaritan priests who remained obstinately attached to the ancient character, finally corrupted 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 orthography 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, became consonants; these consonants were charged with new vague vowels which changed the meaning of the words, besides taking from them what had been hieroglyphic, 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 defective 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.
the pronunciation without changing anything in the substance, number or arrangement of the characters. Whereas 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 especially the portion of the Essenes who communicated it secretly 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 inevitable digressions of the Chaldaic punctuation, was preserved by its characters which like so many of the hieroglyphics 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 disturbiiig ourselves as to the tones in which the first chapters 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 employed 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 number, 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.
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 animates 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 Powerful? how could one imagine that words had no energy by themselves? that they had no value which was not conventional 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."
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 nothing 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 demonstrated 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, however, 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 asserted, 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,
CHARACTERS CONSIDERED AS SIGNS 91
be brought back to the fixed elements of a nature, immutable 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 inventors 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 necessitated by the extent of the Hebraic alphabet and the comparison that I am obliged to make of several analogous letters ; in order to reduce the number to the sixteen primordial 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 enclosure, 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.
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 manifested exteriorly is at first a noun.
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, characterized 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 proceed. What are the relative or abstract ideas which are attached to, or which follow from, the primordial idea represented by the syllable aM or Ma? Is it not the idea of
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 figuredsign, to the typical character which represents it, or is derived from and follows it.
Each sign starts from the same principles and acquires 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 becomes 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 primordial 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 insensibly, 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 imagination, and adapt themselves to every delicacy of sentiment and expression. The force of the sign is the grammatical touchstone by means of which one can judge without error the antiquity of any tongue.
In our modern tongues, for example, the sign, because 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 development of the literal characters of the Hebraic tongue considered under the relation of the primitive ideas which they express, and by which they are constituted representative 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 determined.
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 expresses 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 universal, 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 connecting 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 refraction.
H H. HE. CH. — This character, intermediary between fl and D, the former designating life, absolute existence; 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 character 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 relating thereunto : remarkable character in its vocal nature, but which loses all of its faculties in passing 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 transient 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 elementary life, it joins to the signification of the character 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, possession. As final sign, it is the image of power derived 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 being 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 extension ol which the expressed thing is susceptible.
8. X. — Image of all circumscription: sign of circular movement in that which has connection with its circumferential limit. It is the link t reinforced 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 consonant, 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 movement which carries toward the term of which it is the sign : placed at the end, it marks the same term
where it has tended; then it receives this form lft 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 repressive form. It is the character D wholly materialized 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: original 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 symbol.
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.
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 necessarily 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 developments 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 knowledge that I am giving them, to understand me if I proceeded 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 order, however, not to leave this chapter imperfect and to satisfy the curiosity as much as possible, without fatiguing 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.
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 effected 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 unimpeachable.
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 degree has proved to us the reality of this change.
Now that we understand clearly in the word em-placement, 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 relation, 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 unnecessary for us to turn to the second degree of etymology. Whether we take mem or mind, it remains for us to explore the root eN or iN, after dropping the initial character 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 designate 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 translation 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, corporeal 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 according 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 consonant 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 characterizes restricted existence in a determined or inner point.
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 determined extent, as place, is conceived or is presented exteriorly.
Moreover, this use of the sign which I have just illustrated 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 etymologist 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 primitive source, and into Greek and Phoenician, from which it has received at different times a great number of expressions.
CHAPTER IV.
THE SIGN PRODUCING THE ROOT,
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 negative 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 respectively the same for all individuals who experience
them. Thus, a man willing and affirming his will by gesture 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 affirmation are not those destined to depict negation, and there is not a single man on earth who can not be made to understand 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 manifested spontaneously and which radiating from one volitive 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 affirmation or negation, is transformed into different words, and how it happens, for example, that the words N1?, 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 origin 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 instantaneous, fugitive duration. If it is of importance to the will of man, to makethe 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 principle; for no is always no, and yes always yes: a man is a man. But as their form depends much upon the designer 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 civilization 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 saidx it must not be forgotten that they are the symbol of two things which are not inferred, 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 considering the agreement by which they have been established. This is what I have done, in constituting them represen-
tative signs of the fundamental ideas of the Hebraic tongue. I shall follow the same method showing successively how this small quantity of signs has sufficed for the formation of the roots of this tongue, and for the composition of all the words which have been derived therefrom t Let us examine first what I mean by a root.
FORMATION OF THE ROOT AND OF THE RELATION.
A root is, and can never be anything but, monosyllabic : 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 fundamental 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 constituted 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 relation 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 contracted; or else one or several signs have been joined to the radical root for its modification.
Although the etymological root may be very well employed 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, action or abstraction. A noun designates openly a particular object of whatever nature it may be, a verb expresses some sort of action, a relation determines a rapport: the root presents always a meaning universal as noun, absolute as verb, and indeterminate as relation,
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 object 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 object; 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 attracts it. This root, considered rightly as primitive, produces 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 attention.
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 propagated. As noun, it is that which binds cause to effect, the causality ; any sort of emanation ; as verb, it is the action of emanating, of passing from cause to effect ; as relation, 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 another.
^IK Every expansive desire being projected into space. As noun, it is an interval of time or place ; a duration, 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 nothing according to the manner in which one considers infinity.
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 toward 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 being 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 onomatopoetic roots. Those of the latter kind are quite rare in
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 examination 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 punctuation, 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 alterations 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, according 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 admitted in other tongues.
The relations, forming together a kind of grammatical 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 under 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 including the designative preposition HN> of which I shall speak later. They have neither gender nor number. The following 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:
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 translate 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 characterizes with nouns or actions, almost the same movement 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 conjunctive movement can be rendered by: and, also, thus, then, afterward, that, etc. But its convertible movement 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.
PREPOSITION AND INTERJECTION.
Articles, which we shall now examine, remain articles, properly speaking, only so far as they are composed 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 accentuated, that they receive from the sentiment which produces them. They belong, as a learned man has said, "to all time, to all places, to all peoples" : they form an universal language.1
I am a.bout to give here, the prepositions and interjections 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 •
PREPOSITION AND INTERJECTION
or HD ,O mediativc prep, replaces the article 3 ,
The conjunctive and convertible article 1 is not replaceable.
fiN dcsignative preposition: has no corresponding article. D.3 'DJ same, also, as
y ^k conjunctive prepositions
N likewise, even
5 neither, nor > disjunctive prepositions
nevertheless > restrictive prepositions j >^x perhaps
besides, moreover L^.^ very, more )
conditional prepositions
at, as far as j
according to for, because on account of since therefore V now then, so
prepositions
discursive prepositions
INTERJECTIONS.
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 relations; however, there is one of which I must speak, because its usage is very frequent in the tongue of Moses, and also because we shall see it soon figuring in the nominal inflection, and joining its movement to that of the articles. 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 reciprocity 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 presence 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 connection with the article, preposition and interjection, will
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be easily distinguished from the nominal relation concerning 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, prepositions 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, circulates among these three principal parts of speech and is modified to serve them as common bond.
One can observe, for example, that the designative relation 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, outside, 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 inside; 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.
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 miserable 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 languages of the world.
CHAPTER V. THE NOUN.
THE NOUN CONSIDERED UNDER SEVEN RELATIONS.
ETYMOLOGY
The noun, I repeat, is the basis of speech; for, although it may be the product of the sign, the sign without 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 Etymology, Quality, Gender, Number, Movement and Construction, and then, under the seventh relation of Signification, 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,
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 determined 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 ridiculously 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 enclosure, a circumscription, a sphere, only a garden : or even in D"f, the universal idea of an assimilation of homogeneous parts, they have seen only blood; etc.
When a noun is composed of three or more consonants, and when it is of more than one syllable, it is obviously 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 different modifications which it brings about; for, to understand the root clearly, it is necessary to know how to distinguish 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
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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 introduced it to his reader in a thousand scattered fragments. 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 universal 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 primitive 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 become consonants, and all consonants to become vowels;
to consider this movement; to follow it in its modifications; 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 attain to this final understanding, by the study of the Hebraic tongue, where the difference which exists between these two sorts of vowels is decisive.
It is necessary to consider besides, that, in the generation 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.
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 contrary, all that which touches, thunders, resounds, resists, protects.
a rapid movement, either rectilinear or circular, in whatever sense one imagines it, always considered as onomatopoetic.
Nasal sound : O , 1 : M, N, GN. It expresses all that which passes from without within, or which emerges from within without.
expresses deep, hollow objects, contained one within the other, or modelled by assimilation.
applied to all hissing objects, to all those which have relation with the air, or which cleave it in their course.
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 another, 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.
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 distinguish 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 analyzed: primitives, should be distinguished from compounds 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.
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, qualificatives, 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 common: 'proper when they are applied to a single being, or to a single thing in particular, as fl^'D Mosheh (Moses), PO Noah, DH¥Q 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
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 reciprocity 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 terror; for fTjfllP* safety, refuge, finjW* o>n assured safety, an inaccessible refuge; etc.
The assimilative article 3 . forms a kind of qualificative 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. JT3£f 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, invading force.
The sign 3 . is that of passive action when it is at the head of words; but at the end, it constitutes an augmentative 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
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 qualificatives by the addition of the character * to the masculine, and the syllable JT » to the feminine. They say, for example, T^K divine (mas.) and JVn1?^ 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 established, which is somewhat rare, it is by means of the extractive article 0. or by the preposition |D which corresponds.
The superlative is expressed in many ways. Sometimes 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 conceives them as having attained their measure in good or in evil, according to their nature. Finally one meets different periphrases and different formulas of which I herewith offer several examples.
(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).
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 D»0pn 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 darkness of Jah! (extremes), the cedars of God! (admirable, very beautiful), a great city ! according to Him-the-Gods !
strong according to the Lord !
(very strong).
a burning; with might of
might.
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 example 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-lamode (in the fashion), a-outrance (to the utmost), fortement (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 Jewish; rV"*Wy'N"0 from the Assyrian; etc. The nouns of number belong at the same time to substantives, qualificatives 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
openly than in any other, the link which unites the substantive to the verb, and which, by an inexplicable power, makes of a substance inert and without action, an animated substance being carried suddenly toward a determined end. It is by means of the sign of light and of intellectual sense, 1, that this metamorphosis is accomplished. 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 second 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 facultative fijn . to be-moved, affected, agitated. It is the same with TI^O a king, whose continued and finished facultatives 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 burning 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
the sign 1 • between the two characters of which it is composed. Thus, for example:
The root Dt^ contains every idea of elevation, erection, or monument, raised as indication of a place or thing:
thence: Dt^ or Dl£> to be erecting, stating, decreeing, designating: whence the verb DIC^ to erect. The root ^3 contains every idea of consummation, of totalization, of agglomeration, of absorp-
thence: ^J or *7O to be consummating, totalizing, agglomerating: *TO to be consummated, agglomerated: whence the verb 'TO, to consummate.
The root *?) expresses every idea of heaping up, lifting up, of movement 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
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 observation that since the institution of the Chaldaic punctuation, the points kamez, holem, and even zere, have often replaced the verbal sign 1 in the continued facultative,
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 construction. The modificative noun does not have the inflections 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.
GENDER
Gender is distinguished at first by the sex, male or female, or by a sort of analogy, of similitude, which appears 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 substantive 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 attributed 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?
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.):
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 reciprocity D . in the following manner: tl& beautiful (mas.),
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 concerns 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
alike, it is impossible to apply any rule even approximately; 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, expansive breath; t^04 soul; [i"1N. chain of mountains; "Vt("l
etc-
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 punctuation, 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 syllable 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 Chaldaic punctuation, the vague vowel named kamez or patah,
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 masculine being absorbed in the plural of the same gender, and the feminine being only an extension of the common number. The modern rabbis who have clearly seen this difficulty (considering the disadvantage of the Chaldaic punctuation, 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 expressing 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 mothers; 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, D7l£B> both lips; 'D water, D.'O the waters ;'ft& heaven (singular obsolete) , D*£tP the heavens; 11 hand, DH* both hands; etc.
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 character *, to become lost or amalgamated with the plural, as in '"Tint 0 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 number, 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,
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 punctuation, 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-
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 dictionary the care of noting them in detail.
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 beyond. 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 according 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
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 concerning 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 selfsameness 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 masculine as to the feminine, to the singular as to the plural or dual.
The second is, that they are often supplied by the corresponding prepositions of which I have spoken, and therefore, that the movement through them acquires greater force; for example, if it is a question of direct movement, the prepositions '*?# > *^/"^» which correspond with
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 prepositions '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, beneath each article, is the one which is found the most commonly 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 Hebraists who are engrossed in the task of determining its variations by fixed rules, are lost in an inextricable labyrinth. I beg the reader who knows how much French or English deviates from the written language by the pronunciation, 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, particularly 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 attention : it is its signification which must be presented. Considered here as article, it is invariable : it is always H > *7 / 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
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 sufficiently 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 distant it is, the less it becomes fitting to furnish new ramifications. 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 rendered 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 effusion; of the course given to anything whatsoever. This root being united by contraction with the root *"O » all creation of being, offers in the compound "^H' a^ *ne means of giving course to its ideas, of producing them, of distin-
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?t£Vf7 to the heavens, toward the heavens, nplO^rrnt^ the heavens themselves, that which constitutes 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.
mother.
np"lpj fpjjl rglfiy toward the north and toward the south, and the east and the west.
Intensive Force.
rapid torrent : a profound obscurity.
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 peoples.
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? 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.
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.
Directive Movement.
11DTO the canticle of David.
^P1? 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
J IfO'p1? 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-
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.
Assimilative Movement.
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.
ous and powerful.
Designative Movement.
the sameness of the heavens and the sameness of the
tne essence of that same thing.
with Noah.
Shem himself, and Ham himself, and Japheth himself.
These examples few in number, are sufficient to awaken the attention; but understanding can only be obtained by study.
CONSTRUCT STATE
Hebraic nouns, being classed in the rhetorical sentence according to the rank which they should occupy in developing the thought in its entirety, undergo quite commonly 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 termination 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-
Masculine or feminine nouns in the singular, terminated by a character other than H, undergo no other alteration 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 substantives which form their construct singular, by the addition
of the character ' I these are 3N father, HN brother, and DH father-in-law; one finds:
J | yj? »}g the father of Canaan. 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 chapter 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 n£T beautiful of form. J DH^rrr? fi")## the ten commandments. : D'U fi¥J? 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 examples.
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 periods) 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 subject, for I shall have occasion to refer again to the con struct state in speaking of the affixes which join themselves only to nominal and verbal constructs.
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 restrained 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.
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 derivatives, whose use I shall explain later.
The pronouns, properly so-called, are relative to persons or things; those relative to persons are called personal; 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
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). 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 according 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 preeminence 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 belongs to its nature. It is sufficient, in order to feel this rank, to put it into the mouth of the Divinity Itself, as 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 examples 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 individual 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 possession, designates the /, active, manifested and possessed.
The root of the second pronoun HJ1N, is not less expressive. 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
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 remember 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 !
Those of the affixes which I have called nominal, are joined without intermediary to the construct noun, to express 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 intermediaries 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 pronouns that our grammarians call conjunctive.
Without further delay, I now give a list of the nominal and verbal affixes.
Nominal.
Singular
V thv. thine
f. H or HJ her, hers Plural
f. no
our, ours
your, yours
or 1O
their, theirs
Verbal. Singular
ttor?n
Plural
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 '/ ?|» 1f etc., used quite generally as nominal affixes, 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 different movements as is shown in the following example :
Example of the Pronominal Inflection. Singular
Enunciative ^ I
Determinative
Directive
Extractive
Mcdiative
Assimilative
Conjunctive
Designative
»JfYiN I TliN myself, me
Plural UPU we
us! it is 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.
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.
beside him; with him. : itltt for him; for them.
upon me ; under me ; as far as
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 nllhln rf?N these are the symbols of the generations.
that which he had done.
I am YAHWEH, HE-THE-GODS
why hast thou done that? who art thou? who are those?
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?
'0s? to whom belongs the young woman there?
nD^ why mine? upon what? upon what futility?
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 employed.
This article, the only one of its kind, is reduced to the character W > and comprises in this state all the properties of the sign which it represents. Placed at the head of nouns or verbs, it implies all the force of relative movement. 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 confusing them with the nouns that they inflect, have singularly 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.
for whom YAHWBH.
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 dependence or possession in the three pronominal persons. It is essential to recall here what I said in speaking of the construct state; for it is the affix which makes a construct of every noun.
Thus, among the masculine nouns which do not terminate 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 constructs; 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.
the word
enunciative
(mas.
mas.
Mas. Sing.
my word thy word word
mas.
(enunciative DHTJ}
her j our word V your word > their word
mas.
mas.
my words
thv words
inrn MS )
USE OF AFFIXES
?fcnyi
our words
mas.
your words
> their words
Fern. Sing.
enunciative
mas.
mas.
mas.
mas.
mas.
my distress thy distress
the distress
distress
fem. frny
our distress your distress their distress
164 THE HEBEAIC TONGUE KESTORED
Fem. Plu.
en initiative l mas.
( mas
I /em. f was.
mas.
mas.
the distresses
iv distresses
thy distresses
his,
distresses
our distresses
> your distresses
> their distresses
Denunciative DO'lf ")
Mas. or fem. dual< > the eyes
eyes
USE OF AFFIXES
mas.
was.
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 important 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
Absolute Verb and Particular Verbs.
If in the course of this Grammar I have been compelled, 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 influence with more or less force and intensity. Let us forget therefore, the false ideas which we have kept through habit, of a mass of verbs existing by themselves, and return 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 combustible substance, burns not only as flame but as enflamed substance,, good or evil, according to its intrinsic
The unique Verb of which I speak is formed in Hebrew, in a manner meriting the attention of the reader. Its
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 employs 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 dispenses 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 movement as to passive movement; it exercises the same influence 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, comprehends 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 grammarians but little accustomed to find these sorts of speculations 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 primitive 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 constitutes 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 manifest, 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 compound whatsoever of this tongue, this root or this compound 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
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 only 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 between the last two characters of these nouns, as JU*! to
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 inflection. 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 respect. 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.
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 action, 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 disdainfully reject any system tending to make of speech a mechanical art or an arbitrary institution.
Indeed! if speech were a mechanical art or an arbitrary institution as has been advanced by Hobbes, and before 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 anything similar in games of chance? Do human institutions, however perfect they may be, ever have this progressive course of aggrandizement and force? Where is the mechanical work from the hand of man, that can compare 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
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 gradually in a fertile nature whose elements are unknown, it breaks its bonds and rises upward escaping from terrestrial 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 comparison 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 appears easy owing to the method I have followed, was none the less before this test, the stumbling-block of all etymologists. This tongue is. very simple ; its material offers advantageous results; but what would it be if the reasons which have led me to chose Hebrew had also inclined 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
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. Ridiculous 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 meaning and brought forth in Hebrew, a sort of jargon, wholly different from the Hebrew itself.
Primitive roots are, in all known tongues, monosyllabic. 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 primitive 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, 0 . Now ^7, develops 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 <2yYe^°s» is precisely the same as the Hebraic root *]N , and like it develops ideas of attachment and of legation. This root belongs to the tongue of the Celts as well as to that of the Ethiopians and the Hebrews. It has become, 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 repeat, 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 already cited. This verb will become, by means of the initial adjunction DIC" , or Dlfe^l, and by means of the terminative 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 etymological science, take roots sometimes for radical verbs, relative to the new meaning which they offer, and some-
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, distinct 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 directly from the root and those which are formed from the derivative substantives.
I classify verbs in three kinds, with regard to conjugation, namely: the radical, the derivative and the compound radical. By the first, I mean those which are derived 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.
Analysis of Nominal Verbs: Verbal Inflection.
The signification of radical verbs depends always upon the idea attached to their root. When the etymologist has this root firmly in his memory, it is hardly possible 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 etymological 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 difficulty. The signification of the joined characters is not in the least perplexing. One must know that the characters * and J express, in their qualities as sign, the first, a potential manifestation, an intellectual duration, and the second, an existence, produced, dependent and passive. 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 movement more apparent and more determined; whereas the adjunction j. on the contrary, will render this same action more interior and more involved, by bringing it back to itself.
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 modifications, 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 prominent place: but if this verb is presented in a more figurative 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 duplication of the final character, it is expedient to examine this character in the root D6T. Now, this character, considered 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 being in infinite space as much as its nature permits, can not be doubled without reaching that limit where extremes 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 extending 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 dispense 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 taking away the sign 1, which verbalizes them. The former presents to me in N*n, the idea of an emanated production, 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 elements 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 applied to the elementary principle, whatever it may be, and under whatever form it may be conceived; ethereal, igneous, ferial, aqueous or terrestrial principle. The second of these signs is preeminently the paternal symbol. Therefore 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 principle to the essence; to make same that which was other;
to bring from the centre to the circumference; in short, to create.
Now let us see the word *")NO • This word is supported 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 exterior 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 etymology 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 analyzed ; 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 concerning 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 movement 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 becomes 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 having 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 manner 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 affixes. 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-
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 pronunciation, 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
fem.}
mine
thine
THE ACTION OF
1 < > our visiting
mas.
your
m-1pfiornip£) hers
THE VISITATION
Ulpfi ours
I T > yours
I P"^pr I
i ml
theirs
CHAPTER VIII. MODIFICATIONS OF THE VERB.
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 triliteral 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 movement 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, intensive, 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
itself from within outwardly by an agent upon an object, or an action which exercises itself from without inwardly, 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 appear 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 Harris1 believed because this definition agrees only with the reflexive form ; but verbs wherein 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 question. 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 action which they express, dominates the agent and suspends in it the active movement, without in any manner rendering 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 ourselves to the two movements of which I have first spoken
FOKM AND MOVEMENT 185
and see how they are characterized according to their inherent 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 continued facultative; the second, which is that of life, governs the nominal verb. Therefore one finds for the active movement, 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 redoubling of the second verbal character, which being marked unfortunately again by the insertion of the interior point, is hardly more striking than the point hirek. The rabbis having recognized this difficulty have assumed 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 importance in • the books of Moses, has scarcely ever been perceived by his translators. The active and passive facultative is governed by the character 0, sign of exterior intion, 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 movement, one finds "IpSO / to be visiting, inspecting with diligence: "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 visitedf 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 recognized: it is the sign of lifell, which governs the nominal verb in the two movements. For the active movement P'pP to be establishing; Dp?! or O'pn the action of establishing: and for passive movement DpID being established; 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 syllable fill composed of the united signs of life and of reciprocity. The second character of the verb, is doubled in this form as in the intensive, thus conserving all the energy 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.
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 developed, and I hope it will not be seen without some interest, 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 carefully what is about to be explained — two movements being united to four forms. One of these movements is passive, 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 constitutes 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 believe 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 seeing what these modifications are, I should wish to examine, 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 material organs since the past is no more; since the future is not; since the present is contained in an indivisible in-
stant? Time is an indecipherable enigma for whatever is contained within the circle of the sensations, and nevertheless 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 intelligence; 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 sensations and by sentiment, and enlightening at the same time the physical and mental qualities, unites in them the separated 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 moment upon its nature, I have only tried to make its profound 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 number of idioms whose debris they have collected and of which they were insensibly composed ; afterward, with the
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 likewise only two simple tenses, the past and the future.
Modern grammarians who have broached the delicate 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, counting as real tenses, only the simplest ones, such as I love, I loved, I icas loving, I shall love, I should love; considering 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 instructing themselves or instructing others concerning their usage and the best manner of mixing them, amuse themselves 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 painting 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 imagination. Each writer makes use of this palette according to his genius. It is in the delicate manner of compos-
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 Ethiopians and the Egyptians, renowned for their wisdom; the Assyrians, famous for their power; the Phoenicians, recognized 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 temporal continuity, but a continued duration, uniting, without 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 obtain thus by the aid of the two words JTPI and JTf?* • the same differences which modern tongues acquire with difficulty, 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.
I have purposely omitted from this list of tenses the indivisible instant / am, which makes the fourteenth, because 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-forword 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 signified there, he had created; as I have expressed it in the correct translation; for this antecedent nuance is irresistibly determined by the verb tlfVtl» it existed, in speaking 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 grammarians 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, demanding and even entreating, I do not see why one should refuse it a name which would be applicable to all these ideas and which would show its transitive action.
Formation of Verbal Tenses by Means of Pronominal Persons.
After having thus made clear the modification of Hebraic 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 speaking of the verb that these details would be more suitably placed, so much the more as my plan was to consider person,, as one of the four modifications of the verb.
Person and tense are as inseparable as form and movement; 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 bringing 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 characters. Now by adhering to the traced characters to develop the power of the sign, I think I have made it clearly understood, that I consider them not as any figures whatever, denuded of life and purely material, but as symbolic and living images of the generative ideas of language, expressed at first by the sundry inflections which the voice
FORMATION OF VERBAL TENSES 193
received from the organs of man. Therefore these characters 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 relation 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 factor 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 remark especially in what concerns the gesture. The article 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 observed this coincidence of the gesture and had not hesitated 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, always 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 being ; the other, or relative gesture, produces the third per-
Liv. XII.
son, he or him, K1H 5 this is another being, sometimes relative, 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 articles. I have explained them under these different relations 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 confused 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 verbal 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 pronoun, 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 dictionaries. 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 obscurity into his explanation; but although he may be mistaken in respect 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 pronouns take in order to form verbal tenses.
The affixes of the future placed before the verb, with the terminations which follow them.
!mas.
yewi.
!m-as.
/em.
Smas.
/em.
they
Affixes of the past placed after the verb.
>thou
J
M
P
M
/ tYidS,
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
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 obliged 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 indefinite nominal, but / have just done, I am doing, I am going 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.
Radical Conjugation.
ACTIVE MOVEMENT. CONTINUED FACULTATIVE
mo*. DpTorDip|tobe
fern. HDlp | establishing
PASSIVE MOVEMENT. CONTINUED FACULTATIVE
fern. nolp J j established
was. Dip ^
>to be established
obol. °V) to establish .-action cowtr. Dip) of establishing
faction of being
cvnxtr) D1Pn j established
198 THE HEBKAIC TONGUE RESTOBED
TEMPORAL VERB. FUTURE.
I shall or
shalt
he shall establish
Jwe shall or
I establish
you shall
shall
I shall or will
thou shalt
Dip* he shall be established
Dipm
we shall or will
)they shall Tbe established
Dip)
'Dip)
E
Jm'l
"UOIpj
oiprn
'fl£?|2 I established
~ > thou established
S
|^m. DpT ^e established
we established
lv-.
D^P- Lou established
1 was
he was established
we were
jthey were
mas.
absol. 1 absol.
DDlp constr. \ constr.
TEMPORAL VERB. FUTURE.
V
opip nopip
opipn
looin
nppip
(m. DPlp
was.
mas- DjTIO
/em.
mas }
>lik /em j
D»pn
Dpi
opin
nyppin
i. opypg
rj W$OT
S {mas.
mas.
(mas.
(mas.
f mas.
(mas.
mas.
mas.
mas.
fem.
nppipnn
/em. mas.
fem. mas.
(fem.
mas. Dflppiprin
fem.
mas.
Remarks upon the Radical Conjugation.
I have already clearly shown why the conjugation which the Hebraists treat as irregular, should be considered 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 expression 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, shaped upon a model, designed: if it begins it, as in Hp/ 1p or 'p, it designates that which is indefinite, vague, indeterminate, 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 general; 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
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.
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 watching, 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 mentioned this variation in chapter V. § 3, in treating of gender. 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 luminous sign, conserves it, however, in certain verbs where
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 general 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 considering them as present or past participles, had always prevented them from distinguishing the continued facultative of the passive movement, from the finished facultative 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 passive facultative, they are lost in ridiculous interpretations. They perceived not that the difference of these three facultatives 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.
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
sign, its redoubling expresses a sudden and general usurpation. 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 establishing, of establishing strongly, with energy; of resisting, of opposing vigorously, etc.
In this state this verb is easily confused with a derivative verb, if the verbal sign, instead of being placed after the first character, as it is, was placed after the second, as is seen in "llpp to visit : notwithstanding this difference, the rabbis, not finding this form sufficiently characterized, have substituted for it the hyphen of the Chaldaic, some examples of which, one finds moreover, in the Sepher of the Hebrews. This form consists in substituting 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 follow the intensive form of the derivative verbs.
The passive movement has nothing remarkable in itself except the very great difficulty of distinguishing it from the active movement, which causes it to be little used.
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 example that the convertible sign *), which constitutes the radical verb Dip , is changed into % in the active movement, and is transposed in the passive movement, before the initial character.
The only comment I have to make is, that the Chal-
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.
This form differs from the intensive in its construction, 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 syllable fin. Now it undergoes what the Hebraists call syncope and metathesis.
The syncope takes place when one of the two characters 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 supresses 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 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
DERIVATIVE CONJUGATION
-upon
npsn
mas. mas.
mas.
(mas.
mas.
mas.
mas.
mas.
f mas.}
mas.
mas.
mas.
mas.
mas.
mas.
'mas.
mas.
mas.
/em.
rn?0
fern. iTVp
(mas.
mas.
mas.
mas.
fcm. mas.
mas.
/em. mas.
/em.
Dfnjn
npan
ma.s\
mas. mas.
fem. nrrpsnrr
(fem.)
(mas.
fem.
3< npDnn
Remarks upon the Derivative Conjugation.
I have not judged it necessary to change the typical verb which the Hebraists give as theme for this conjugation, 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, contains 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 another, 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 figuratively any object distinct or alone; an extract from abundance 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 alternately from one object to another: it is an examination, 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.
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-
ultative, and substitutes either the holem or the kamez as in *l£p 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 future, 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; "ipfc1, 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 difficulties, 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
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 difficulty results from the change of the character J into fi / 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 sometimes substitutes the sere for the hirek in the passive nominal, as can be seen in t|DNrt the action of being gathered;
or in <70Nn, the action of being consummated. One observes in this last example the appearance even of the holem. 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.
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-
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 movement 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.
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 without method. It is thus that one finds pHVn / ,he was declared just, he was justified : JW'"irT he was declared impious; |*pn/ he awakened, he was aroused, he made re-
pose cease; Tjt^n, he projected; t^Jl he was projected; etc.
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, returning 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 different 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 unnecessary 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
Compound Radical Conjugation with the
mas.
mas.
/em.
mas.
/em.
ncnn
mas.
/em. mas.
/em.
•Ofcnn nfftfjn
mas.
atrin
mas.
mas. Jem.
mas. Jem.
mas. Jem.
mas.
mas. Jem.
mas.
mas. Jem.
228 THE HEBKAIC TONGUE EESTOKED
mas.
mas.
/em.
mas.
mas.
Jem.
Jem.
mas. Jem.
mas. Jem.
mas.
(mas
mas.
mas. /em.
mas.
REMARKS ON THE COMPOUND RADICAL CONJUGATION.
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 determined 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.
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 construct nominal, in the transitive and in the future. Itseems 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 conjugation has made many savants, and notably Court de Gebelin, think that it should be regarded as the first of the verbal tenses. Already Leibnitz who felt keenly the need of etymological researches, had seen that in reality the transitive 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
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 conjugation, 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 influence 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 existence.
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.
This form is little used in this conjugation, for the reason that the positive form itself is only a sort of intensity given to the radical verb by means of the initial adjunction ». 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
The initial adjunction *, is replaced in the active movement by the intellectual sign \ and in the passive movement 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 conjugation.
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 replace 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
§IV.
Compound Radical Conjugation, with the Initial Adjunction}
mas. t^'JIJ
mas.
mas.
alsoL
fem.
/em.
tftfl
itfZfi
H u
mas ^
absol. ) absol. )
constr.J constr.)
mas.
mas. Jem.
Wanti
anting
> wty
mas. VfiXQ
mas.
/em.
Jem.
mas. fem.
mas. fem.
Jem.
mas.
fem.
mas.
tJ'jin mas.
H (mas.
aftsoZ.
constr. j
mos.
/em.
mas.
V 'nt^nr
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.
Active movement. The initial adjunction J, disappears in the construct nominal, in the future and transitive, 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 punctuation 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.
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 follows 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 having suppressed the mother vowel, which should characterize 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.
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,
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 movement. One should say tPMUt, I shall make approach; as one finds tP'*jn to make approach, tPJIK / shall be excited to approach; as one finds tPJin, the action of being
excited to approach; but almost invariably the Chaldaic punctuation has replaced these mother vowels by tjie hirek or the zere, in the active movement, and by the kibbus in the passive movement.
The initial adjunction 3, never being separated from the root, reappearing in this form, gives it the character of a derivative verb.
Compound Radical Conjugation with the Terminative Adjunction
mas.
NOMINAL
VERB
con
I
TEMPORAL VERB. FUTURE
(mas.
(mas.
mas.
HJ13P
H3DJ
ACTIVE MOVEMENT
PASSIVE MOVEMENT
/em.
ahol,
mas.
mas.
mas. /cm.
mas. 2DD mas.
NOMINAL VEEB
absol. absol.
constr. ) constr.
mas.
fern. Oprr /em.
v vrftprr v »ni3pin
zj ( mas.
g < > wanting
E l/em j
was. v fem.
mas.
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 example, 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 consequently 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
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
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.
Again here the excitative radical form, (exception being made of the sign *, ) is replaced in the active movement 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
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 follow this same character, in the same manner as one sees it in the nominal, where instead of reading DDlDJin one reads 33lnDfl.
IRREGULARITIES IN THE THREE CONJUGATIONS
I have already spoken of the trifling anomalies which are found in verbs beginning with the character N, or ending with the characters J or fi.
Verbs of the three conjugations can be terminated
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 remains 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-
I shall come 'flN? I came
thou wilt come flNJ thou earnest
etc. etc.
or that the compound Nl"tl» or ^^9> the action of creating, is conjugated in a like manner.
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
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-
the action of emitting, or of reflecting light the action of being astonished by its 6clat, of being dazzled.
IRREGULAR CONJUGATIONS
mas. ffTfo mas.
fem.
fem.
nfyj constr.
(mas.
(fem.
alsol
mas.
ma* 1 like the passive
mas. /em.
mas.
mas. rtyO mas.
/em. ftyO fern.
mas }
absol. rfryi absol
constr. nl^D corwir.
rift
wantiiv
I fern.
NOMINAL VEEB
CHAPTER X.
CONSTRUCTION OF VERBS: ADVERBIAL RELA- TIONS: PARAGOGIC CHARACTERS:
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, receives 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 modifications 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)
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)
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 distinguished from the absolute nominal. So that one might with a little attention recognize easily any \erb whatsoever, 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 punctuation.
Qj3 or 'pip the action of establishing myself; my
establishment *DH the action of perfecting myself; my
perfection
the action of restoring myself; my return, resurrection
the action of visiting myself ; of examining myself; my examination the action of being visited by another;
his visit
the action of visiting myself, of inspecting myself diligently
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 character H but more often changes it to fi.
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, taking my example from the derivative conjugation as the most used.
mas.
K
fem,.
mas.
T1R?!) he will visit
fem.
TtjXPt thee
mas.
will visit him
fem.
njnpd'. orPnpfiM he
will visit her
will visit
he will visit
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 modifications 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 irregularities and some others of little importance.
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
The transitive modifications are very similar to those of the future: that is to say that the verbal sign 1 disappears in the construct state. The final character remains mute.
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
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.
(mas. [fem.
TRj? he
fem.
mas.
(fem. l
wnp?)
with affix I visited thee ^"Oj?? sne visited him
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 different 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.
In Chapter IV of this Grammar, I have stated that the Relation ought to be considered under three connections, according to the part of speech with which it preserves the most analogy. I have called designative relation, 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 appeared 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 modificatives; 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 speaking 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 deduction of thought, must be subject to inflection. I can go
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 opinion; 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 : pn outside
inside, within beyond
between, among upon, on high
J niDO down, beneath : nnri£ : nrjfl below, from under after, behind round about afar off etc.
OF TIME
: »rtD when, how long then
again
continually before today
: "1HD tomorrow, yesterday from before quickly etc.
J D"jP
OF NUMBER how much more? one, first two, second three four
five
seven eight nine
OP MEASURE
a little
very much in vain etc.
AFFIRMATIVE ADVERBS
SUSPENSIVE AND INTERROGATIVE perhaps : DNH J DN is it?
because J l^TTO therefore
on account of etc.
NEGATIVES
N1? no, not J Dfjn empty
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 intelligent translator ought never to lose sight of in the idioms of the Orient.
The reader who follows with close attention the progress 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 adverbial relation with which we are at the moment occupied, differs little from the designative relation and even
mingles with it in many common expressions. I have already 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 N1? : 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 grammatical knowledge. The mind encumbered with a multitude 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 constitutes: 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 modification 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.
It indicates the meaning of the phrase.' Sometimes, as I have said, the determinative article H, takes an interrogative force.
The negation is expressed by means of the many adverbial relations that I have already given. Those most in use are N1? 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-forword when necessary.
JDJ* J VN whereof - him? where-ofthem? (where is he, where are they?)
behind-thee
under me (in my power)
between us and between thee: between them
before me, before thee, before 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)
J D'TpI? riii*5D from between the cherubims (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?
»0 t7)W'? in Sheol who will point out to thee? (who will show
OTO'ISI and-the-son-of Adam thus shalt thou - visit - him? ( shalt thou visit him thus, the son of Adam?)
shall I lift mine eyes unto these hills?
O whence will come help to
DJ< dost thou consider the iniquities, Jah!
NEGATION
thou shalt add no more
thou shalt act no more
vindictively
he shall not see
I commanded thee not to
of nothing which... because
he found no help * Dnn&t D'Ji1?^ ^ iTi'P'Ni'? not shall-there-be-for-thee
other Gods (there shall exist no other Gods for
nt^Jfn X*? thou shalt not make for thee any image
D'Oil -liy -n»n.» • 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 themouth-to-them (there was nothing spiritual in their mouth)
for nothing of the king being able with you thing. ( for there is nothing of the king which may be something with you) and nothing seeing, and nothing knowing and nothing watching (he saw and he knew and he watched nothing)
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
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 Hebraic 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 characters 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 between 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
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
motives, added to certain verbal tenses which terminate in 1, as in the following examples :
NO1?!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-
H Whether this character is ranked among the heemanthes, 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 Hebraists called it paragogic, they considered it simply as added to certain words without other reasons than of joining 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, according 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, duration, ages * DPO he ceased entirely ; he rested wholly
in the general action of declining, of
being lost
to degrade, to destroy, to ruin entirely
J Among the heemanthes, this character expresses either passive action and turns back to itself when it appears 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 pronunciation. 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 relative to its reciprocity as sign:
reciprocal sorrow mutual estrangement, aversion he desired mutually and continually 5 HOMJl sympathetic sleep
mutual retribution, contribution
This is about all that the vulgar Hebraists have understood 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 dissyllabic roots, they applied, with a sort of devotion to the Hebraic tongue, this application which already very difiicult 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 constancy. 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 substance from which they are drawn, present to this principle, 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
perfection, and it acquires it unceasingly, the more speech gives facility to display its beauties.
According as the centuries advance, everything advances 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 perceived. 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 presented everywhere under the same form and with the same attributes, it is because the organs, charged with producing it exteriorly, not only are not the same among all peoples, in all ages and under all climates, but also because 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, representing them by characters susceptible of being linked
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 Egyptians who possessed at once the literal sign and the hieroglyphic 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 limited; 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 restriction of thought that they are particularized. Plato who considered general ideas as preexistent, anterior to particular 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, appropriates 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 penetrated by it. The substance is illumined. The verbal
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 movement and form, tense and person. It expresses the different 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 equally formed; the movement which leads to unity continues. Only, instead of some weak tribes clashing, there are entire 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.
PREFATORY NOTE
After all that I have said in my Grammar, both concerning 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 venture 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, according 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 uniformity and this surety in the course, this prodigious richness of invention in the developments, had caused the ancient 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
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 attain; 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 common source which is Speech, the constitutive principles 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 opposite 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 numberless 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.
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 philosophic 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 Hebrew; it is therefore good primarily for the Hebrew; secondarily, 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, because these two tongues having received their first roots from the ancient Celtic, have with Hebrew only coincidental relations given them by the universal principle of speech, or the fortuitous mixture of peoples: for the Celtic, similar to Hebrew, Sanskrit and Chinese in all that comes from the universal principle of speech, differs essentially 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 difficult. 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 concerning 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 produced. 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
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 vocabularies ranged in a library do not constitute real knowledge. I cannot prove better this assertion than by citing the example of Court de Gebelin. This studious man understood Greek and Latin well, he possessed a slight knowledge 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 anyone capable of detecting his mistake. He said, for example, that the French word abandon was a kind of elliptical and figurative phrase composed of three words a-bandon; 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.
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 absence. 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 socalled primitive root var, or ver, which according to him signified water and all that which is limpid and transparent 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
who has just published a book in German full of excellent views upon the tongue and science of the Indians1 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 revolutions.
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-
Hebraic Tongue Restored
HEBRAIC ROOTS.
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 hieroglyphic acceptation, it characterizes unity, the central point, the abstract principle of a thing. As sign, it expresses power, stability, continuity. Some grammarians make it express a kind of superlative as in Arabic; but this is only a result of its power as sign. On some rare occasions it takes the place of the emphatic article 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.
AB. The potential sign united to that of interior activity produces a root whence come all ideas of productive cause, efficient will, determining movement, generative force. In many ancient idioms and 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 significations, which appear at first incongruous, one will perceive that they come from one another and are produced mutually.
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
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 propagated: vegetation, germination.
DHN (compound) All ideas of lore, sympathy, inclination, 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 Universal Mystery, the Matrix of the Universe, the Orphic- Egg, the World, the Vessel of Isis, the Pythonic Mind: in a more restricted sense, belly; leather bottle, cavity, vase, etc.
JJ$ AG. This root, which is only used in composition, characterizes in its primitive acceptation, an acting
thing which tends to be augmented. The Arabic r-1 expresses ignition, acrimony, intense excitation.
JN The Chaldaic ^N signifies a lofty, spreading tree: the Hebrew p3N a walnut tree: the Arabic r-ji contains every idea of magnitude, physically as well as morally.
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 defective 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.
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 determined 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, varying but slightly as to sound, vary infinitely according to the degree of force with which they are pronounced. Suggested by nature and supplied by the vocal instrument, they are of all times, all places, all peoples; they form an universal language. It is needless to enter into the detail of their various modifications.
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-
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 universal convertible sign, image of the mysterious link which joins nothingness to being, constitutes one of the most difficult roots to conceive which the Hebraic tongue can offer. In proportion as the sense is generalized, one sees appear all ideas of appetence, concupiscible passion, vague desire: in proportion as it is restricted, one discerns only a sentiment of incertitude, of doubt, which becomes extinct in the prepositive relation or.
The Arabic 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 •
f J{ AZ. This root, but little used in Hebrew, designates a fixed point in space or duration; a measured distance. It is expressed in a restricted sense by the adverbial relations there or then.
The Arabic j\ characterizes a sort of locomotion, agitation, 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 according to which a thing is placed above another in consequence of its specific gravity. The Ethiopic 3HH (azz) develops all ideas of command, ordination, subordination.
DN This is, properly speaking, the action of gas which is exhaled and seeks its point of equilibrium : figuratively, it is the movement of the ascension of fire, ether, gaseous fluids in general.
AH. The potential sign united to that of elementary existence fl, image of the travail of nature, produces a root whence result all ideas of equilibrium, equality, identity, fraternity. When the sign H characterizes 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 identity, to unity.
^HN All ideas of junction, adjunction, union, reconciliation. Bulrush, reed, sedge.
NIK (comp.) All ideas of adhesion, apprehension, agglomeration, union, possession, heritage.
(comp.) That which is other, following, posterior; those who come after, who remain behind ; descendants, etc.
^J$ AT. This root is scarcely used in Hebrew except to describe a sound, or a slow, silent movement. The
Arabic i»l 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 remarkable thing is, that if the root ^K is represented in its most abstract acceptation by the prepositive relation or, the root 'K is represented, in the same acceptation, 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, animadversion. It is an effect of the movement of contraction upon the volitive centre 'N by the sign of interior activity 3.
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 whatsoever, 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 compression, every effort that the being makes upon himself or upon another, to fix him or to be fixed. It is a tendency to make compact, to centralize. In the literal acceptation it is the action of restraining, of accepting. In the figurative and hieroglyphic sense it is the symbol of concentric movement tending to draw near. The contrary movement is expressed by the opposed root /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
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 relations to, toward, for, by, against, upon, beneath, etc.
The Arabic Jl is employed as the universal designative relation the, of the, to the, etc. As verb, it expresses in the ancient idiom, the action of moving quickly, going with promptness from one place to another: in the modern idiom it signifies literally, to be wearied by too much movement.
?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.
AM. The potential sign united to that of exterior activity; as collective sign it produces a root which develops all ideas ofpassive 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 material nature # , then the root Dtf loses its conditional dubitative 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 ruling, establishing in principle, serving as cause; as adverbial relation it is a sort of dubitative, conditional interrogation exactly like the Hebrew ON ; but what is quite
remarkable is, that the Arabic root *\ , in order to express the* adverbial relation with, does not take the sign of material 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, signifies in Chaldaic the basis of things.
BS of the
An onomatopoetic root which depicts the BS of the soul ; pain, sorrow, anhelation.
The Arabic ^\ used as verb, signifies to sigh, to complain.
|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 together 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 activity; 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-
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 relation 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 expresses all and nothing, being and nothingness, strength and weakness, virtue and vice, riches and poverty; according to the manner in which the being is conceived and the idea that one attaches to the spirit or matter which constitutes its essence. One can, in the purity of the Hebraic tongue, make these oppositions felt to a certain point, by enlightening or obscuring the mother vowel 1 in this manner :
( TIN virtue, strength ")
( 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 contrary of what is announced as real: so that wherever the word pi* is presented it expresses absence.
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 ancient idioms the very name of the earth has been drawn from this root, as being the basis of things; thence is also derived the name of Asia, that part of the earth which, long considered as the entire earth, has preserved, notwithstanding all its revolutions, this absolute denomina-
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 onomatopoetic sound in the Arabic J, ah! alas! used in defending 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
comprehension. In a very restricted sense, the nose: figuratively, 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 repressing 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-
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>
conceived as elementary principle, indicated direct movement, 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, amorous 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 develops the ideas of cursing, of malediction.
-TIN (comp.) Tapestry, woven material.
mN (comp.) A gathering, a mass.
TON (comp.) Every prolongation, extension, slack-
or in Chaldaic p"lN (comp.) The earth.
ASH. This root, as the preceding one, is symbol of the elementary principle whatever it may be. It is to the root *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 circumference, 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.
The Arabic ^1 designates that which moves with agility, vehemence. This idea ensues necessarity from that attached to the mobility of fire L^X,
£*IK Action of founding, making solid, giving force and vigour.
(comp.) Power, majesty, splendour.
ATH. The potential sign united to that of sympathy and of reciprocity, constitutes a root which develops the relations of things to themselves, their mutual tie, their sameness or selfsameness relative to the universal soul, their very substance. This root differs from the root [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, consistent. In the Chaldaic, J"VX signifies that irhich is, and JT1? that which is not.
The Arabic ^\ or ^1 indicates as noun, an irresistible 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 grammatical sign, it is the paternal and virile sign, that of interior 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-
ment as the extractive article D, but with more force and without any extraction or division of parts.
^2 BA- Tne sig11 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 movement 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 ^ characterizes 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
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 chattering. 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, representing it yawning, offers to the imagination the idea of a chasm, an abyss, etc.
IPO An abyss, a thing whose depth cannot be fathomed, 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, surprising; that which causes admiration. V# signifies to be resplendent, and *l glorious.
tO!"O (comp.) Marble; because of its weight. See
7PQ (comp.} A rapid movement which exalts, which transports, which carries one beyond self: frightful terror. See /£l«
OrQ (comp.) Everything which is raised, extended, 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
ideas which spring from the preeminence that one assumes over others, of pride, presumption, etc.
The Arabic jsignifies literally, the action of growing, 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 property ; 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 composition. 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 consequence, 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, glistens: it is a vapid and thoughtless locution, futile discourse.
The Arabic ^ indicates that which cuts off physi-
cally as well as morally. The onomatopoeia Ja» , characterizes that which falls and is broken.
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 advances, 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!
TO (comp.) See fO.
Tp BCH. The root TjN which develops all ideas
of compression, being united to the sign of interior activity, forms the root ?]D, whose literal meaning is liquefaction, 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 overflowing, 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
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, confusion, extraordinary perturbation. See fO.
'TO Action of dilating, swelling, boiling, spreading on all sides : a flux, an intumescence, a diffusion; an inundation, a general swelling.
Q2 BM. The union of the signs of interior and exterior activity, of active and passive principles, constitutes a root little used and very difficult to conceive. Hieroglyphically, it is the universality of things: figuratively 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 fundamental sound of the musical system called in Greek uxd-n). See Dp.
?3 BN. If one conceives the root tG, which contains 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
analogous to the producing being, of an emanation; if one considers this same root [3, as result of the contraction 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 manifestation of generative action, from the me.
P In a figurative sense it is an emanation, intelligible or sentient; in a literal sense it is a son, a formation, an embodiment, a construction.
The Arabic ^i has exactly the same acceptations as the Hebrew.
I'D Action of conceiving, of exercising one's conceptive, 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 compulsion.
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 exthe bleating, bellowing of animals.
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 another. and to prompt him in what he should say. The word il which springs from the primitive root JD, contains 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, speaking 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 t»TZ. 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 (Jajt 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 restricted 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.
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 elementary 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; second, 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 continent; and in a more extended sense, that which is upright.
TO (intens.) Every extracting, separating, elaborating, 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, develops the action of justifying, of purifying.
"1X3 (comp.) Every idea of manifestation, explanation: 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.
"113 (comp.) Every idea of distinction, eclat, purity. In a restricted sense, wheat.
"V3 or 113 (comp.} In a broad sense, an excavation; 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 sentiment 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, container, 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 habitation; that which composes the interior, the family: that which is internal, intrinsic, proper, local, etc.
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 imperfectly. Plutarch tells us that a certain Carvilius who, having 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 grammatical sign, it expresses organic development and produces all ideas originating from the corporeal, organs and from their action.
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, augmentation, 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.
DHJ (intens.) The sign of interior activity being doubled, changes the effect of the positive root and presents
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 Hebrew. 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 augments 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 tumultuously, assails in troops.
The Arabic jr 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 figuratively. An incision in anything whatsoever, a furrow; metaphorically, 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
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.
VU A political organization; a body of people; a nation.
?W (comp.} That which brings the organs to development. See *%!»
"M (comp.} An organic movement; an evolution, a revolution.
JttJ (comp.) That which disorganizes; every dissolution 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 •
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 clipping 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 general; in particular, the verb fc signifies to swagger.
|I"U (com-p.) An inclination, a defective propensity, 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 remains stagnant and becomes corrupt through standing. "VJ (comp.) That which makes things endure, and
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 directive 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 developed, 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 development 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 uncovered.
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.
?) 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 evolution or revolution.
^U An appearance caused by the revelation of the object; effect of a mirror; resemblance.
£JJ GM. Every idea of accumulation, agglomeration, 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 Hebraic 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
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 presenting 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 represents the bellowing of an ox.
n#l Action of opening the jaw, of bellowing; every clamour, every vociferation.
?¥$ (comp.} Action of rejecting from the mouth; every idea of disgust.
y?) (comp.) Every kind of noise, fracas, murmuring.
Vfyy (comp.} Action of troubling, frightening by clamours and vociferations.
rij GPH. All ideas of conservation, protection, guarantee : in a restricted sense, a body.
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 , constitutes 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; continuity in movement or in action.
The Arabic j>- presents the idea of violent and continued 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.
(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 acceptation, it was the emblem of the universal quaternary ; that is to say, of the source of all physical existence. As symbolic 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 employ it as article, but it enjoys that prerogative in Chaldaic, Samaritan and Syriac, where it fulfills the functions of a kind of distinctive article.
DA. This root which is only used in Hebrew in composition, is the analogue of the root *"?, which bears
the real character of the sign of natural abundance and of division. In Chaldaic it has an abstract sense represented 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.
2^ DB. The sign of natural abundance united by contraction to the root DX , symbol of all generative propagation, 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; fermentation, literally and figuratively; vapour; that which proceeds slowly and noiselessly: calumny, secret plot, contagion.
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.
D1)"! 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
represents an acting thing which tends to augment, one finds that it expresses, figuratively, every kind of solicitude, anxiety, anguish.
P DD. Every idea of abundance and division; of propagation, effusion and influence; of sufficient reason, 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 particularly 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 (painx. dolere (to feel pain) ; in the modern tongues, their num berless derivatives.
DH"! (camp.) That which overwhelms with astonishment; every sudden calamity, astounding and stupifying.
"H and nil Pain, languor, debility. 1H Metaphorically, that which is sombre, lugubrious, 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, constraining; action of expulsion, evacuation; etc. fTH That which constrains. 'PTT Separation, violent impulsion.
(com p.) Every idea of excitement, (comp.) An impression, an extreme oppression.
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 characteristic of this sign. This root develops all ideas of sufficiency 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 distribution of things, and helps to distinguish them. In particular, the roots »i/L>^ or o and ^Sare represented by the
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 reduces to pieces. See pi •
C'*"! (comp.) Every kind of trituration. See tPTt
^n DCH. The sign of natural abundance contracted 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, necessity, poverty and all ideas proceeding therefrom.
The Arabic Jp or ii^ constitutes an onomatopoetic and idiomatic root which expresses the noise made in striking, 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, injurious, calamitous, vexatious; etc.
Tp"l Action of depriving, vexing by privation, oppressing, 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 extraction, 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 exhaustion and weakness.
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 someone 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, consumes, enfeebles: every kind of division, disjunction; emptiness 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 homogeneous, thing formed by affinity of similar parts, and holding 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 identified 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
glutinous glaze. From the latter meaning results, in the analogue *i , that of contaminating, calumniating, covering 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 assimilating to one's self, that is, thinking, imagining, conceiving; etc.
|"| DN. The sign of sympathetic divisibility
united to the root ftf, symbol of the circumscriptive activity 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, concealed; 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, understanding. knowledge.
(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, fracture; 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 abundance born of division, united to the elementary root "M characterizes the temporal state of things, the age, cycle,
order, generation, time. Thence Tl, every idea of cycle, period, life, customs, epoch, generation, abode.
"Til Action of ordering a thing, disposing of it following 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 movement, 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
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
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 repeat these details.
HA. Every evident, demonstrated and determined existence. Every demonstrative movement expressed 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 production. 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 phantom, a simple appearance; etc.
The Arabic ^* characterizes in general, a rising, a
spontaneous movement, an ignition. As verb, ^* signifies to be inflamed.
JJ1 HEG. Every idea of mental activity, movement 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.
^pj HED. Like the root "IN, of which it is only a modification, it is attached to all ideas of spiritual emanation, 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 onomatopoeiic 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 designates a disastrous accident, a misfortune.
^ 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 analogous Hebraic roots, and conserving nothing of the intellectual, with the sole exception of the pronominal relation y> in which some traces are still discoverable, are restricted 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 Oj* has designated 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,
becomes a sort of mental delirium, a dream, a sympathetic somnambulism.
The Arabic ^» restricted to the material sense signifies 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 whatsoever 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 marching ; »*!» indicates, as onomatopoetic root, the noise of the
sabre when it cleaves the air. These two words characterize a vigorous action.
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. Hieroglyphically, 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 characterizes a sentiment of cheerfulness and felicity, an exaltation ; literally, it expresses that which is distant, ulterior, 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 interrogative particle.
?n or ^n That which is exalted, resplendent, elevated, glorified, worthy of praise; that which is illustrious, celebrated, etc.
^H and ^H (intens.} That which attains the desired 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 indicates 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,
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 exciting.
[H That which is before the eyes and whose existence 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 quickly and lightly. As verb, it is the action of grazing, touch ing slightly, slipping off, etc. See £)N »
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 extraordinary 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 develops 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, intumescence, 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 scheming, of plotting.
The Arabic £> expresses the accumulation of clouds and the darkness which results.
•) 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 details 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 appear, except in the heart of nouns to modify them, or
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 corrupted the purity of the principles upon which stood the primitive idiom from which they descend ; this idiom preserved 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 amateurs 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 onomatopoetic 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 possesses this root, is derived from Uj action of striking, of amputating; of castrating animals.
•^ OUD. In Arabic jj every idea of love, friendship, inclination. It is the sympathetic root "Vi"l.
In the modern idiom $j signifies to cultivate friendship for some one, to give evidence of kindness.
p}^ OUH. In Chaldaic and in Arabic, it is an onomatopoetic root which expresses a violent condition of the
soul; »lj is* applied to a cry of extreme pain; fly>^ 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 I»j and JaV, .
^ WI. Onomatopoetic root which expresses disdain, 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
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
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 softness, 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
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
V] OUTZ. Every idea of firmness, solidity, consistence, persistence: thence, the Arabic Jp) which signifies 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 literally 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, affliction,, etc.
] 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 demonstrative 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.
ji^J ZA. Every idea of movement and of direction; noise, the terror which results therefrom : a dart; a luminous 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 generating propagation, represented by the root 2$, forms a root whose object is to depict every swarming, tumultuous 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 Hebrew. 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, seething, as water.
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 movement ; «*_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 expressed in an abstract sense by the pronominal relations this, that, these, those.
The Arabic ej 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-
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
ff ZZ. Every movement of vibration, reverberation; 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-
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 movement, 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 exception, 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 characterizes 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 elongation, prolongation; consequently, of attenuation, weakness; also of prodigality, looseness, baseness, etc.
'nr Action of icasting, profaning, relaxing; of rendering base, weak, feeble, etc.
In a restricted sense the Arabic verb Jj signifies to stumble, to make false steps.
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 manifestation which makes the faculties of the being understood 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 according to the faculties: every pleasure of the body for its nourishment: figuratively, all lewdness, fornication, debauchery: 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.
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.
M
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 whatsoever. That which spreads, glides, flows in space or time. Thence, years, old age, and the veneration which is attached to it : water and the purity which ensues : a chain and the strength which attends it; an arrow, etc.
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-
sents the principle of vital aspiration : as consonant it belongs 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 intermediary 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.
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 impregnate, 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.
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. Metaphorically, 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 terminating, 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: metaphorically, 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 particular, that which renders this existence manifest and obvious; that which declares it to the senses.
In the analogue *?- , this root has not conserved the
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.
mn (comp.) Action of hooking. See nn.
JOin (comp.) Action of mending, sewing. SeeDH.
Din (comp.) Action of sympathizing, condoling. See Dn,
pn (comp.) That which is exterior, or which ac£s exteriorly; that which leaves the ordinary limits and which, in an abstract sense is expressed by the relations beyond, outside, extra, except, etc.
}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 acceptations 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.
Ml Action of seeing, regarding, considering, contemplating; 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 exercises 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 resistance, constitutes a root whence come all ideas of frustrated 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, furnishes 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.
The Arabic ^ develops every idea contained in the Hebraic root.
?TT (comp.) Vital force; that which maintains, procures, sustains existence : elementary virtuality; the physical 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 signof 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 confined 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; sensible to savours; the palate, throat: that which covets, desires, hopes, etc.
HEL. This root, composed of the sign of elementary existence united to the root ^tf, symbol of extensive 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-
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, absolving, etc. When this root receives the guttural reinforcement, it expresses in Ji., the state of privation, indigence ; that which lacks, which is wanting in any manner whatsoever.
^H and ^H (intens.) Distention, distortion, contortion; endurance, solution of continuity; an opening, a wound: extreme relaxation, dissolution; profanation, pollution; 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, resolving, dissolving, opening, milking, extracting, etc.
?*PT (comp.) Elementary virtuality. See TT.
QfJ HEM. The sign of elementary existence, symbol of every effort and every labour, united to the sign of exterior activity, and employed as collective and generalizing 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 contractile movement.
DH Idea of that which is obtuse; curved, hot, obscure; 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 passion, wrath, etc.
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 signifies 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 general, 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 supplication, 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 relent; 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, seclusion; 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
residence, being fixed, intrenched, and consequetly to besiege, 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 divided 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 sensation of some thing; (Je*- to act with celerity, i. to
diminish in volume, to be contracted, shrunken; (jA±. 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, coaxing. A roof, nest, shelter, port: action of separating from that which harms; of combing, appropriating, etc.
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 coming 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 dimension, 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.
"IP? and inn (intens.) That which burns and consumes, 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, irritating: 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 movement, 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 (Jt^ , to penetrate.
E*in Action of acting with vehemence upon something; 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 dismays. It is, in general, the reaction of useless effort ; elementary existence driven back upon itself; in particular, it is a shudder, consternation, terror; a sinking, a depression; 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.
^ 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.
TA. Every idea of resistance, repulsion, rejection, 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.
DX£0. (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 corruption ; 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.
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 resistance. See ND,
The Arabic U» is used as adverbial relation to impose silence upon someone. p signifies literally an hour.
JTID Every kind of thread, of spinning: a net.
PTlD Action of placing in safety, guaranteeing, covering, 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 repulsed; metaphorically, a calumny, an accusation.
The Arabic ~k expresses as onomatopoetic root, the
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 DrA 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 contraction 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 developed by the Hebraic root.
^£3 That which casts a shadow, that which is projected 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.
The Arabic jl* has many divers acceptations like the Hebrew, all of which can, however, be reduced to the primitive 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 anathema ; 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 anathematizing; 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-
|J?D (comp.) To charge, to load someone with burdens; 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 whatsoever 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 contraction 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
forms, this root characterizes an abrupt, unexpected movement, 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 depicts 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 children 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, remarkable in its vocal nature, loses the greater part of its faculties 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 expressing at the beginning of words, duration and strength ; but it is only a result of its power as sign.
I have shown in my Grammar what use the idiomatic
genius of the Hebraic tongue made of the mother vowel *f in the composition of compound radical verbs as initial adjunction.
^"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* •
^ IB. Onoinatopoetic root which describes the yelping of a dog. Figuratively it is a cry, howl, vociferation. 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 divisional 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
"J* In the literal and restricted sense, the hand; in the figurative and general sense, it is the faculty, executive
force, power of acting, dominion: it is every kind of aid, instrument, machine, work, term; administration, liberality, faith, protection: it is the symbol of relative unity, and of the power of division; it is the 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, necessity.
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 developed 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 designate 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 literally the day, and is used sometimes in place of ^ .
DV (comp.) The luminous, continued, universalized manifestation : day. See D*.
The Arabic *£ has conserved none of the intellectual ideas contained in the Hebrew. As noun, it is, in a restricted sense, a day; as verb, to fix a day, to adjourn.
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, expectation; 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.
[" (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 develop all ideas of mass and accumulation.
The intellectual force of this root is weakened in Arabic, since this idiom has not conserved the characterization of the plurality of things as in Hebrew. It is the root [', whose expression is much less forceful, which has replaced it; also, the manner of forming the plurals of nouns with numberless anomalies and irregularities, has become one of the greatest difficulties of the Arabic tongue.
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 .
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 particularity, individuality, property.
The Arabic ^i has preserved scarcely any of the intellectual ideas developed by the Hebrew. This ancient root, however, still forms the plural of masculine nouns in Arabic, as in Chaldaic and Syriac, but it is often changed
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, existence proper, interest: that which is relative to a determined centre, to a particular point; that which draws to itself, appropriates, envelops, involves in its vortex; deprives, oppresses others for its own interest : every internal movement, every desire for growth.
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 receive 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.
D)P (comp. ) That which covers, envelops, as a garment 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, deliberation: every thing which tends to fix upon a point, to determine. 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 preserve 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
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 elementary 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 Chaldaic, 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 assimilative 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 principle fl, image of absolute life; but here it joins the expression of organic character J, of which it is a sort of reinforcement. In Hebrew, it is the assimilative and concomitant 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 ;
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.
CHA. Every idea of assimilated existence, of formation by contraction; that which is compact, tightened, 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 represented 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 gathering together, as a hen her chickens; or again, the state of being timid, chicken-hearted.
3N3 (comp.) A moral heaviness; an interior repression; 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 ^ signifies to cut. This root used in music designates the fundamental 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.
^^ CHD. That which partakes of relative unity, isolation, division. In a restricted sense a spark, a frag-
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 relations 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 primitive sign ii or o , has become an onomatopoetic root depicting an oppressed respiration either by old age, by illness, or by excess of drinking.
r?i"O (intens.) From the idea of an excess of restriction, comes that of fright, weakness, pusillanimity: contrition; dimming of the eyes; dizziness, faintness, etc.
|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, restraining force : the natural faculty which fetters the development of bodies and draws them back to their elements. Root analogous to the root JO , but modified by the presence of »the convertible sign 1.
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; repressing 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.
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 retaining 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.
. ) Action of retaining a thing, hiding it, concealing it carefully.
^PD (comp.) Action of disguising a thing, smearing 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 beyond measure, to overpower with work. In the modern idiom £2 signifies bushy hair.
IJ CHI. Manifestation of any assimilating, compressing 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 Chaldaic *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-
hension, shock, capacity, relative assimilation, consummation, 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 reinforced by the guttural aspiration, offers in J j , a meaning absolutely contrary to the primitive sense of accumulation, 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 determining its accomplishment: the universality of things; their assimilation, aggregation, perfection; the desire of possessing; 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 assimilation. 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 circumscription, 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.
The Arabic $ has not differed from the Hebraic root in its primitive origin; but its developments have been different. The intellectual root fflfl to be-being, almost entirely 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, substance 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
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 explained 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 primitive root rrin, signifies literally it existed. It can be remarked that the Samaritan and Chaldaic follow the sense of the Hebraic root, whereas the Syriac and Ethiopic follow that of the Arabic.
I'D Action of constituting, disposing, fixing, grounding; 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, enumeration, sum.
DD The top; the pinnacle of an edifice; a throne.
The Arabic ^^5 expresses in general, the action of removing the superficies of things ; in particular, that of clipping, cutting with scissors. The onomatopoetic root
expresses the idea of utmost exertion, and the Arabic noun (J3 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, cowardice.
D)D(comp.) Action of being indignant, vexed; provoking, irritating another.
rp CHPH. ' Every idea of curvature, concavity, inflection; 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 j£jb indicates a movement extremely accelerated.
^3 CHR. The assimilative sign united to that of movement proper 1, or by contraction with the elementary
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 acceptation; 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 expands 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, excluding, 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.
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 movement 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, possession or coincidence.
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 Kl1? 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 assimilative 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.
tON1? (comp.} Action of covering, hiding. SeeD/
TJN1? (comp.) Action of despatching, delegating.
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, courage, audacity: literally, it is the heart, and figuratively, all things which pertain to that centre of life ; every quality, every faculty resulting from the unfolding of the vital principle.
31? 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 facilities, 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, complicated 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 abundance 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 manifest, 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.
"I1? That which is born, generated, propagated, bred:
progeny, increase of family, race, lineage: confinement, childbirth, etc.
LEH. This root, analogue of the root K? contains 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.
Jin1? Every idea of indeterminate action, of insupportable fatigue; frenzy.
2Tt?(comp.) Every desirous movement; every projection into vacuity : a flame of any sort whatsoever.
JH1? (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.
DH1? (comp.) To universalize an expansive movement, to render it sympathetic; to electrify, inspire, propagate: 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 relations, 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
to matter. It is to the sense of radiating which is contained 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.
PR*? (comp.) That which is polished, shining. Seel"!1?. 1*7 (comp.) Addition, supplement.
?)V? (comp.) That which is detached, disunited; figuratively, that which drags, is dirty, soiled. See tf? .
yV? ( comp. ) Action of swallowing. See tf?
LZ. Every movement directed toward an object to show it, and expressed in an abstract sense by the relations this, that.
The Arabic j has preserved the physical developments 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 elementary existence and making effort to produce itself, to make its appearance.
The Arabic *) develops in general, all ideas of cohesion, of contraction, and retains only the physical and material acceptations of the Hebraic root.
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 elementary 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 CP1?.
LT. The directive sign united to that of protective resistance, composes a root which contains all ideas of seclusion, envelopment, mystery, hiding place. SeetON1? 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.
The Arabic ^ designates literally a pliant, flexible thing.
'7*7 (comp.) That which renders things adherent, binds, envelops them : night. See1?1?.
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-
mined message; executing a mission; a legation, a vicarship.
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.
TjN1? Every kind of legation, delegation, envoy, to fulfill any function whatsoever.
Tp1? (comp.) State of being detached, delegated, loosened, released; without bond, lawless; impious, profane, etc.
LL. The sign of extensive movement being opposed 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 opposed 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 N5? •
A people; that is. to say, a more or less considerable 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 iridescent 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 inarticulate 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 itself, of refraction.
The Arabic •>_& indicates a complication, an adjunc-
tion of several things. It is literally, the action of enveloping.
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.
p1? Action of making light of, making a play on words; of laughing; action of turning one tongue into another, 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 instruction.
The Arabic v*M signifies to chew, and jjj, as onomatopoetic root denotes every kind of slapping, clapping, clicking.
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.
ttfl1? 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.
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 extractive 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.
MA. That which tends to the aggrandizement 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 attention of those who wish to go back to the essence of language. 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
root, conceived as pronominal relation designates the possibility 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 analogues not, no. As verb, the root \» or J* signifies in general, 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 restricted 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 repugnant.
MD. The sign of exterior action, being united to that of elementary division, constitutes that root whence come all ideas of measure, dimension, mensuration, commensurable 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, exceedingly, etc.
MEH. That which is essentially mobile, essentially passive and creative ; the element from which everything draws its nourishment ; that which the ancients regarded as the female principle of all generation, water, and which they opposed to the male principle, which they believed to be -fire.
HD» ID or *0 Every idea of mobility, fluidity, passivity; that which is tenuous and impassive, whose intimate 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 physical 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 rapidity, 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) characterizes, in general, the action of triumphing, and that of celebrating a triumph with a fanfare.
310 (comp.) Action of liquifying, dissolving, melting.
388 THE HEBKAIC TONGUE KESTOBED
DID (comp.) Every kind of communicated move-
TpO (comp.) Every idea of attenuation, depression.
'TIO (comp.) Action of amputating, cutting off exuberance, circumcising. See J70»
|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
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 consequences 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, action 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,
Action of effacing, depriving, taking away, destroying; 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 violently, 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 adverbial relation tomorrow
[2*2 ^^. This root, composed of the sign of exterior and passive action, united to that of resistance, develops all ideas of motion or emotion given to something; vacillation; stirring; a communicated movement especially, 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.
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 elementary fecundation.
MCH. The root T]N , image of every restriction, every contraction, united to the sign of exterior and
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 extenuation, absorption, consumption. By £», is understood 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 attached all ideas of continuity, plentitude, continued movement from the beginning to the end of a thing: thence, the accessory ideas of locution, elocution, eloquence, narration, 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 lassitude, 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 without 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 amputation; thence, the action of amputating, circumcising, taking away that which is superabundant, superfluous.
MM. Root not used in Hebrew. The Arabic
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 circumscriptive extent of being, characterizes all specification, all classification by exterior forms; all figuration, determination, definition, qualification.
The Arabic ^ has not followed the same developments 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 emanated 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,
|P The kind of things, their exterior figure, mien, image, that is conceived ; the idea, that is formed, the definition 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 measuring, 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-
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 somewhat 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, unaminous, 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 Chaldaic 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 attains an end, a finish ; which encounters, finds, obtains the desired object.
The Arabic {Ja» signifies properly to suck.
yW (intens.) Action of milking, that is to say, of obtaining milk : thence, the idea of pressure, expression; pressing etc.
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 experiences 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 second, to the state of being bitter, strong, sturdy.
"10 That which extending and rising, affects the empire, 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, bitter, 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.
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 softly, 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 whatever. £+* 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 grammatical 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 extension of which it is individually susceptible. The Hebraist grammarians in placing this character among the heeman-
thes, had certainly observed that it expressed, at the beginning of words, passive action, folded within itself, and when it appeared at the end, unfoldment and augmentation : but they had profited little by this observation.
I shall not repeat here what I have said in my Grammar concerning the use that the idiomatic genius of the Hebraic tongue made of this character in the composition of compound radical verbs, as initial adjunction.
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 apparently opposed : this is the reason. That which is new, of recent birth, is graceful, fresh, pleasing; but it is also frail, weak, unsteady. Now, the Hebraic idiom is attached to the first idea ; the Arabic idiom has followed and developed the second. Thence the verb 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 sufficiently cooked, in speaking of meat ; thence, the action of acting abruptly, without reflection, contradicting like a
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 inspiration, theophany, prophecy; and in consequence, that of exaltation, ecstasy, rapture; perturbation, religious horror.
The Arabic ^ indicates in general, a shudder; exterior movement caused by interior passion. As onomatopoetic 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
313 Action of speaking by inspiration ; producing exteriorly the spirit with which one is filled : in a literal and restricted sense, divulgation, fructification, germination.
In this last sense, it is the root DN, which is united simply to the sign 3 employed as initial adjunction.
J3 NG. This root is applied to every kind of reflected light, after the manner of a mirror; of solar refraction : thence, the ideas of opposition, of an object put on the opposite side.
The 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; action 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 develops all ideas of dispersion, uncertain movement, agitation, flight, exile, trouble, dissension.
The Arabic y develops the idea of that which evaporates, is exhaled, escapes. This word is applied also in Arabic to the idea of equality, similitude; then it is compound and derived from the primitive 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 manifested by movement.
jl} NHE. This root is the analogue of the root *O and as it, characterizes that which is fresh, young, recent :
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.
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 produced 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 action 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.) 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: action 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.
"W (comp.) A luminous production, eclat, splendour. See *U «
&?\3 (comp.) That which is unstable, weak, infirm.
7J NZ. This root characterizes that which overflows, 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.
'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 runningstream; 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, importunity. SeefTl,
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.
TJ (comp.) Light manifested in its production,
splendour. See "U.
7p NCH. That which is injurious to existence arrests, restrains, represses it.
Tp A blow, a lesion; chastisement, torment: action of rebuking, chastising, treating harshly, punishing; bruising, 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, consequence: 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 collective 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
in the same case; and this, for the reason shown in the grammar, with regard to this sign when it has become
? J NN. The sign of individual and produced existence, being united to itself as augmentative sign, constitutes a root whose use is to characterize the continuity of existence by generation. It is a new production which emanates from an older production to form a continuous chain of individuals of the same species.
The 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, literally 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; consequently, 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
signifies literally an herb fresh and tender. In a more extended sense, it is every idea of movement within oneself, 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, convenient, 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«
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 ravaging, 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 characterizes that which is feeble and weak, easy to seduce, variable, transitory; literally as well as figuratively.
The Arabic ^Jj characterizes in particular, the absorption of water by the earth ; in the modern idiom it signifies, to whisk flies.
tW Every idea of mutation, permutation, subtraction, distraction, cheating, deception, weakness, wrong, etc.
J1^ NTH. Every corporeal division. In a restricted sense, a member.
The Arabic jj characterizes extension given to anything whatsoever. The verb jj expresses literally, the action of oozing through, of perspiring.
rU A morsel of something, a piece, a portion; a section : 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.
$$Q SA. Every idea of circumference, tour, circuit, rotundity.
nXD Every round thing suitable for containing anything; 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 product of the circumferential sign united to that of interior
action D, it expresses every idea of occasional force, cause, reason : but when it is the root DN , image of every conceivable 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 circumstance, 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, converting, 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
SD. This root whose effect is opposed to that of the preceding one, characterizes, on the contrary, the circumferential line entering upon itself, and approaching the centre: thence,
"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 atwhich 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 possibility.
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 renders joyous. See f D •
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 signifies 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 produce, of merchandise; action of negotiating, selling, buying, etc.
t^HD ( comp. ) That which springs from corruption : that which swarms from putrid water.
[3D ST. Root not used in Hebrew. The Arabic kcharacterizes in general, a vehement, illegal action.
The compound verb Iksignifies 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
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 restricted sense, scoria. See J1D •
7]0 SCH. The circumferential sign united by contraction of the root 7jN, image of every restriction and exception, 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 multitude 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 developments 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 universalized by the collective sign D, becomes the symbol of the
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 :
DID A horse; that is to say an animal which aids in emigration, travel. See ND and #D .
The Arabic ^L. belongs evidently to the primitive root DD, and designates in general, a thing which is carried 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 ; anything 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 ,_ihas 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 consummation, of reducing to powder by fire.
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 Samaritan p} , likewise the Syriac an» , indicate a movement of evasion, of leaving; of germination.
The Arabic £~ is an onomatopoetic root which designates 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, independent, 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 covering, 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 .
V U.H.WH. This character should be considered
under the double relation of vowel and consonant. Following 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. Pollowing its consonantal acceptation, it belongs to the guttural 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.
W HA. Physical reality. This root is the analogue 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 hieroglyphically 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 becoming 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.
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 pleasure in opposition to spiritual pleasure ; in a more restricted 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 continued, 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
time, produce all those of voluptuousness, sensuality, delights, beauty, grace, adornment, etc.
Ply, 1J7 HEH, HOU. That which is sentient in
general; obvious to the senses: physical reality. Superficies, 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 onomatopoetic 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, iniquity; state of being perverse, iniquitous, deceitful, vicious.
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; strengthening. SeeJ>y.
piy (comp.) Action of compressing. See py.
"liy (comp.) Action of impassioning, exciting, putting into movement : action of involving, blinding, etc.
Wiy (comp. ) Action of assembling, composing, putting 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 ; corroborative 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 corroborates, 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 wThich is precious, dear, rare, worthy of honour; that which is cherished, honoured, sought after, etc. The verb j, signifies properly to pierce.
fiy HUH. Koot not used in Hebrew. The Samaritan fly indicates in general, material substance, and in particular, wood.
{^y HUTH. This root develops the idea of resistance 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.
The Arabic ^ indicates an overwhelming burden, a, fatigue; £ signifies to goad.
£0\T (comp.) Action of cleaving the air with rapidity, 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.
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 impulsion, 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 composition it has the sense of the Arabic »*ip, which characterizes that which is held with effort, which delays, defers, etc.
In a restricted sense tilesignifies to soil, to stain.
HUL. The material sign tf considered under
its vocal relation, being united to that of expansive movement, composes a root which characterizes, hieroglyphically and figuratively, primal matter, its extensive force, its vegetation, its development in space, its elementary energy : this same sign, considered as consonant changes the expression 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
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 aggregative power, its growth by juxtaposition, expressed by upon, over, above, along with, near, adjoining, about, overhead, 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 appearance; 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 relations with, toward, among, at.
Dy Every idea of union, junction, conjunction, nearness : 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 condition, 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
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 inflection: 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 represented 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 corruption 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 tightness of breath, suffocation, oppression, literally as well as figuratively.
Qy HUS. This root, little used, expresses the action of pressing, of trampling under foot.
The Arabic ^ expresses the action of feeling, groping; 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.
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, innocent; 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 ^Jafis 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, anguish. 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 breaking, etc.
")y HUR. This root should be carefully distinguished 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 ^ehas preserved almost none of the intellectual ideas developed by the Hebraic root. One recognizes, 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 anything whatsoever.
Tiy Action of inflaming the fire of passions, depriving of physical and moral light. Here the primitive root ~\y , confounding its two relations by means of the convertible sign 1, presents a mass of mixed expressions. It
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 aggregation 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, dissimulate, 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 meaning. ^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.
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 pronunciation. 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.
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 restricted 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 wanders, 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-
"^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 compound 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 constitutes 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
)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.
J1D (comp.) Action of hesitating. Seejfi
p£j (comp.) Action of spreading, dispersing, melting. SeefS.
p1G (comp.) Action of being moved by an alternating 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 ,
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, expanded, 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 idiomatic 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.
PHT. An opening, a pit; a dilation; a prorogation given to something.
The Arabic ^ signifies literally, to crumble; Jaj
to rise, leap. From the latter word is formed (Joi which characterizes that which acts abruptly, with cruelty, etc.
D5 Action of opening the mouth, yawning; figuratively, 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.
»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, characterizing that which is interior and opposed to the surface of things. The root £ conceived abstractly, is represented 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.
?7Q PHCH. Every distillation which comes from
vapour suddenly condensed : a drop of water; metaphorically, a lens.
The Arabic ^U signifies literally to be dissolved.
PHL. The emphatic sign, united by contraction 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 considered 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 separated, extracted, drawn from another thing: that which is divided into distinct parts. In the modern idiom Jj signifies literally to drive away.
(intens.) From the idea of noble and magistrate, 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 turning the face, expressed by the relations before, in the presence 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 hesitation. 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 specification and of specifying ; of classification and of classifying; 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.
D£3 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. See1^. (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, relaxationj action of depriving, stripping, making naked, etc. See "Uf.
Wg PHTZ. Every idea of diffusion, loosening, setting 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 action of releasing, opening, dilating, etc.
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 developing 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.
DID (comp.) That which breaks; that which divides 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.
(comp.) Action of dispersing, divulging, manifesting, specifying; action of piercing: metaphorically, a hunter, a horseman.
PHSH. Every idea of pride, vanity, extravagance; 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 considers 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 easily, 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 persuading, 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, tearing 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, having reference to scission, limit, solution, end. Placed at the beginning of words it indicates the movement which
carries toward the limit of which it is the sign; placed at the end, it marks the very limit where it has tended.
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.
"^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 hindrance; 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-
)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.
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; impressing a movement.
fiiy (comp.) To cry aloud.
^iy (comp.) A thing which is propagated afar, as noise; depth, literally and figuratively. See *?¥ «
pltf (comp.) That which presses; holds back forcibly. See pV.
Tltf (comp.) That which compresses, forms, con-
(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 inarticulate 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.
^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 emanation. ^ 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 *7flV«
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
the darkness of shadow, which lengthens, gains, as a shadow, etc. According to the second sense, it is a prolonged sound, a cry which invokes succour, a prayer, etc. ^0 expresses that which is prolonged indefinitely, wanders, 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 aggregation, 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 concentrated 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,
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, flabby, ungainly, slack, etc. As onomatopoetic root «^» denotes 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, develops the action of putting in order, arranging, co-ordinating, 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, formation, 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
of a tight grasp, an oppression, an extreme compression.
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, conforming, 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, competitor, 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 Ethiopic 0©ft (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
ni2f A conflagration; the action of setting fire.
P KQ. This character as consonant, belongs to the
guttural sound. As symbolic image it represents a trenchant weapon, that which serves as instrument for man, to defend, to make an effort for him. It has already been remarked, that nearly all the words which hold to this consonant in the greater part of the idioms, designate force and constraint. It is, in the IJebraic tongue, the compressive and decisive sign; that of agglomerative or repressive 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 elementary 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.
CA, KA or QUA. This is the analogous root of
1p which characterizes the expression of the sign. As onomatopoetic root it is a convulsive and violent effort; to spue out, to vomit forth.
The Arabic <j which takes the place of the primitive root, reinforces all its acceptations. As onomatopoetic root U\5 depicts the croaking of a crow.
Nip Action of vomiting.
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 contracted with the root Dtf , then the root Dp characterizes every object capable of and containing any kind of mea-
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 demarcation. ,_J designates again, the principal sound of the
musical system, the keynote. See DD .
jp KG. Root not used in Hebrew nor in Arabic.
^P KD. The vertical point, pole, summit, of anything 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.
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.
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-
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 resounding, 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 intelligence; 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.
Dip (comp.) Substance in general. See Dp»
pip (comp.) Lamentation. See fp,
Pp (comp.) Action of cutting, cutting off; pricking. See J>p.
"Yip (comp.} Action of digging a well, a snare ; action of surrounding, catching, destroying, etc. See *)p»
tPlp (comp.) A snare; action of entangling, setting
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 toward 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 relation 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. •
"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 undefined, 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 becomes less; which is reduced, lightened; which loses ground; becomes rarefied, etc.
7lp Voice, sound. The Arabic Jl5 signifies literally, to say, speak, state, express.
KM. The root 1p, being universalized by the
addition of the collective sign 0 , characterizes substance in general, undefined nature ; a thing whose only properties are extent and necessity: thence,
Dip Action of existing in substance, being substantialized; assuming stability; state of being extended, established; constituted; strengthened; qualified to assume all forms; action of being spread out; rising into space. Action of existing, subsisting, consisting, persisting, resisting: 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 expresses 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.
|p KN. This root has two sources whose expressions are blended, as it were, in one. By the first, it is derived 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 ;
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 assembled the opposed ideas, of appetent tension and compression, vehemence and closeness, power and density. It contains the central force, profound basis, rule and measure of things; also the faculty which seizes, usurps, agglomerates, appropriates and assimilates icith itself.
The Arabic ^ although holding to the same root as the Hebrew p , is however, far from preserving or developing 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 possession, an acquisition, conquest; a possessor, envious person, 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.
yp KH. Every idea of line strongly traced, of
stigma; of violent disordered movement which wounds, displaces, deranges, etc.
The Arabic 5 is 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;
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 commemoration ; to designate, to avow.
1p From the idea of character and writing contained 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, concatenation; thence, that of the course of events, fate of occurrence; action of happening, occurring, hastening, arriving, 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, penetrating, 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, difficulty; that which is mixed, hardened, tightened, compact 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.
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. According to Boehme the letter R draws its origin from the igneous 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 consonantal, is a particular form of central nature. "Although 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 Hebraic tongue, the sign of all movement proper, good or bad. It is an original and frequentative sign, image of the renewal of things, as to their movement.
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.
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 object, beholding, considering; sight, vision, aspect of a thing.
'JO A mirror: figuratively, an observation, examination.
fiNi") (comp.) Prophetic vision; spectacle; admirable 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 propagation, 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 relations, 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 uproart 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 familiarity.
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 movement, 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, unfolds, 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 steadfastness 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").
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,
The Arabic \jj characterizes literally the action of considering the consequences, reflecting before doing a thing. The compound <jj expresses a long, mature deliberation.
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 disordered. 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 annihilation, extreme thinness: that which becomes indiscernible.
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.
The Arabic £j holds to the same radical sense as the Hebrew, as can be seen in a great number of its derivatives : 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 wrhich moves, stirs, animates, 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, compassion, 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 l»j has not preserved the radical sense of the Hebrew; but in being attached to one of its developments, that of a promenade, this root has designated a confused crowd, a tumultuous movement. The Chaldaic
C3D") has followed the same idea as the Arabic kj , and has
rendered it even stronger in expressing a sort of shuddering, 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 emanation; a fragrant exhalation. In a restricted sense, a stream.
The Arabic ^ signifies literally the lung.
3H (com p.) A sympathetic, electrifying commotion 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.
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 siSn of movement proper considered in its abstract mode, or in its different radical modifications, 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.
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.
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, <jj , 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 movement departing from the root 1") and degenerating
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 particular: 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 movement : 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
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 contraction to the root f]1# , forms an onomatopoeia which is applied to every rapid movement which dislocates, disunites, relaxes beyond measure : etc. See *TJP«
P
RTZ. This root characterizes a sort of movement of vibration, recommencing and finishing; reptilian, which propagates in being divided : it is a dragging, painful 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 movement, 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.
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, retained.
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 duration 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 consonants t and D. As prepositive relation, it constitutes a sort of pronominal article and is placed at the head of
nouns and verbs, to communicate to them the double power that it possesses of movement and of conjunction.
£ty SHA. The sign of relative movement united to that of power, constitutes a root which is hieroglyphically 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.
order.
(comp.) Action of troubling, putting in dis-
literally.
(comp.)
(comp.)
See f|K
(comp.}
State of being calm.
To aspire, figuratively as well as
That which tends toward consistency, solidity; that which remains; residue; remnant: in a restricted sense, the flesh. See *"ltf •
SHE. This root has two expressions according to its composition; if it is considered as composed of
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. Metaphorically, 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.
$? Blind desire, thougJitless inclination; figuratively, 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.
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 emanation, 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 overthrows 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, brutish nature; that is to say, of devastating, ravaging the production of art, labour and industry.
"DSJ' Every kind of devastation, or profanation; pillaging the fruits of nature.
SHEH. Root analogous to the root N£J>. The Arabic Ui characterizes every tendency, every persevering movement toward an object: action of coveting, 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, conformable, fitting, just, qualified for something; etc.
(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, covering 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-
"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 inclination, bending to a law; in a restricted sense, the action of swimming; of following the course of the water. See f"W
(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 signifies 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 meditation, 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.
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 circumferential extent, the entire sphere of any being whatever, the total space that it occupies; it is expressed by the adverbial 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 signifies to smell.
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, anontological mutation; in a very restricted sense, a year.
y^y SHUH. Every idea of conservation, restoration, 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
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 perfection, achievement, end.
The Arabic (jeJ^ 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 significations, according to its composition. If it is the sign of relative movement which is united simply to that of movement 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 elementary principle; if finally, one sees in the root "Vi the root
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, vigorous, 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, coordinate, 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 amr tongue can offer : that of a government, liberal, ready, indulgent, productive within ; powerful, 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, perfidious, contrary to harmony and public welfare,
SHSH. All ideas of proportion, measure and harmony.
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 6Wt
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 distillation, 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, seating, 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
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 '£.
THA. Every idea of determination, designation, definition.
n&H That which limits, determines, defines, circumscribes. It is, in a restricted sense, the nuptial chamber.
The Arabic U expresses 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 characterizes 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 w»l» 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.
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, emblematic character: fable, recitation, description, book. monument, etc.
The Arabic y characterizes a simple thing, not compound, 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 reaction. In a restricted sense it is the action of cutting with the sword.
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
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.
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, accumulation; that which is heaped up; that which is placed one upon another.
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 collective sign D, develops the idea of that which is universally true, universally approved; accomplished image of the universal mind: thence,
Dfl Perfection, integrity, either physically or morally : 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.
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 Chaldaic designates a boiling, a fervour. The Arabic ^^-J designates 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 anathematizing, cursing. The Arabic ^j\j indicates the state of being culpable, disordered by crime, debased by vice.
THCQ. Root not used in Hebrew. The Chaldaic 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.
THR. Every idea of determination given to an element : in a very broad sense, modality.
in In a restricted sense, every kind of fusion, infusion , 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 ; metaphorically, 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.
Part Second.
CONTENTS OF PART SECOND
Original Text : Literal Version : Notes 23
Sepher Beraeshith N Cosmogony 1 24
4 CONTENTS
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
If, instead of Hebrew, I had chosen Chinese or Sanskrit 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 radical forms, there would only remain for me to show the attentive 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 complement, an easy result, becomes the principal object, awakens, 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 considered 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 Dissertation concerning this tongue itself, its culture, its perfection among the ancient Egyptians, and its transplantation,— effect of the providential emigration of the Hebrews ; neither shall I speak of the rapid degeneration of its expressions, which from metaphorical, intelligible, and
universal had become literal, sentient and particular; neither of its utter loss, nor of the insurmountable obstacles 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 established 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 inspiration it contains in few pages the elements of that which was, and the elements of that which shall be. All the secrets of Nature are entrusted to it. All. It assembles in the Beraeshith alone, more things than all the accumulated books in European libraries. Whatever is most profound, 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 Mussulman 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 interpretation 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
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 terrifies? Vain phantoms that the breath of Truth ought to dissipate and will dissipate.
Europe, after long darkness and keen agitations, enlightened by the successive efforts of the sages of all nations, and taught by her misfortunes and her own experiences, seems at last to have arrived at the moment of enjoying 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 productive 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 numberless pictures and symbols, sacred work of an uninterrupted 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.
language, the ineffable language. Those whose dull glance, falling upon these pictures, these symbols, these holy allegories, saw nothing beyond, were sunk, it is true, in ignorance; but their ignorance was voluntary. From the moment 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 revelation 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 penetrate everything in elementary nature. For religion embraced all these things, and nothing of that which composed 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 always in its theocratic organization, knowledge allied with power. As to the people, they were, according to their inclination 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.
This was the condition of things in Egypt, when Moses, obedient to a special impulse from Providence followed the path of sacerdotal initiation, and with such constancy 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 distinguish them essentially from all other peoples, marking them with an indelible character.
I have already related the various revolutions undergone 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 mysteries; for in order to do this it would have to recognize
superiors and address itself to the Essenes whose doctrine it condemns and whose traditions it does not admit as authentic. Moreover these Essenes, isolated, unknown and often persecuted, no longer offer today a sufficient guarantee. Thus this priesthood, whose devotion to the exterior forms of the Sepher, is in keeping writh its fidelity to the purpose of its institution, is further from divine knowledge 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 storehouse from the hands of the Judaic priesthood, contracted the same obligations? That is to say, is it bound to transmit 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 remained 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 disputes 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 today, 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.
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 written, but for the litterateur, for the people of the world, for the savants, for all persons desirous of knowing the ancient 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 Dissertation, one of the genetical books of the Egyptians, issued, 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 enlightenment of his own inspiration, so as to confide this storehouse 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 anyone. 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 connection 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 ignorance of reasons which I might use, that I have evaded theological 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
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 subjected 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 appreciate 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 interpreter 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 Jerome? 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 Reformers as this is all that I have claimed to do.
If among the Catholic priesthood there are men judicious enough to consider, in this purely literary work,
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 inclination. 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 contrary 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 Testament ; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their
• 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
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 faflducia
Saint Augustine, examining the question of the creation in his book of Genesis, against the Manichaeans, expresses 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 confusion. 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
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
super cor eorum positum est __
I give the text itself of Saint Augustine so that it may be compared 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.
to enter into discussion with the theologians. But I believe 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
And further on : "If I confess, O Lord, both by tongue and pen, what Thou hast taught me concerning this matter ... 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 perverting the truth of the text of Saint Paul and for invalidating what Saint Augustine said. Let them guard carefully 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 patrimony 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 mathematics 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-
rupted between these two principal branches of human understanding be reestablished. This is what the savants, ordained to know nature in its double sanctuary, must endeavour 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 before what I have just said : first, because minds long since open to the light of reason, furnish no more food for religious 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 decade 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.
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 reforming 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, Tertullian 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 unfortunate 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 translation which has been made of it? In order to sustain such
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 cannot 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 manuscripts 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 errors, 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 signification 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 particularized, according to the advice of the wise Maimonides, without long meditation upon the subject of which it treats, upon the occasion which brings about the expression, upon the thought of the writer, upon the movement of the style, literal or figurative and upon all the circum-
stances which, among a great number of significations, incline the word to one rather than to another. The usefulness of the vowel points is limited to giving the vulgar pronunciation of the word and determining its grammatical forms whether as noun, verb or relation.
I have transcribed the original text in English characters to facilitate the reading for persons little familiar with the Hebraic characters ; I have tried, as far as possible in this transcription to reconcile the primitive orthography with the Chaldaic punctuation. I have, for that reason, given carefully and in conformity with the comparative 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 indicated 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 diphthong a, os di, ao, etc.
It has seemed to me advisable before giving the correct 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 metaphorical, 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-forword translation it would be necessary that the same literal ideas should be developed, the same ideas re-
presented, or that the same universal ideas should have sprung from the same particular ideas; which is impossible 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 grammatical purism in these two versions where I have purposely 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 interpreted and set forth in suitable language, the work of this great man whose energetic influence exerting itself
for thirty-four centuries has, under sundry names, directed the destiny of the earth. My intention having been steadfastly 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 contradictions, 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 narrowest 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 inspiration. 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, surpasses 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 especially 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 philosophy 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 Newton 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 Hellenistic version called the Septuagint, and the Latin Vulgate of Saint Jerome. I have quoted them when it has been nee-
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.
A.
him aeth-ha-shamaim w'sethha-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 interpreting 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 meanings: 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
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.
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 IT1. 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 surrounded with flames.
2. wha-ftretz haithah rrn irbi inn nn»n
/Elohim merahepheth halphenei 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 explain, 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 knowledge 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 &PXi), and the Latins, "in principle." The former is more akin to the
tingent-potentiality in-a-popuissance-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
deep (fathomless-contingent- ^ univergelle et COQ£
potentiality of being) ; andente d,fitre) . et.le.souffle de. the-breath of-HiM-the-Gods LUI.ies-Dieux (force expan- (a light-raaking-power) wassive et dilatante) £tait-gem>- pregnantly-moving upon-therativement-mouvant sur-laface of-the-waters (universal face des-eaux (passivite unipassi 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 reduced to this, namely, whether the verb XTlD signifies to make something 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 without 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
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 obviously 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.
3. And-he-said (declaring 3. Et-il-dit (declarant sa
his will), HE-the-Being-ofvolentS), L u i-P£tre-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 version reads {ffftjffaft ^tSA** • distended to incomprehensibility and most rare. The Chaldaic targum says N*JpT! X—j-X, divided to annihilation and vain. The Hellenists translate Mparot ical dKaTo<TKctatosi 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 successive development; why should they have rested an eternity in darkness; 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 understanding of the tongue which is translated and seeing that rPUX12 means not only in the beginning, iv dp**}. "iQ principle," but clearly in principle; that is to say, not yet in action but in power; as Saint
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 xa(^J °' the Greeks, that chaos which the vulgar have also gradually materialized and whose figurative and hieroglyphic signification I could very easily demonstrate 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, composed of the sign of life, and of that which, as we know, is the link between nothingness and being, expresses marvelously well that incomprehensible 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 existence. It is sometimes an unfathomable depth, 0 «* ; 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.
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 d£termina un
exist) HE-the-Gods, betwixt moyen de separation) i.ui-
the-light (intellectual eleles-Dieux, entre la-lumiere
mentizing) and-betwixt the- (elenientisation intelligible)
darkness ( hard-making powet entre Pobscurite (force
er). compressive et durcissante).
Thus, there is no need of conceiving the earth invisible, decomposed, 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 contrary 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 contraction and tightening which tends to centralize. In the composition of the word it is the compressive force which prevails and which enchains 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 expansion, 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.
a6r Idm, w'la-hoshefch kara ^^^ ^r-I
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 expansion 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 frequently 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 quickening movement. The sign E which terminates it now, adds the idea of active generation of which it is the hieroglyphic symbol. The Samaritan 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 substituted 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 Grammar, 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 without, 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-
5. A n d-he-assigned-for- 5. Et-il-assigna-nom, LUI-
name, HE-the-Gods, to-theles-Dieux, a-la-lumierejJowr
light, Day (universal man- (manifestation univer-
ifestation) ; and-to-the-darkselle) ; 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-therewas eastfut-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 difference 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 beforehand the outburst of the thought nix—m 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
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-
6. And-he-said, HE-the- 6. Et-il-dit, LUi-les-Dieux
Gods, there-shall-be a-rareii.sera-fait une-rar6faction
fying (a slackening, loosen- ( desserrement, une force ing action) m-the-centre of-
the-waters: and-there-shallrarefiante) au-centre des-
be a-separating-cause (a eaux: et-il-sera-fait un-fai-
lone-making action) betwixt sant-separer (un movement
thewaters toward-the-wade 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 Vs 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 amalgamation 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 Hebrew1 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$, and whose origin has so greatly troubled the savants. Its signification is not doubtful. It always recalls to the mind something obscure, distant, out of sight. The Hellenists who have rendered it in this passage by iffvtpa, and the Latins by "vespere," evening, have visibly weakened the meaning. It signifies the Occident, and all ideas which are related to it, not only in Hebrew, but in Chaldaic, Syriac, Ethiopic and in Arabic.
7. Wa-iahash JElohim ^^ rp>Tnj? DTfttf
maim asher mehal la-rakiwha, wa-lehl then.
The name of the last mentioned people is derived therefrom, as I have already stated in my Introductory Dissertation.
"IpD, east-daum This word, produced from the root "ip, governed
by the sign D, indicates a thing whose course is regulated, and which presents itself ever the same; a thing which is renewed unceasingly. The Arabic reads ^L . This word is found sometimes used to express, light. The Syriac j &$ 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 express 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 compound word 3?*p"l, whence the word referred to is derived, presents only the sense of expanding and attenuating. It is difficult to understand 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-
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 - etil - fit - exieter-une-separa-
ing-cause betwixt the-waters tion entre les-eaux que-eta-
which-were below by-thelent 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-thehaut (exalt£es) de Tespace-
rarefying (raising up) andether£ : et-ce-fut-ainsi. it-was-so.
haps the Hellenists have deemed it proper to materialize this expression. 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 understood. 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 facultative, according to the excitative form, expressing the action of making 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 doubtless 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-(objectivity)-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,
rakiwha shamalm. wa-iehl shenl.
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 essential to understand. The first nnnE, has the root nn, containing 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.
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
8. And-he-assigned-forname, HE-the-Beiug-of-bepanse, Heavens (exalted and shining waters) : and-therewas west-eve, and-there-was east-dawn (over and back (light's second manifesta-
Gods, they-shall-drive (tend to) thewaters from.-below (from the sinking down) the-heavens toward a-driving-place, one (single) ; andthere-shall-be-seen the-dryness: and-it-was-so.
8. Et-il-assigna-nom, LUI Pfitre-des-etres a-1'espaceeth£r£, Cieux ( les eaux eclatantes, elevens) : et-fut-occident, et-fut-orient (liberation et iteration), Jour second (seconde manifestation ph£nomenique).
9. Et-il-dit, LUi-les-Dieux, elles tendront-fortenient (inclineront, se determineront par un movement irresitible) les-eaux par-en-bas (de Paffaissement ) d e s-c i e u x, vers un-lieu-d£termin£, unique ; 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 reflexive form *iy ty%flrfft ; that is to say' thev shal1 be conflu' 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, proceeding 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.
10. Wa-ikera 2Elohim laiabashah aretz, wTmikweh ^^ Q^ ^ D'OH nTO'fl
iarae ^Elohiin chi-tob. J DlD'^ D
Thus the waters, moved in the centre by an expansive and rarefying 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 erudition 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 ancients 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.
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 continues 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
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-drivbornant) ; et-a-la-tendance
ing-place of-the waters, hedes-e a u x, il-assigna-nom,
assigned-for-name, seas (wamers (immensite acqueuse,
terish streaming) : and-hemanifestation de runiver-
did-ken, HE-the-Being-of-beselle 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 modifications 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 expresses the term and end of all substance, one finds equally earth, that is to say, the element which is limited, figured, tactile, compressive, 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 following 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 penetrating 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
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-haaretz, wa-iehi-chen.
12. Wa-th6tzge ha-aretz
rah le-minehou w'hetz hosheh 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 archaeologists 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.
11. And-he-said (declaring his will) HE-the-Gods; shall-cause-to-grow, t h eearth, a-gro wing grass, seedyielding-seed, ( sprout-yielding-sprout) vegetable-substance and-fructuous, yielding-fruit, after-the-kind-itsown which-has t lie-seed-itsown unto-itself, upon-theearth: and-it-was-so.
11. Et-il-dit (declarant sa volont6), LUi-les-Dieux ; fera-vegeter la-terre, unevegetante herbe, germifiantgerme, substance fructueuse faisant-fruit, selon-l'especesienne qui-ait semence-sienne dans-soi, sur-la-terre : etce-fut-ainsi.
12. And-it-did-shoot-out, (yield forth), the earth, agrowing-grass seed-yieldingseed after-the-kind-its-own, and - a - vegetable - substance and-fructuous, which theseed its-own unto-itself ( has ) , af ter-the-kind-itself ; and he-viewed, HE-the-Being-of-beings, that-as-good.
(provenir, naitre), la terre, une vegetante herbe, germinant-germe, d'apres-l'espece -sienne, et une-substance fructuese qui semence-sienne dans-soi, (avait et aura) selon Fespece-sienne ; et-il-vit, LUi-rfitre-des-etres, c e 1 aainsi-bon.
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
iehl-boker, iom shelishi.
ha-iom w'beln ha-lailah w' DHSflO^I fink"? V.TI H^n
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 repressing 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
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, determined into form by the plastic sign.?:. I have restored to this word the mother voxels which the Chaldaic punctuation had suppressed; I have done the same in the following: but I must state that
13. And-there-was-westdawn (over and back again) day the-third (light's third manifestation).
Gods : sensible-lights-andlocal there-shall-be in-theethereal-expanse of-heavens, for - causing-a-separation-tobe-made betwixt t he-day, and-betwixt the-night ; and they-shall-be-in-futurity, forthe-divisions-of-time, andfor-the-revolutions-of-light'suniversal - manifestations, and - for - the - ontologicalchanges-of -beings.
13. Et-fut-occident, etfut-orient (liberation et iteration) jour troisieme (troisieme manifestation phenom£nique).
14. Et-il-dit, LUi-les Dieux: il-existera des-clartesexterieures (lumieres sensibles) dans-1'expansion-ether£e des-cieux, pour-faire-lepartage (le mouvement de separation ) entre le jour etentre la-nuit : et-elles-seront-en-signes-a-v e n i r etpour-1 es-divisions-temporelles et-pour-les manifestations-phenom£niques-universelles, et-pour-les-mutationsontologiques-des-etres.
the suppression of these vowels is here necessitated by the hieroglyphic 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'X1? . in-signs-to-come (in-futurity) The Hellinists have translated simply iviavroit, and Saint Jerome has said "in signa," in signs. But this word comes from the continued facultative ".TiX, to be coming, 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
15. W'haioti li-maoroth D'OCTD JPfTp mittp? 1»JTI bi-rekiwha ha-shamaim 1'- 4 n-»»TW
chen.
16. Wa-iahash aeth-sheni ha-maoroth hagheddolim, aBth-ha-maor hagaddol le-memesheleth ha- ^W^CTn^) Di*D iom w'aeth-ha-maor ha-katon "nN") n^H H^'Olp1? 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 destined 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 designative 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-
15. And-they-shall-be assensible-lights (sparkling panse of-heavens, for-causing-brightness-to-shine (intellectual light ) upon-theearth : and-it-was-so.
16. And-he-made, HE-the- Gods, those-twain (that couple, that pair) of-centrallights the-great : the-selfsameness-of-the-central-light the-greater, for-a-symbolical-representation of-day, and-the-self-sameness-df-the -central-light the-lesser, fora-symbolical - representation of-night; and-the-selfsameness-of-the-stars (world's virtual faculties).
15. Et-elles-seront-comme-des-lumieres sensibles (des foyers lumineux) dansl'expansion-eth£reedes-cieux pour-faire-briller (exciter la lumiere intellectuelle) surla-terre : et-cela-f ut-ainsi.
16. Et-il-fit, LUi-les-Dieux, cette-duite (cette gemination, ce couple) declartes-exterieures les-grandes : ripseite-de-la-lumierecentrale, la-grande, pourrepresenter-symboliquement le-jour (la-manifestation universelle), et-l'ips£it£-dela-lumiere-centrale la-petite, pour-representer symboliquement-la-nuit (la negation-manifestee) ; et-1'ipseit6-des-4toiles (facult^s virtuelles 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 according to the intensive form, and consequently invested with the continued 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-
JElohim bi-rekiwha ha-shamaim Fhair hal-ha-aretz.
edh, wa-ierae ^Elohlm chitob.
iehi boker, 16m rebihl.
20. Wa-iaomer ^Elohim
ishertzou ha-maim sheretz ,^ ftmy niyi TTT nephesh haiah, w'hoph iwhopheph hal-ha4retz, hal-phenei rekiwha ha-shamaim.
cundation of the universe. Thus according to the figurative and hieroglyphic 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, concerning 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 explanation 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 applications. The Samaritan and Chaldaic versions do not differ here from the Hebrew.
17. And-he-laid-out them, HE-the-Gods, in-the-dilatingpower (ethereal expanse) brightness (intellectual light )-to-shine (perceptibly) upon-the-earth.
18. And-for-acting (as symbolical types) in-the-day and in-the-night ; and-forcausing - a - separation-to-bemade betwixt the-light andbetwixt the-darkness : andhe-did-ken, HE-the-Being-ofbeings, that-as-good.
19. And -therewas-west- (light's fourth mainfesta-
Gods, (declaring his will) shall -springforth-plenti fully, the-waters, the-plentifulwormlike soul-of-life andthe-fowl flying-about abovethe-earth on-the-face of-theethereal-expanse-of-heavens.
17. Et-il-preposa elles, LUi-les-Dieux, dans-la-forcerarefiante (1'expansion etheree) des-cieux, pour-exciter-la-lumiere (£lenientisation intellectuelle)-a-briller-d'une-maniere sensible, sur-la-terre.
18. Et-pour-representersymboliquement dans-le-jour faire-le-partage entre-la-lumiere et-entre-robscurite : et-il-vit, LUi-1'Etre-des-etres, cela-ainsi-bon.
19. Et-fut-occident, etfut-orient, jour-quatrieme (quatrieme manifestation phenom^nique).
Dieux, (declarant sa volont6) : origineront-a-foisons, les-eaux, roriginante-vermiforme ame-de-vie et-le-volatile veloci-volant au-dessusde-la-terre sur-la-face dere*xpansion-eth6r6e-descieux.
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.
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
21. wa-ibera ^Eiohim
seth-ha-thaninim ha-gheddolim, w'seth-dhol-nephesh hahaiah ha-romesheth asher D'OH hem w ipth-chol-hoph dhanaph 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
"S "IT*, shall-spring-forth-plentifully. . . . The Samaritan version says
^OTZ t/fl'S 3fc3T2<V/rt the waters shau emit pr°^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 compound yu contains every idea of propagative emission, of motive origin, of generative separation. This is the figurative and hieroglyphic 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
21. And -hedid -frame- 21. Et-il-produisit-et-for-
out, HE-the-Being-of-beings, ma (il cr6a), Lurl'fitre-des-
the-selfsameness-of thoseetres 1-existence-individuelle
huge-bulked-bodies, thed e-ces-amplitudes-c o r p o -
largest (flocking throngs of relies les-grandes (legions
enormous whales) and-thatde monstres marins), et-
of-all-soul of-life, trailingcelle-de-toute-ame de-vie
along and-swimming, which mouvante d'un mouvement-
produced-plentifully the-vvacontractile, laquelle origi-
ters after-the-kinds-theirnaient-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 : andforte-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 amplification 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
zElohim Faemor. phrou w'rebof, Wmilaou ith-ha-malm D'^ POTTO ba-iamim w'ha-hoph ireb ba-
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 express 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 inspiration, 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, instructors of Moses, saw in ri , the partie naturante of the soul, in HC the partie naturee, and in £X, the partie naturelle. From this elementary triad resulted a unity whose immortality they taught, according to all the ancient sages.
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-mulpropagez et-multipliez-vous, tiply, and-fill the-waters inet-remplissez les-eaux, dans the-seas; and-the-fowl shallles-mers, et-1'espece-volatile multiply in-the-earth. se-multipliera en-la-terre.
23. And-there-was-west- 23. Et-fut-occident, eteve,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 servethem 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.
24. Wa-iaomer ^Elohim,
±TiJ££ bSu -vm*nm»r*W
wa-remesh w'hai.tho-aeretz lemine-ha, wa-lhl-chen.
25. Wa-iahash ^Elohim pNH fftj jpth-haiath ha-aretz le-mineha, w'aeth-ha-behemah lemine-ha, w'aeth-chol-remesh ha-adamah le-mine-hou, wawra ^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 reptiles 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 second origin, which Moses designates in general, by the name of "Tin C£2 soul of life. These are the genera which are distinguished from the first original series, by their bulk, their strength and the different relations 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-wingedfowl.
Finally, the third series is composed of animals called, In general.
Gods, shall-yield-forth, theearth, a-soul-of-life (an animality) accord! ng-to-thekind-its-own, quadrupedlywalking and-creeping, andearthly-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-existence after - the - kind - itsown, and-all-trailing-alongmotion from-the-adamic ( homogeneal ) -ground, af ter-the-kind-its-own ; and-hedid-ken, HE-the Being-of-beings, that-as-good.
Dieux fera-provenir-la-terre, une-ame-de-vie ( une animalit6 ) , selon-l'espece-sienne, quadrupede (a la marche elev6e et bruyante) se-mouvant et-vivant-d'une-vie-terrestre, selon-l'espece-sienne: et-cela-fut-ainsi.
25. Et-il-fit, LUl-les- Dieux, cette-animalite terrestre, selon-l'espeee-sienne, et-ce-genre-quadrupede selon I'espece sienne, et-runiversalite de-tout-mouvement-vital de-relement-adamique (homogene), selon 1'especesienne; et-il-vit, LUi-1'Etredes-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 particular 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 movement. 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 terrestrial animals. The savants who sought for the signification of
26. Wa-iaomer JElohim
w'ireddoubi-deggathha-iamw'be-hopli ha-shamaim, w'- ba-behemah, w'bechol-haaretz w'be-chol-ha-remesh ha-roinesh hal-ha-aretz.
these words, brought into their researches too much scholastic prejudice 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. 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 concerning 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
Gods, (declaring his will) we-will-make Adam in-theshadow-of-us, by-the-likemaking-like-ourselves; andthey-shall-holdthe - sceptre, (they shall rule, they, Adam, universal man ) in-the-spawn breeding-kindof - the - seas, and-in-the-flying-kind of-theheavens, and-in-the quadrupedly-walking-kind, and-inthe-wholeearth - born - life, crawling - along upon - the -
26. Et-il-dit, LUi-les- Dieux (declarant sa volont6), nous-ferons Adam enombre-notre, comformeinent sceptre, (ils regneront, eux, Adam, F-homme universel), dans-les-poissons des-mers, cieux, et-dans-le-genre-quadrupede, et dans-toute-F animalite-terrestre, et-danstoute-mouvante-vie se-mouvant-sur-la-terre.
great part of those employed by Moses, have composed it with an infinite 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 Samaritan 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 feeling that this synonym did not render the Hebrew, he chose the word ^J^tV1 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.
»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 -comparison 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 assimilation, of similitude, of homogeneity. Governed by the sign of power and stability X, it becomes the image of an immortal assimilation, 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-
HE-the-Gods, the-self-same- Dieux, l'ipseite-d' Adam
ness-of-A dam, (original sim- (similitude premiere, unit6
ilitude, collective unity, unicollective, homme universel)
versal man), in-the-shadowen-ombre-si enne, en-ombre-
his-own, in-the-shadow-of de Lin-1'Etre-des-etres, il-
HiM-the-Being-of beings, hecrea-lui (Adam) ; male et-
created-him (Adam) ; male femelle il-crea 1'existence-
and-female he-created theuniverselle-a-eux. universal-self-of-them.
ment: that Is to say, the symbolic number 10, being taken to represent the root IX, the sign CD will develop its progressive power to
13E/S2 in-the-shadow-universal-ours This figurative expression, very difficult to render was already materialized at the epoch when the Samaritan version was written. Here is the sentence wordfor-word.
"And-he-said," HE GOD, "let-us-
,.workuponAdam>lntneform
"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 explained the root of this verb and its composition.
v. 27 r»2pJ1 "DT, male and female The root of the first
of these words is ID, which expresses that which is apparent, eminent; 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, entirely 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.
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'dhibeshu-ha, w'redoii bi-deggath ha-iam w'bi-hoph hashamaim, w' bi-chol-haiah haromesheth hal-ha-aretz.
29. Wa-iaomer JElohim, Dp1-) »^nj fiSTl
rah asher ha 1-phenei chol-ha- ^n ^
aretz, w'aeth-chol ha-hetz " '
aerah la-chem ihieh la-achelah.
30. W'1-chol-haiah haaretz, w'l'-chol-hoph ha-shamaiin, wTchol-romesh halha-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.
bending, of extenuation, of feeling compassion, physically as well as morally. This root, become verb, signifies in the Samaritan
28. And-he-blessed theself-sameness-of-them (universal) HE-the-Gods, and-hesaid unio-them: beget andmultiply and-fill the-earth; and-subdue-it, and-hold-the sceptre (rule) in-the-fish ofthe-seas, and-in-the-fowl ofheavens, and-in-all-life crawling-along u p o n-the-
Being-of-beings : behold! I- h a v e-giveoi-unto-you t h ewhole grass seed-yieldingseed which-is upon-the-face of-all-the-earth, and-the-vegetable-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-animality earth-born, and-unto allfowl of-heavens, and-untoall-moving-life creepingalong upon-the-earth, which has-in-i t s e 1 f an-animatedbreath-and-living, (I have given ) thewhole verdant grass for-food : and-it-was-
28. Et-il-benit 1'existenceuniverselle-a-eux, LUi-les- Dieux, et-il-dit-a-eux : engendrez et-multipliez etremplissez la-terre et-captivez-la, et-tenez-le-gouvernail ( regnez ) dans-le-poisson des-mers, et-dans-1'oiseau des-cieux, et-dans-toutechose mouvante-d'un-mouveraent-vital sur-la-terre.
des-etres; voici! J'ai-donnea-vous en-totalite Therbe germinant-g e r m e qui-est sur-la-face de-toute-la-terre, et-en-totalit6 la-substancevegetale qui-a-dans-soi fruit; substance germinant-germe, a-vous sera pour-alinient.
30. Et-a-toute-vie de-laterre, et-a-tout-volatile descieux, et-a-tout-etre reptiterre, qui-a dans-soi souffleanim6 de-vie, (j'ai-donne) en-t o t a 1 i t 6 la-verdoyante herbe pour aliment : et-celafut-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 aethchol-asher w'hinneh-tob ma- 6d, wa-ihi-hereb, wa-ihi-boker, 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 governed by the determining, local and plastic sign, 72.
31. And-he-did-ken, HE- the-Gods, the-whole-that-hehad-made, and-lo! good asmuch-as-possible (in its own west-eve, and-there-was-eastdawn (over and back again), day the-sixth (light's sixth manifestation).
31. Et-il-vit, LUl-les-Dieux, ce-tout lequel il-avaitfait, et-voici! bon autantque-possible (selon sa mesure), et-fut-occident, et-futorient (liberation et iteration) jour sixieme (sixieme manifestation phenom6nique).
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.
SEPHER BER^SHITH «, 3 rWK*lD TDD
B.
maim w'ha-aretz, w'choltzeba'am. :
iom ha-sheblhi melacheth-6 asherhaSah,wa-lshebothba- JW'1- "97 iom ha-shebihi mi-chol milacheth-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 observe here, the future tense turned to the past. This trope is hieroglyphic.
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 attached 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 commandment, of direction impressed toward an end, and 2X, which
GENESIS II COSMOGONIE II
1. And- (shall become) thuswere - wholly - finished ( completed ) the - heavens and-the-earth, and-the-whole mentizing nature).
2. And-he-fulfilled, HE- the-Gods, in-the light's manifestation-the-seventh, thesovereign-work (act of his almighty power) which-hehad-performed ; and-he-restored-himself, (he returned in his former divine self) int h e-1 i g h t' s-manifestation the-seventh, from-the-wholesovereign-work - which - he - had-performed.
1. Et-(seront) ainsi-furent - accomplis ( totalises, parfaits) les-cieux et-laterre, et-toute Pordonnanceconductrice-a-eux (la nature rSgulatrice).
2. Et-il-accomplit, LUI- les-Dieux, dans la-manifestation-phenomenique la-septieme, Tacte-souverain qu'ilavait-exerce ; et-il-se-restitua (il se retablit dans son ineffable seit6) la-manifestation - 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? "T»signifles 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.
and-he-restored himself.... This is the root 212?, containing 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-
3. Wa-ibaredh JElohim 'ITDn Dl'Tltf
mi-chol-melacheth-6 asher DTI1?}* bara ^Elohim, Ia-hash6th.
IH6AH ^EloMin aeretz w'shamaim.
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 Chaldaic Va2, and the Arabic jk, , which have the same meaning.
"yDUn, t he-sevent h . . . . This is the number of complete restitution, 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 consummation 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, expresses 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.
contains every idea of sign, of symbol, of hieroglyphic character: it is taken, in a restricted sense, for the same thing symbolized, and for
3. And-he-blessed, HE- the-Gods, that-day the-seventh (seventh light's manifestation) ; and-he-did-sanctify its-selfsameness, because-that in-it, he-reestablished-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 (symbolical monument ) - of - the progenies of-the-heavens and -of-the-earth, in-their-beingcreated - them at - the - day, ( light's manifestation ) ofthe-producing of-lHOAH, HE- the-Being-of-beings, earthand heavens.
Dieux, ce-jour le-septieme (s e p t i e m e manifestation ph6nom6nique) ; et-il-sanctifia l'existence-sienne-a-jamais, 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 nl'action-de-faire-a-lui.
4. Tel-est-le-signe (1'embleme, le monument sacre, hieroglyphique) des-gene>aterre, dans-1'acte d'etrecrees-eux, au-jour (la manifestation 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
dah terem ihieh ba-aretz
w'dhol hesheb ha-shadeh te- DT? "T?0
rem itzemath chi-loa himej-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 marvellous 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 Grammar, 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 without limit. This wonderful noun therefore, signifies exactly, the-Beingwho-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 Luminous.
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.
5. And-all-the-produce of- 5. Et-toute-la-conception-
nature before it-will-be inde-la-nature, avant-qu'elle-
the-earth ; and-all-the-growexistera 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 concerning the ravage that this revolution had brought about in the primitive 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 unfortunate 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 signification 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-
6. W'aBd iahaleh min-anp#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,
6. But-a-virtual-effluence 6. Mais-une - 6manation-
went-up from-out the-earth, virtuelle s'elevait-avec-ener-
and-bedewed that-the-wholegie du-seiD de-la-terre et-
face of-the-adamic (homogeabreuvait 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 anything had germinated; furthermore, after having announced the formation of Adam, he declared expressly that Adam did not exist,
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 preparations crumble away. They preferred to risk the grossest mistransla-
7. Wa-iitzer IH6AH Mlo- DltfTn^ DTfttf JTirT IVs! him SBth-ha-Adam haphar min ha-adamah w'iphah bi- ?f*? ™1 aphi-6 nishemath haiim watt'fl^ D1NH iehi ha-Adam le-nephesh haiah.
tions and make Moses fall into palpable contradictions, rather than expose 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 voluntarily 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 begins. 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, figuratively 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; primitive 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
7. And-he-formed (fram- 7. Et-il-forma (substan-
ed, eleinentized for an evertialisa, en determinant les
lasting end) IHOAH, HE-theelements vers un but) IHO
sameness of- Adam (collec- Fips&te d'Adam (1'homme
(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 hieroglyphic sense, eliminates the sign of manifestation " , the word "IN , preserving all the acceptations of the radical TX will become purely intelligible; 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
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 "ttJv>1, and-he-formed ---- This is one of the most difficult words in the Hebraic tongue. Its primitive root is IX, the elementary 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, coordinating, 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 imagine dust, than mud and mire.
The Samaritan renders 1D5? by ^3^7lJ wnich *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
8. And - he - appointed, 8. Et-il arreta (traga), IHOAH, HE-the-Gods, an-en- IHOAH, Lui-les-Dieux, uneclosure (an organical bounenceinte (une circonference dary) in-the-temporal-andorganique) dans-la-spheresensible-sphere extractedsensible-et-temporelle extrafrom - the - boundless - and - ite - de - Panteriorite - uniforegoing (time) ; and-heverselle (des temps) ; et-illaid-up there that-sameplaga la ce-meme-Adam qu' Adam whom-he-had-framedil-avait-fornre-pour 1'eterniforever. te\
which exhales an odour, of that which moves with vivacity; as is
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 enunciative 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
w'tdb I'maadhal, w'hetz ha- JJH 7]lrO D^DH fin
halim b'thoch ha-gan, w'hetz
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 considers a garden as enclosed and surrounded with hedges. But this restricted 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 mysterious word comes evidently from the root 13, expressing every idea of an object, enveloping and containing without effort, opening and extending 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 rendered 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 sentient 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 translators had wished to understand the word pi?, they would have understood 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
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 vegetativefaculty) tative belle-autant-que-pos-
fair-at-its-highest-rate, tosible 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-astance des-vies dans-le-
growth of-lives, in-the-bocentre de 1'enceinte-organi-
som of - the - organic - encloque ; et-une-substance-vege-
sure; and-a-growth (a vegetative d e-1 a-connaissance
tative faculty) of-the-knowldu-bien et-du-mal. edge of-good and-evil.
time, and cb'2, that of the other side of time: that is to say, anterior eternity and posterior eternity.
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 happily chosen, or less cautiously. The word *J2flJ^ which it uses expresses 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.
10. W'nahar iotzae me-he- -fig nip^'H1? flND
rvrn
ah 1'arbahah rashim.
asher-sham ha-zahab.
12. W'zahab ha-aretz ha-
v. 10. JWiX1?, according-to-the-four-f old-power The root of
this mysterious number is 3", which, formed of the sign of movement 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 followed by the sign of material sense, as in J?D"!, it becomes the expression 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
10. And -a-flo wing-effluence (an emanation) wasrunning from-this temporaland-sensible-place, for-bedewing that-same-organicenclosure ; and-thence, itwas-dividing in-order-to-behenceforth suitable-to-thefour-fold-generative-power.
11. The-name of-one (ofthose generative effluences) -was-PMshon ( real existence) that-which-is surrounding the-whole-earth-of Hawilah (virtual energy) which-is the-native-spot ofgold (light's reflection).
12. And-the-gold of-theearth that-self-same, good; proper-spot of - Bedellium (mysterious dividing) andof-the-*Sffowe Shoam (universal sublimation).
Emanation) etait-coulant dece-lieu-temporel-et - sensible, pour-1'action-d'abreuver cette-meme-sphere - organique ; et-de-la, il-etait-se-divisant afin-d'etre-a-l'avenir selonla - puissance - quaternaire - multiplicatrice-des - princi - pes.
11. Le-nomdu - premier (de ces principes 6manes)-. etsiit-Phishon (la r£alit6 physique, 1'fitre apparent) lui - qui - est circonscrivant toute - la - terrede Hawilah (Tenergie virtuelle) laquelle -est-le lieu-propre de-l'or (la reflexion lumineuse).
icelle, bon; lieu-propre du- Bedcllium (separation mysterieuse ) , et-de-la-pierre shohdm, (sublimation universelle).
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
ha-nahar ha-rabihi houa phrath.
^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 interrupts visibly the narration, by an hermetic allegory, very crude, which is neither the style nor the manner of Moses.
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
13. And-the-name of-theeffluence the-second, was- Gihon (determining motion) that-very-one-which-is encompassing the - whole - earth Chush (fire-like, ethereal principle).
14. And-the-name of-theeffluence the-third was-Hiddekel (nimble and swift-propagator, universal fluid) the -same-that-is the-producingcause of-the-eternal-principie of-happiness (harmony, lawful rule) and-the-effluence the-fourth, the-samethat - is the - fecundating - cause.
15. And-he-took, IHOAH, Adam (collective-man) andhe-placed-him in - the - tern - poral-and - sensible - sphere, for dressing-it and-overlooking-it-with-care.
13. Et-le - nom-du-fleuve (du principe emane) deuxienie, etsiit-Gihon, (le mouvement determinant) luiqui-est entourant toute-laterre Choush (le principe
14. Et-le-nom du-fleuve (de 1'emanation) troisieine, etait Hiddekel (le rapide et 16ger propagateur), le fluide eUectrique, magnetique, galvanique, etc.) lui-qui-est lefaisant-aller (le moyen de propagation) du-principeprimitif de-la-felicit6 (de 1'ordre, de 1-harmonie) etle-fleuve (1'emanation) quatrieme-£tait lui-qui-est le-fecondateur.
Adam (1'homme universel), et-il-laissa-lui dans-la-sphere -temporelle-et-sensible, pour ellaborer-elle, et-pour-la-surveiller-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
DIE Kin, that-is the-fecundating-cause The Hellenists having
hal-ha-Adam, 1'av mor, mi-chol hetz-ha-gan achol thaochel.
tob wa-rawh loa thaochal mi-men-ou chi b'lom fttalm6th.
seen the Tigris in the allegorical river Vpin Me swift propagator spoken of by Moses, have not failed to profit here, by a slight resemblance 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.
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-
IHOAH, HE-the-Gods (enacting, settling) to\vard-Aciam, by - declaring : from - the - whole growth-of-the-organic -enclosure, feeding thoumayst-feed-upon.
17. But-from-the-growth (growing might) of-theknowledge of-good and-evil, not-shalt - thou - feed - upon any-of-it; for-in-the-day ofthe-feeding-thine upon-some -of-it, dying thou-shalt-die ( thou shalt transmute to another state).
16. Et-il-prescrivit, IHO AH, LUi-les-Dieux, (statua, regla), en vers- Adam, selonl'action-de declarer (sa parole) : de-toute substancevegetative-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-laconsommation-a-toi de-quoid'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, essence, 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 nourishment. 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 apprehension, of violent shock; of measure, of substantiation; if it is reduced to the single characters *?3, one obtains by this contraction, the analogous ideas of assimiliation, of substance, and of consummation, whether one considers the action of consummating or of consuming.
;iobim, loa-tob dam Fbadd'-6 a hezer b'neghed-6.
/Elohim, loa-tob heioth haft-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 cholfiiy^pVllO iTlt^n n*n"*73 h a 1 a t h ha-shadeth w'a?th chol hoph ha-shainaim, waiabae ael-ha-Adam Fr a 6 t h 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 contains 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 Hebraic 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 Hebrew text, is that which depends upon judgment and upon exterior forms, and that indicated by the Samaritan translator, is that which
HE-the-Being-of-beings, notgood the-being-Arfam (collective man) in-lonesomeness-his ; I-will-make-to-him, an-auxiliary-might (a prop, a mate) unto-the-reflectinglight-his-own.
19. And-he-had-elementized (by compacting the elements toward an end), IHO- AH, HE-the-Being-of-beings, from-the-adamic (homogeneal ground ) every-life of-nature - earth - born, and - every fowl of-the-heavens ; and-hebrought unto- Adam, to see what he-would-assign-forname in-relation-to-himselfunto-it: and-all-that he assigned - for - name - unto - it (after him), Adam (collective man), soul-of-life wasthe-n a m e-its-own-suitableto-him.
18. Et-il-dit, IHOAH, LUI- Pfitre - des - etres, pas - bon vtre-Adam ( rhomme-universel ) dans-la-solitude-sienne : Je-ferai-a-lui, une-force-auaide, une corroboration, une doublure ) en-r e fl e t-lumineux-de-lui.
19. Et-il-avait-form6 (en vers un but), IHOAH, LUI- Pfitre-des-etres du-s e i n-de- Tadamique, (element homogene) toute-vie de-la-natureterrestre et-toute-espece-devolatile d e s-cieux ; et-il-fitvenir vers-Adam. pour-voir q u e 1 il-assignerait-nom-acela (selon lui) : et-tout-ce- (selon lui), Adorn (1'hom-
me universe! ) , Ame-de-vie cefut-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
chol haiath ha-shadeh, wT NVp'K1? DIN^I iTl&n JTH
Adam loa-matza hezer ch'
neghed'-6.
21. Wa-iaphel In6AH, -*?y npT)fl DTi^N ITiiT ^lohim thareddemah halha-Adam, wa-iishan, wa-ikkah 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 application. 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-
Adam, names to-the-whole quadruped-kind, and-to-thefowl of-heavens, and-to-thewhole living-nature earthborn and-for-Adaw (collective man) not-to-meet with- -an-auxiliary-mate as-a-reflected-light-of-him.
fall, IHOAH, HE-the-Gods, asympathetic-slumber (mysterious and deep) upon Adam (collective man) who -slept: and-he-broke-off one of-the-involutions (that sheltered him) and-he-covered-with-care (he coloured) with-shape and-corporealbeauty the-weakness ( inferiority) of-her.
20. Et-il-assigna Adam, des-noms a-toute-1'especequadrupede, et-a-1'especevolatile des-cieux, et-a-toute Tanimalite de-la-nature-terhomme universel) non-pas trouver un-aide (une force auxiliaire) comme-un-refletlumineux-de-lui.
21. Et - il-laissa - tombcr IHOAH, Lui-les-Dieux, unsommeil-sympathique (inysterieux et pro fond) sur- Adam (Thomme universel) qui-dormit: et-il-rompit-de- 1'unite une des-enveloppessiennes ( exterieures ) et-ilcouvrit-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, universal 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 continued, makes the affix *., belong both to the thing which received the name, and to Adam who gives it.
lethargy or somnambulism, which takes possession of the sentient
JElohim seth-ha-tzellah asher lakah min-ha-Adam Faishah, 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,, express, the first, that which extends and takes possession by a proper movement; the other, that which is similar, homogeneous and conformable 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 designate, 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,
22. And-he-restored (in 22. Et - il - reconstruisit its former state) IHOAH, HE (consolida, retablit dans son -the-Being-of-beings, thepremier etat) IHOAH, LUI- selfsameness-of-the - shelter- 1'Etre-des-etres, la subing-windings which he-hadstance-de-renveloppe-exteribroken, from Adam (colleceure, laquelle il-avait-romtive 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-himfaculte volitive d1 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 exterior 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 ^2»V» by wnich the Samaritans have rendered 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 employed 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 meaning, 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, corporeity, elementary form and physical force, as is sufficiently denoted by the signs of which it is composed. The sign of interior activity 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,
zoath ha-phaham hetzem mehetoaiwl WbaRhar n,e-beshar-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 highest importance in the hieroglyphic sense, and even in the literal sense, which remains incomplete if it is not admitted. In order to understand, 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
23. And-he-said Adam 23. Et-il-dit Adam (de- ( declaring his thought) : clarant sa pensee) celle-cithis-is actually universalest actuellement substancesubstance of-the-substanceuniverselle de-la-substancemine and-corporeal-shape of a-moi, et-forme-corporelle- -the-shape-mine: to-this hede-la - forme - corporelle - £ - assigned-for-n a m e Aishah raoi : a-celle-la-menie il-as- ( principle of volition, intelsigna-nom Aishah (volont6 lectual woman) because outprincipiante, femme intelof-the-volitive-principle Aish lectuelle) a-cause-que-du- (intellectual man) she-hadprincipe-volitif Aish (rhombeen-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. C2»r, 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 several times so that one shall not be deceived. What therefore is this companion, this auxiliary force, as the word It 3? expresses it? It
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-ithboshashou.
is the volitive faculty developed by the Being of beings: It is the intellectual woman of universal man; it is the will proper which individualizes 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 differs 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,
24. So-that shall-leave 24. Sur-ce-donc il-quitthe-intellectual-inan, thetera, rhomme-intellectuel, motber-his-o w n, an d-h emere-sienne, et-il-se r£unira shall-cleave unto-the-intel- (ne fera qu'un etre) aveclectual-wife-of-hiin; andla-femme - intellectuelle - a - they-shall-be, as-to-the-exlui : et-ils-seront-s e 1 o n-1 aterior-form, one. forme-exterieure, un.
themselves entirely-uncoverdeux-eux-memes, Adam (P ed (bare-bodied), Adam homme universel) et-la- ( collective man) and-the-infemme -intellectuelle - a - lui tellectual-wife-of-him andentierement-decouverts ; etnot-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> sothat, 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.
SEPHER BER^ESHITH *J ITtMOD *1SD
G.
1. W'ha - Nahasli haiah haroum michol haiah ha- D*rf?K fTifP HEW "ItPN shadeh fisher ha-shah IH^AH Aishah aph chi-amar ^Elohim 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-conceited, 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.
GENESIS III. COSMOGONIE III.
1. Now-eager-Covetousness (self-conceit, envy, concupiscence) was a-general-ruling-passion (blind principle) in-the-whole life of-Nature which had-made IHOAH, HE-the-Gods : andit-said (that grovelling passion) uiito-Aishah (Adam's volitive faculty) because ofwhat declared, HE-the-Gods, not-shall-you-feed from-the whole-growth of-the-organic-enclosure?
(1'interet, 1'envie, 1'egoisme) etait une-passiongenerale (un principe aveugle) parmi-toute 1'animalite de-la-Nature-elementaire laquelle avait-faite IHOAH, LUi-les-Dieux : etelle dit (cette passion) a- Aishah (la facultS volitive d'Adam) a-cause de-quoi declara LUi-les-Dieux, nonpas - vous - vous-alimenterez de-toute substance de-l'enceinte-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
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 priniple 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 considered "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 characterize 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 primitive *,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 passionate, disordered, blind ardour. The primitive CX was nearly the same.
(Adam's volitive faculty) (ia 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, weque, 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 T£n, 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-
3. W'mi-pheri ha-hetz jrrTjira *W flfil
men-nou, w'loa-thigghehou b'6, phen themutthoiin.
4. Wa-iaomer ha-Nahash -tf? nrafcrr1^ Btfjn sel-ha-Aishah loa-moth themutthoiin.
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 considerable 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 nakedness, 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.
3. But-from-the-fruit ofthe growth-itself, which-isin-the-bottom-of the-organicenclosure, he-declared, HE- the-Gods : not-may-you-feed upon-any-of-it and-not-mayyou-dive (aspire, breathe out your soul) into-it; lest you-might-cause your unavoidable-dying.
3. Mais-du-fruit de-lasubstance-roeme laquelle-est au-centre de l'enceinte-organique, il dSclara, LUi-les- Dieux: non-pas vous-pourrez-vous-alimenter de-quoipourrez-plonger (aspirer votre ame) dans-lui; depeur-que vous-vous-fassiez ine>itablement-mourir.
4. And-it-said, eager-covetousness, unto- A is hah (Adam's volitive faculty) not-in-dying will-you causeyour-unavoidable-dying.
4. Et-elle-dit, la voitise, a Aishah (la faculte volitive d'Adam) non-pasmourant vous-vous-ferezin6vitablement-mourir.
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 extension that the one of which I have been speaking, gives to passive
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-
heinel-chem w'ihithem che- : JHJ DID »ITj'
^Elohim iodehei tob wa-
rawh.
chi-tob ha-hetz Finaachal w'chl thaawa houa la-helnaim wa-nihe-mad ha-hetz
thitthen gam-1'Aish-ha himha, 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» .
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 constructive plural *3TP, the luminous sign 1 has disappeared, as hieroglyphic 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 opening, especially that of the eyes and the ears, or the mouth.
5. For knowing, HE-the- Gods, that-in-the-day, foodfor-yourselves, upon-someof-it, (you will use) thatshall-be-opened-to-light theeyes-yours ; and-you-shallbe like-HE-the Gods, comprehending-good and-evil.
6. An d-she-did-observe Aishah, that-good-was thenatural-g r o w t h for thesense-of-taste, a n d-t h a t both-desired-it-was for-theeyes, and-pleasing t o-t h ehighest-rate, that-growth, for-causing to-generalise-intelligence (to become universal ) ; a n d-s h e-took-of f some fruit-from-it and-shedid-feed-thereupon, a n dshe-gave-designedly also-to the - intellectual - principleh e r-o w n , in-coalescencewith her; and-he-did-feedthereupon.
5. Car sachant, LUi-les- Dieux, que dans-le-jour, aliment a vous de-quoi-deouverts - a - la - lumiere, lesyeux-a-vous, et-vous-serez tels-que LUi-les-Dieux, connaissant-le-bien et-le-mal.
6. Et-elle-considera Aishah, que bonne-etait la-substance-el£mentaire selon-1 egout, et-que mutuellementdesir6e-elle-etait selon-lesyeux, et-agreable autantstance, selon-l'action-d'universaliser-rintelligence; etelle-prit du-fruit-sien, etdonna-avec-intention aussia-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.
3, that-void-of-light ---- Refer to first verse of this
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."
7. And-were-opened the- 7. Et-furent-ouverts leseyes of-them-b o t h ; andyeux & eux-deux ; et-ils-conthey-knew that-void-of-light nurent que d e n u 6 s-de- ( barren, unveiled in their lumiere (steriles, reviles dark origin) theywere, anddans leur obscur principe) they-yielded-forth a-darkils-6taient; et-ils-se-firentcovering (thick veil) withn alt re une-elevation-oms a d n e s s-a n d - mourningbreuse (un voile) de-trisformed ; and-they-made-fort e s s e-mutuelle-et-de-deuil ; themselves-pilgrim-coats. et-ils-firent-a-eux-des-peleri-
nes (des vetemens de voyage).
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
k61 IHOAH ^Slohim mithehallech b'gan Trouah haiom, wa-ithehabbae ha- Adam nlH* 'JSO w'aisheth-6 mi-phenei
hetz ha-gan.
him asl-ha-Adam, wa-iaomer T
1'6 aie-chah.
10. Wa-iaomer a3th-k61edha shamahethi ba-gan, waaira 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 exclamation as alas! but, transformed into a verb by means of the convertible sign 1, it becomes yiX or rrtiN whose meaning is, to be plunged in grief, to cry out with lamentations. Thence DUX , sorrow, affliction; 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 continued 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.
8. And-they-did-hear the< roice-of IHOAH, HE-the- Being-of-beings, causing-itself-to-be-carried - to-and-f ro, in-the-o r g a n i c - enclosure light: and-he-hid-himself, Adam (collective m an) and-the-intellectual - wife-ofhim (his volitive faculty) from-the-face-of IHOAH, HE- tlie-Gods, in-the-b o s o m ofthe generative-substance ofthe-organic-sphere,
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 (answering Adam) , that-voice-thine, I-did-hear by-the-organicenclosure, and-I-d i d-k e nthat void-of-light (unveiled in my blindness) I-was: and-I-hid-myself.
8. Et-ils-entendirent-lavoix-meme-de IHOAH, LUi-P- Etre-des-etres, se-portant-en tous-sens, dans-Penceinte-organique, selon-le-s o u f f 1 espiritueux du-jour: et-il-secacha, Adam (1'homme universel ) et-la-femme-intellectuelle-a-lui (sa faculte volitive) de-la-face-de IHOAH, LUi-les-Dieux, au-centre dela-substance de-la-sphereorganique.
9. Et-il-prononcu-le-nom, IHOAH, LUi-les Dieux, ^t-lui- Adam; et-il-dit-a-lui : ou-detoi (ou t'a port6 ta volonte)?
10. Et-il-dit (repondant Adam) cette-voix-t i e n n e j'ai-entendue en-1'enceinteorganique et-j'ai-vu-que denue-de-lumiere (reve!6 dans mon obscurite) j'etais: etje-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 enaphatic 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.
11. Wa-iaomer mi higgid Fcha chi-heirom athah ha- -^ ^
cha lebilethi achal mimennoft achaletha.
12. Wa-iaomer ha-Adam,
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-ofbeings 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 intellectual 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
him): who has-taught-thee qui a-enseigne-a-toi qu'ainsithat-thus bare-thou-wast? denu6 tu eiais? sinon-debut-f r o ra-t h a t-n a t u r a 1 cette-substance-physique degrowth which-I-prescribedlaquelle j'avais-prescrit-aunto-thee not-to-feed-upontoi do nullement-t'-alimenany-of-it. ter de-quoi-d'elle.
(collective man) : A is hah homme universel) : Aishah (the volitive faculty) whom (la faculte volitive) que-tut h o u-didst-give, proppingdonnas-compagne-i\-moi, elmate-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-ups i q u e ; et-je-m'en-suis-alion. 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 causing 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 conceptions 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;
zaoth hashith, wa-thaomer ha-Aishah ha-Nahash hishia-nl, wa-aodhel.
14. Wa-iaomer IHOAH t^njrr1?^ D*rf?tf JTirV ^Elohim fel-ha-Nahash, 6M-
hashitha zaoth, arour athah ! ^u nn* " nK nM mi-chol ha-behemah, w'michol haiath ha-shadeh, halghehon-6ha thelech, w'haphar 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, restored 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
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
HE-the-Gods, unto Ais hah (Adam's volitive faculty) why-this hast-thou done? a n d-Aishah-said (answer- (groveling passion) causedme-to-become-delirious and- I-did-feed.
the-Being-of-beings, u n t ot h a t-covetous-passion, because thou-hast-done that, cursed be-thou! amidst-allterrestrial-animality, a n damidst-all-life of-nature: acthine thou-shalt-grovellingly-proceed and-earth-exhalements thou-shalt-feed-upon all the-days of-the life-thine.
13. Et-il-dit, IHOAH, LUI- les Dieux, £ Aishah (la facult6 volitive d'Adam) pourquoi-cela fis-tu? et-elle-dit (repondant) Aishah, Porgueil-cupide (cette insidieuse passion) fit-delirermoi, et-je-m'alimentai.
fitre-des-etres), a-ce-vice-insidieux (passion cupide) puisque tu-as-fait cela, maudit sois-tu parmi-tout-leregne-animal et-parmi-toutevie-de-la-nature-elementaire. D ' a p r e s-1'inclination-tortueuse - tienne tu - agirasbassement et-d'exhalaisonsphysiques 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
15. W'aeibah ashith beincha 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 hakeb.
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 centralize, 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
15. A n d-a n-antipathy 15. E t-u n e-antipathie- ( natural averseness I- willprofonde, je metterai entreput between-thee and-betoi et-entre Aishah (la fatween Aishah (Adam's voliculte volitive d'Adam) ettive faculty) and-between entre la-propagation-a-toi, the seed-thine, and-between et-e n t r e-la-propagation-athe-seed of-it: it-shall (thatelle: elle (cette merae proseed) repress-to-thee t h epagation) comprimera (revenomous-principle; andstreindra)-a-toi le-principe thou shalt-repress the-bad venimeux et-toi, tu-compriconsequences (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 Hellenists, they might have seen that the word 2J?3? used here as the antithesis 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-
ha-rebbah ha-rebbeh hittzebone-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 accompany its least creations. This hierographic writer would have it understood, that the volitive faculty shall no more cause intellectual conceptions to pass from power into action, without intermediary; 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 accompany 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
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-woefulplierai 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 thoutravail-angoisseux tu-enfan-
shalt-bringforth products : teras des-produits ; et-vers-
andtoward-the-intellectual le-principe-intellectuel-a-toi
principle-thine, the-desirele-penchant-tu-a u r a s-tien ;
thou-shalt-lean of-thee; andet-lui il-dominera en-toi (s'y
he will-rule in-thee (symrepr6sentera 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 sufferings 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.
ron
hetz ash&r tziwithicha 1'- senior loa-thaochal mi-mennou; arrourah ha-ftdamah bahabour cha, b'hitzabon thoachelnah chol-iemei haiicha.
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 movement 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
17. And-uuto-Adam (collective man ) he-said : because thou-hast-listened t o-t h evoice of-the-intellectualmate-thine (thy volitive faculty) and-hast-fed-u p o n the-elementar y-growth which I-did-prescribe-tothee by-saying: not-shalt t h o u-feed-upon any-of-it : cursed! be-the-adamic (homogeneal, universal ground) panging-labour shalt-thoufeed-u p o n-i t all-the-days (manifesting lights) of-thelives-thine-own.
17. Et-a-Adaw (I'homme universel) il-dit: puisquetuas-ecoute a-la-voix de T- e p o u s e-intellectuelle-a-toi (ta faculte volitive) et-quetu-t'es-alimente de-cette substance, laquelle j'avais-fortement-recommande a-toi, selon-ce-dire : non-pas-tu-t'alimenteras d e-q u o i-d'elle : maudite! soit-la-terre-adamique (homogene et similaire a toi) dans-le-rapport -tien : en-travail-angoisseux tu-t'alimenteras-d'elle tousles-jours (les manifestations phenomeniques) des-vies-atoi.
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 productions, 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 x°PT^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
thatzemiha la-cha w'adhaleth leth-hesheh ha-shadeh.
19 B'zewhath apphei-dha i thoachal lehem, had shoiib- _ ,
men-nah lukkahetha chi- "Ifiir1?^) 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
18. And-harsh and -rough productions (thorns and thistles) shall-plentifullyg r o w for-thee ; and-thoushalt-feed upon-the-m o s tsharp-and-wasted-fruits ofnature.
19. In-a-tossing motion of-the-mind-thine shalt-thoueat-f o o d till-the-restoring thine ( rising again ) towardthe-a d a m i c ( homogeneal land) ; for-such-as from 'some-of-it wast-thou-taken, such-spiritual-element artthou and-toward-the-spiritual-element wilt-thou-riseagain.
tranchantes, et-les-productions-i n c u 1 1 e s-et-desordonn6es germeront-abondamment pour-toi ; et-tu-t'alimenteras des-fruits-acres-etdessech^s de-la-nature-e!6- mentaire.
19. En-agitation-continuelle de-1'esprit-tien, tu-t'alimenteras de-nourriture jusqu'au-restituer (au r6int6- grer, au ressusciter)-tien ala-terre-adamique (homogene et similaire & toi)car-telde-quoi-d'elle tu-as-6t6-tire, tel-esprit-616mentaire tu-es ; et-a-l'616ment-spiritueux tudois-^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 hardening 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, destined to represent the Immutable Being, expresses only an endless cal-
shem Aisheth-6 hawah chihiwa haith am-chol-hai.
DINi!
21. Wa-lahash IHOAH ^Elohim F Adam wTaisheth- 6-chi-then6th hor wa-lalebbish'em.
DTK1
JTiiT
22. Wa-iaomer IHOAH yElohim hen ha-Adam haiah chi-ahad rni-mennou, la-dahath t6b wa-rawh, w'hatthah phen-ishelah lad-6 w'lakah gam me-hetz ha-halim, w'- adhal, w'a-hai Fholam.
D»if? HllT
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 interpreted garments, •x.iruv^tinstead 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 substituted 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 misunderstood by the translators.
20. A n d-h e-designated, Adam, for-name to-the intellectual-niate-of-him (his volitive faculty) H e w a h
(elementary existence) because it-was the-mother ofall-existence.
21. And-he-made, IHOAH the-Being-of beings, unto- Adam (collective man) andunto-the-intellectual-mateof-him, body-like shelteringshapes; and-he-involved (incrusted ) -them-carefully.
HE-t he-Gods, Behold ! A dam being such-a s-o n e from-those-of-us, by-knowing good and -evil : and-now lest-he-should put-forth thehand-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-intellectuelle-sienne (sa facult6 volitive) Hcwah ( existence e!6- mentaire ) a-c a u s e-qu'elleetait la-mere de-toute-existence.
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-enveloppa-avec-soin.
22. Et-il-dit, IHOAH, LUI- les-Dieux, Voici! Adam 6tant tel-qu'un de-1'especea-nous, selon la-connaisance du-bien et-du-nial : et-a-cetemps, 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'ils'alimentera et-vivra selonla-periode-infinie (l'6ternite):
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-
asher lukkah mi-sham.
24. Wa-igaresh seth-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.
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.
23. Then-he-parted-him, IHOAH, the Being-of beings, fro m-t h e-enclosing-sphere of-sensible-times ; for-working that-same-adamic (homogeneal ground ) , which he-had-been-taken-from.
that-same Adam (collective abide from-the-f o r e g o n eprinciple-of-times near-theorganic-sphere of-temporalsensibleness that-selfsame- Cherubim (innumerable legions like) and-that-selfs a m eflaming of-wild-destruction, whirling-round-onitself to-keep the-way oft h e-elementary-growth oflives.
23. Alors-il-detacha-lui- IHOAH, 1'Etre-des-etres, dela-sphere-organique d e-1 asensibilite-temporelle; afinde-travailler cette-m £ m esubstance-adamique, de-laquelle il-avait-6te-pris-hors.
24. Et-il-eloigna ce-meme-Adam (1'homme universel), et-il-fit-resider de-l'ant6riorit6- universelle - des temps, a-la-sphere-temporelle-et-sensible, ce-m 6 m e,- Cherubim (un etre semblable aux innombrables 16- gions) et-cette-m^me-flamme-incandescente de-rardeur-de>astatrice tourbillonnant-sans-cesse-sur - ellememe, pour garder la-route dela-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<£a«a, 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.
SEPHER BEILESHITH »*J.
D.
aeth-Hewah Aisheth-6, wathahar, wa-theled seth-Kain, "WJ Pp." TO
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 eminently 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
GENESIS IV. COSMOGONIE IV.
lective man ) knew-that-selfme universel ) connut-cette-
same-Hetca (elementary meme-Hewa ( Texistence-ele-
life) intellectual-mate-ofmentaire) 1'epouse-intellect-
him (his-volitivefaculty) uelle-sienne (sa faculte voli-
and-she-conceived, and-shetive) et-elle congut, et-elle-
bare the-self sameness ofenfanta 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 asqui agglomere, qui assimile
similates to himself) andti 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) ansation) un-etre-intellectuel
intellectual-being selfsamede-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'n—PK , 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-
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.
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 constructive 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 explanation 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
2. And-she-added by-the 2. Et-elle-ajouta par-P
bringing-forth the-brotherlyaction-d'enfanter I'ipseit6-
self-of-h i m, t he -selfsamefraternelle-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 (hoadamique. mogeneal ground).
genius of Evil. In this case, the contrary attributes contained in the name of Habel, are adorned with more favourable shades: the weakness 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
im wa-iabae Kain mi-pheri T
ha-adamah minehh la-
IH6AH.
4. W'Habel hebia gamnil'D^p NIH'DJ NOPT 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
caused-to-go, Kain, from- Kain, du-produit de-1'616-
tho-product of-the-adamic ment-adaniique, (homoge-
( 'elementary ground) 'anne) un-oblation a IHOAH.
offering unto-lHOAH.
go, also-he, from-the-firstaussi-lui, des-pr£mices dulings of-the-w o r 1 d of him, monde-a-lui ; et-de-la-quina n d - from-the-quintessence tessence (de la qualite emiqualities)-of-them: and-hetra-sauveur, IHOAH, enversproved-a-saviour, J H o A H, Hdbel, et-envers-Foffrande imto-/7V/ bel, and-u n t o-thesienne, 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*»\
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
PKatn phanal-6.
6. Wa-iaomer In6AH aelrnn HO1? ftr1 ITirV Kain, lammah harah le-cha, :
w'lammah naphelou phanei- •* *f$ ^9J n97!
dha.
, and-from-the-quintessence-of-th&m The Hellenists having 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. j«s.\^ is taken in Syriac for cream, foam, sperm, etc.; the Ethiopian word j?LAY} (helei)), offers as does the Arabic ~bthe 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 compound ,Tu?U, whose signification is the same. When this latter verb
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-fura n d-w e r e-cast-down theent-abattues les-faces-sienfaces-of-him. nes.
unto-JTaw;.why theraising- Kain; pourquoi le-souleveup-t h e-fiery-wrath-to-thee? ment-e m b r a s e-a-toi? etand-w h y the-casting-down pourquoi la-chute (la d&- of-thefaces 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 brothers, 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 substantively 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
7. Ha-16a-aim-theitib sh'- a?th w'aim loa-theitib-laphethah ha-tath robetz, w' iPlei-cha theshoukath-6 w* athah thimeshal-b'6.
oth'am be-shadeh, wa-iakam ^ Pj Kain aRl-Habel ahi-6, waiahareg-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 -itwas 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
7. T he-no t-being, if-thousign (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-mutualpronenes s-its own, andt h o u ! the-symbolical-sympathetic-acting unto it?
7. Le-non-pas-etre, si-tuferas-bien, que-le-sign (T- image du bien en toi)? etsi non-pas-etre, tu-f e r a sbien, a-1'entree le-peche reposant, et-envers-toi le-desir-mutuel-sien, et-toi ! la representation-mutuelle danslui?
8. And-now-he-declaredhis thought, Kain, unto Habel the brother-his-own : andit-was by-the-being-both inthe-begetting-nature : thenhe-rose-up (stood up substantially) against-JETa&eZ the-brother-his-own ; and-heslew-him.
8. Et-ensuite, il-d4clarasa-pens6e, Kain, h-Habcl lefrere-sien : et c'etait durant- 1'action-d'exister - ensembledans-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,
Kain, aei-Hebel ahi-cha, walaomer loa-iadahethi, hashoruer ahi anochl.
hitha kol dhem«i ahl-dha '
tzohaklm «loi min-ha-adainah.
athah rain-ha-adamah asher phatzethah *th-phi-ha lakahath aeth-dhemei ahi-cha mi-iade-cha.
12. Chi thahabod aethha-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
unto-Kain, where-is Habcl, the-brother-thine? and-hesaid (answering Kain) notdid-I-know : the-keeper ofthe-brother-mine am-I?
what-hast-thou-done? t h evoice of-the-1 ikenesses (identic future progenies) of-the-brother-thine, groaning-rise t o w a r d-m e fromthe-adamic (elementary ground).
11. And-this-time, cursed b e-thou ! from-the-adamic, which did-open the-mouthits-own forreceiving thoselikenesses (future progenies) of-the-brother-thine, bythe-hand-thine-own.
1.2. Then-whilst thou- (elementary ground) notwill-it-yield the-strength itsown unto-thee : staggering with fright) thou-shalt-be in-the-earth.
9. Et-il-dit IHOAH, a Kain, ou-est Habcl, le-freretien? et-il-dit (repondant Kain} : non pas-savais-je; le-gardant du-frere-m i e n suis-je.
10. Et-il-dit, IHOAH, quefis-tu? la-voix des-homogeneit6s (des generations identiques) du-frere-tien plaignantes, s'61eve-vers-moi de r^l^ment-adamique.
11. Et-a-ce-temps, maud i t sois-tu ! de-rel6meritadamique, lequel ouvrit labouche-sienne pour-recevoir ces-homogeneit6s (ces g6- nerations futures) du-freretien, par-la-main-a-toi.
12. Ainsi-quand tu-travailleras cet-element-adam i q u e ; non-pas-il-joiridra don-de-force-virtuelle-sienne a-toi: vacillant (agite d'un mouvement incertain) etvaguant (agit6 d'un mouvement d'effroi) tu-seras enla-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 before-me....
11. These terms are understood.
12. y), staggering.... A very remarkable root which, with
IHOAH gadol haon-i mi-nes-
14. Hen, gherashetha ^9 ^yp DiYT TO* W"U [fl aoth-i ha-iom me-hal phenei ha-adamah, w'lni-phaneicha aes-sather, w'hallthl nawh wa-nad ba-aretz, w' haiah chol-mot-zea-i iaheregni.
the one following, assists in penetrating the nature of Kain: mysterious 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, sometimes 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 corrupted: 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
unto-lHOAH, great-is the- IHOAH, grande-est la-perperverseness-mine b y-t h eversite-mienne par-la-puricleansing. fication.
out mine-own-self this-day, ipseit6-mienne ce-jour, defrom-over-the-face o f-t h edessus-la-face de-rel£mentadamic: then-from-the-faceadamique: donc-de-la-facethine shall-I-be-hid, and-T- a-toi je-me-cacherai-avecshall-be-staggering and-rovsoin, et-j'existerai tremblant ing in-the-earth : and-heet-vaguant-en-la-terre : et-ilshall-be, every-one findingsera, tout-trouvant-moi, leme, 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
IHOAH, la-6hen chol-horeg .
waiashem I H 0 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.
17. Wa-iedah Kain aethaisheth-6, wa-thahar watheled aeth-Hanoch, wa-ihiboneh whir, wa-ikerashem 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 repeated 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.
15. And-he-declared-hiswill unto-him, IHOAH, thus saying ; ever y-one-slaying Ka/in, seven-fold he-shallbe-caused-to-raise (Kain) : and-he-put, IHOAH, unto- Kain, a-token, in-order-thatnot-at-all could-strike-him, everyone-finding-him.
Kain, from-over-against theface of-lHOAH, and-dwelt inthe-land of-the-banishment, (of the staggering with fright ) t h eforegone-principle of-temporal-sensible-
17. And-he-knew, Kain, the-intellectual-m a t e-h i sown (his volitive faculty) : and-she-conceived a n d-she bare the-self sameness of- Henoch, (the founder, the central might) : then-hebuilded a-sheltering-w a r d, and-he-designated-the-nameof-that-ward by-the-name ofthe-son-his-own Henoch.
15. Et-il-d6clara sa-vo- Iont6 a-lui IHOAH, ainsi disant ; tout-accablant Kain les-sept-fois il-fera-exalter Kain: et-il-mit, IHOAH, a- Kain un-signe afin-de-nullement-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-laterre d'exil t^e la dissension de Teffroi), Tanteriorite temporelle de-lasensibilit6-616mentaire.
17. Et-il-connut, Kain la-femme-intellectuelle-sienne (sa facult6 volitive) : etelle-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-£difiant un-circuit-de-retraite, (un lieu fort) et-il-d6signale-nom-de-ce-circuit par-lenom-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
18. Wa-i.waled la-Hanoch TVJfl "TVITrW ialad feth-Mehoujajel w'Mehoiijasel ialad seth-Methou- «f shaael ialad aeth-Lamech.
19. Wa-ikkah-16 Lamedh shethi nashiin, s h e m haahath Whadah, w'shem hashenith 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 Vocabulary 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-
18. A n d-it-was-causedto-beget unto Henoch theselfsameness-o f-lF h i r ad , (stirring-up motion, selfleading passion): and W h i r a d begat Mchujael (elemental manifestation of existence) and-Mehujael begat Methushael, (death's fathomless pit) : and-Nethushael begat Lantech (the tie of what tends to dissolution, thing's pliant bond).
19. And-he-took -untohim, Lantech, two corporealwives (two natural faculties) ; the-name of-the-onewas WJtadah, (the periodic, the testifying) and-the-name of-the-second, Tzillah (the deep, the dark).
duire a-Henoch 1'existencede-Whirad, (le mouvenaent excitateur, la passion, la volonte conductrice);et- Whirad produisit celle-de- Mehoujael (la manifestation de Fexistence) et Mehoujael produisit celle-de-1/ethoushacl, (le gouffre de la mort), et-Methoushael produisit-celle-de-Z/awec/i (le noeud qui saisit la dissolution et 1'arrete; le lien flexible des choses).
Lantech., deux epouses-corporelles, (deux facultes physiques) : le-nom de-la-premiere etait-Whadah (la p£riodique, 1'evidente) : etle-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 liquefaction, dissolution, prostration, submission, etc. Therefore, this name characterizes the kind of bond which prevents a thing, at first vehement, violent, and now subdued, softened, cast down, ready to be dissolved, 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
feth-Jabal, houa haiah abi Isheb aohel w'mikeneh.
bal, houa halah abi cholthophesh 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
20. And-she-bare, Whadah, the-self sameness of- Jabal, (the over flowing, the waterish, the plenty of nature) hewho was the-father (founder) of-theabodealoft, (repairing distinguished place) and-of-theown-making-might, (lawful property).
21. And-the-name-of-thebrother-of-him was-J u b a I,
(universal effluence, principle of sound, jubilation, thriving) he-who was thefather (founder) of-every conception, hint-brightnesslike an d-loveworthy (useful and pleasing arts).
20. Et-elle-enfanta Whadah ce-qui-concerne-Ja6a/, (le flux des eaux, Pabondance naturelle, la fertilite), lui-qui fut le-peretion-elevee (lieu de retour fixe et remarquable, ) et-dela-force-concentrante etappropriatrice, (la propriete).
21. Et-le-nom du-frere-alui Gtait-Joubal, (le fluide universel, le-principe du son celui qui communique la joie et la prosperity), luiqui fut le-pere de-toute-conception-lumineuse et-dignesciences 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. Var1, 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.
ialedah aeth-Thoubal-Kain lotesh chol-horesh nehosheth w'barzel, w'ahoth Thoubal- Kain Nahomah.
nashai-6 Whadah w'Tzillah, shemahan kol-i noshei Le- 'W? mech, ha-azennah amerathi 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 oversight 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
22. And TziUah also, sheb a r e w h a t-relates-to-TViubal-Kain (mutual yielding of the central might), whetting ever y-cutting-b r a s s and-iron : and-the-kindredof-Thubal-Kain was Nawhomah (meeting might, sociableness).
23. And-he-said, Lantech, u n t o-t h e-corporeal - wiveshis-own, his bodily faculties) Whadah, aud-Tzillah: hearken-to the-voice-m i n e, ye-wives of-Lamech; listento-the-speech-mine : f o r-a s the-intellectual-man (that is to say, man individuated slain-for-the-stretching (solution, freedom ) -mine ; andthe-p r o g e n y ( particular stock) for-the framing-mine (in society) :
22. Et-Tzillah aussi, ellee n f a n t a ce-qui-concerne- Thoubal-Kain (la diffusion abondante de la force central ) , aiguisant tout-coupant d'airain et-de-fer: et-la-parente de Thoubal-Kain fut Naichomah (la sociation, 1'- aggregation).
23. EUl-ddt, Lantech, aux e p o u s e s corporellessiennes (ses facultes physiques) Whadah et-Tzillah: epouses de-Lantech; pretez Toreille-a la-parole-a-m o i : car comme rhomme-intellectuel (rhomme individualist par sa propre volonte) j'airaccab!6 (d^truit) pourla-dilatation (la solution, la libre extension )-mienne, etla-progeniture (la ligne"e, la famille particuliere), pourla-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-becomingunited, 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 examine 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
24. Chi shibehathalm iuktlD1?') Tp Dp* kam Kain, w'Lemech shibehairn 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 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 translators 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 wounding, 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, "adolescentulum" which Lamech kills or destroys, it is the spirit of the race,
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.
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, disposing, 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, indicates always the deepest place, that upon which is placed the foundation.
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 treating 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.
again, the-intellectual-mateencore, l'6pouse-intellectu-
his-own (his efficient volielle-sienne (sa facult6 voli-
tive faculty) : and -she-bare tive efficiente) : et-elle-en-
a-son ; and-she-assigned forfanta un-fils ; et-elle-assigna
bottom, the site) : for-thus base, le fondement) : parce-
(said she) he-has-settledqu'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 unlavourable ideas which the Arabs and the Egyptians attached to the name of Seth, Sath or Both, without harming, nevertheless, the posterity of this same Sheth, whom the Hebrews have continued to regard as the one from whom men, in general, and their patriarch, in particular, drew their origin.
nnn, of-the-abatement This word is one of extreme importance 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.
iullad-ben, wa-iker& aethu
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 designated universal man, divine similitude; by the second, U"X, he characterized 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, expresses the instability of temporal things, their caducity, their infirmity. 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 manifestation 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
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 foret-il-assigna ce-n o m-a-1 u i
name-to-him SEnosh (cor- JEnosh (Thomme corporel),
poreal man), then itwasalors il-fut-esp6rer, selon-P
caused-to-hope by-the-callaction d'invoquer 'au-nom
ing-upon in-the-name ofde-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 duration. 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 courageously, 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 indicated. This research will be especially useful in the chapter which follows.
150 THE HEBKAIC TONGUE KESTOKED
SEPHEE BER^SHITH *)-;
H.
Zeh Ser tho-ledoth Adam b'iom beroa ^Elohim niD"p DTK
aTw^rfSh Adam b'iom bi-baram.
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 explaining 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 chronological order, as has been supposed. Those who have understood them in their strict acceptations, and who have taken them literally as
GENESIS V. COSMOGONIE V.
1. This-is the-book of-the symbolical-progenies o f - Adam, at-the-day that-creating, HE-the-Gods, Adam (collective man) in-the-likemaking-like HiM-the-Gods, he-made the-selfsamenesshis.
1. Ceci-est le-livre descaracteristiques-generations d'A d a m, des-le-jour quecreant, LUi-les-Dieux, Adam (Thomme universel) selon- 1'action-assimilante de-LUisienne.
2. Male and-female, hecreated-them; and-heblessed-them, and-he-assigned this-u niversal-name Adam, at-the-day, of-the-being-ereated-them - universal-
A dam, three-tens and-onehundred (extension, stretching), of-being's temporalrevolving»-change ; a n d-hebegat by-the-like-makinglike-himself, in-the-shadowhis-own (an issued offspring) a n d-h e-assigned this-name-to-him, Sheth.
2. Male et-femelle il-creaeux ; et-il-benit-eux ; et-ila s s i g n a ce-nom-universel Adam, des-le-jour d'etrecrees-eux-universellement.
trois-decuples et-une-centaine (une extension), demutation-temporelle-ontologique; et-il-genera selon-P action-d'assimiler-a-lui, enombre-s ienne (un etre ^mane) et-il-assigna-ce-noma-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.
shemoneh m£oth 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, temporal 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 another, 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, Titand 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 amalgamation, 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.
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-causingmeniques) tii'Adam apres-le-
him-to-beget the-selfsamefaire-enfanter-a-lui 1'ipseite-
ness-of-Sheth, eight hunde-Sheth, huit centaines de-
d r e d s of-revolving-change : mutation-temporelle : et-il-
daughters (many issued befoule 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.
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.
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,
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, restoration, 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 , governed by the sign of reciprocity n, should be understood as cementation, 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 contracted roots YtfTJJ. By the first 2?1\ is understood, every formation 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 significations 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, proportional 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: So that each decuple number is only the complement of its radical
tt, one hundred. The name of this number Indicates an extension produced by the desire to be extended, to be manifested.
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 Hellenists, 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 duration; 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 duration: ,"i-U is applied to the transition of this same existence, to a mutation 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-
6. Wa-ihi-Sheth hamesh shanim w-math shanah waioled 2Enosh.
holijd-o-aeth-^Enosh shebah shanim w'shemoneh m*6th shanah wa-ioled banim w- « j-yjn?| Q»^ "T^VI
Sheth s h e t h 1 m heshereh shanah, w-theshah
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 particularized, 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 expressing 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
6. And-he-lived, Sheth, five revolving-changes ando n e-hundred of-revolvingchange; an d-h e-begat jEnosh (corporeal man).
7. And-he-lived, Sheth, after - 1 he-causinghim-to-beget that-same JEnosh, seven revolving-changes, and-eight hundred's o frevolvingchange; and he-begat sons and-daughters (a flocking throng of issued beings).
8. And-they-were all-thedajs (manifested lights) of- Sheth, two and-one-ten ofrevolving-change, and-nine hundreds of revolvingchange; and-he-deceased.
9. And-he-lived, Mnosh, nine-tens o f-revolvingchange ; and-he-begat theself sameness -of-Kainan (general invading).
6. Et-il exista, Sheth, cinq mutations et-une-centaine d e-mutation-temporelle; et-il-genera JEnosh, (Y homme corporel).
7. Et-il-exista, Sheth, apres-le-faire - enfanter-a-lui ce-meme-JZnosh, sept mutations, et-huit-centaines demutation-temporelle ; e t-i 1 genera f ils et-f illes ( n n e foule d'etres 6man6s).
8. Et-ils-furent tous-lesjours (les manifestations phenom6niques) de-Sheth, deux et-un-decuple de-mutation-temporelle, e t-neufcentaines de-mutation ; etil-passa.
neuf-d6cuples de-mutationtemporelle; et-il produisit V existence-de-TTainan ( 1'envahissement
Chaldaic punctuation has suppressed the sign i, used in the future tense, made past by the convertible sign 1. This verb which has ordinarily been translated by to die, expresses, as I have said, a sympathetic 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
10. Wa-ihi .Enoshahorei mrni* H^in nnK B>u$t »rn
holid-6 aeth-Keinan hamesh '
heshereh shanah w'shemoneh ma?6th shanah : waidled banim w-banoth.
^n6sh hamesh shanim wtheshah ma36th shanah; wa-iamoth.
12. Wa-ihi Keinan shibehim shanah. wa-ioled aeth- Maholalid.
holid-o apth-Maholalael arbahim shanah w-shemoneh banim w-banoth.
may be only the word Kain to which Moses has added the augmentative 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 consisted 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,
10. And-he-lived, JEnosh after-the-causing-him-t o-beg e t t h e-selfsameness-of- Kainan, five and-one-tens ofrevolving-change, and-eighthundreds of-revolution ; andhe-begat sons and-daughters (many issued offspring).
the-days (manifested lights) of-/Enosh, five revolvingchanges, and-nine hundreds of revolution : a n d-he-deceased.
12. And-he-lived, Kainan, seven tens of-revolvingchange ; and-he-begat theselfsameness o f-Mahollael (mighty rising up, bright-
13. And-he-lived, Kainan, after-the-causing-h i mto-beget thsLt-same-MahoU- acl, four-tens ofrevolvingchange, 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-undecuple de-mutation, ethuit-centaines de-mutationtemporelle; et-il-genera filset-filles (une foule d'etres emanes).
les-jours ( les manifestations phenomeniques) A'ASnosh, cinq mutations, et neuf-cen-
12. Et-il-exista, Kainan, sept decuples de-mutationtemporelle; et-il-genera 1'ips&it&-de-Mahollael (1'exaltation puissance, 1 a splendeur).
13. Et-il-exista, Kainan, apres-le-faire e n f a n t e r-alui ce-meme M ah oil a el quatre-decuples de-mutation et-huit-centaines d e-mutation-temporelle; et-il-genera fils et-filles (une foule d' Stres Emanes).
splendour, glory. The root Vn, containing in itself all ideas of exaltation, 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.
14. Wa-ihiou chol-imel Kelnan hesher shanim wtheshah maBoth shanah : wa* iamoth.
15. Wa-ihi Maholalael hamesh shanim w-shishlm shanah wa-ioled arth-Iared.
ahorel holid-6 aeth-I a r e d sheloshlm shanah w-shemoneh maeoth shanah : waidled banim w'banoth.
17. Wa-ihiou chol Ime! Maholalael hamesh w-thishahim shanah w'shemoneh maadth shanah : wa-iamoth.
s8ha 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 passionate and excitative ardour. The natural sense which it contains
14. And-they-were, alllights) of-Kainan, ten revolving-changes, and-nine hundreds of-revolution ; and-hedeceased.
15. And-he-lived, Mahollael, five revolving-changes, and-six-tens of-revolution ; and-he-begat the-selfsameness-of Ired (the steadfast one).
16. And-he-lived, Mahollael, after the-causing-himthree-tens of-revolvingchange and-eight hundreds of-revolution ; and-he-begat sons and-daughters (many issued offspring).
17. And-they-were, Blilights) of Mahollael, five and-nine-tens of-revolvingchange and eight hundreds of revolution : and-he-deceased.
18. And-he-lived, Ired. two and-six-tens of-revolving change, and-one-hundred ofrevolution ; and he-begat theselfsameness-of-/7enor& (the central might, and-also-thepanging one).
14. Et-ils-furent, tousles-jours, ( les manifestations phenomeniques) de-Kainan, dix-mutations et neuf cen-
15. Et-il-exista, Mohollael, cinq mutations et-sixdecuples de-mutation-temporelle; et-il-produisit Texistence-dVred (ce qui est perse>6rant dans son mouvement).
16. Et-il-exista, Mahollael, apres le-faire-enfanter-a-lui ce-m6me-7 red, trois-decuples de-mutation et-huit-centaines de-mutation-temporelle ; et-il-gen6ra fils et filles (une foule d' etres 6man6s).
17. Et-il-furent, tous-lesjours (les manifestations phenomeniques) d e-Mahollael, cinq-et-neuf-d^cuples de-mutation, e t-h u i t-cen-
18. Et-il-exista, Ired, deux et-six-decuples de-mutation, et-une-centaine demutation-temporelle ; et-ilproduisit 1 ' existence - de- Henoch (la puissance centrale, 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-
19. Wa-ihl Tared ahorei moneh rna^th shanah: waidled banim w-banoth.
7]ttrrn# iT'piH HnNTV
20. Wa-ihiou 6hol-iemei-
slTanah
21. Wa-ihi Hanoch hamesh w'shishim shanah : waidled jeth-Methoushalah.
22. Wa-ithehalledh Hanoch aeth-ha-^lohim ahorei holid-6 «th-Methoushalah, shelosh maeoth shanah; waioled banim w-banoth.
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. 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 influenciug 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 figuratively and become a pang.
19. And-he-lived, I red, after the-causing-him-to-beget that-same-//enoc^ eight hundreds o f-r evolvingchange ; and-he-begat sons and-daughters (many issued offspring).
lights) ot-Ired, two and-sixtens-of-revolving-c h a a g e , and-nine hundreds of revolution; and-he-deceased.
21. And-he-endured, Henoch, five and-six-tens of revolving-change, and-he-begat Methushalah, (eager shaft of death).
22. And-he-trod, Henoch, (in the steps) of-HiM-the- Gods, after the causing-himto-beget that-same Methushalah, three hundreds of-revolving change; and-he-begat sons an d-daughters (many issued offspring).
apres le-faire enfanter-a-lui ce-meme-Henoch, huit cent a i n e s de-revolution ternporelle; et-il-genera fils etemanes),
20. Et-ils-furent, tousles-j ours ( les manifestations phenomeniques) d' Ired, deux et-six-decuples de-mutation, et-neuf cen-
21. Et-il-exista, Henoch, cinq-et-six-d6cuples demutation-temporelle et-il-produisit l'existence-de-ife^OM- shalah, (1'emission de la mort).
22. Et-il-suivit, Henoch, (les traces) memes-de-LUiles-Dieux, apres-le-faire-enf a n t e r-a-lui ce-meme-Methoushalah, trois centaines de-mutation-temporelle ; etil-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 liegotten 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
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 number 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
23. And-they-were, all- 23. Et-ils-furent, tous-lesthe days (manifested jours (les manifestations lights) of-Henoch, five andphenomeniques) d.e-Henoch, six-tens of-revolving-change cinq et-six-decuples de-muand three-hundreds of-retation, et-trois centaines devolution, mutation-temporelle.
self-to-tread, Henoch (in the vre, Henoch (les traces) desteps) of-H i M-thc-Gods, L u i-les-Dieux ; et-non-etreand nought (no substance) substance-de-1 u i, car-il-re- 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 spirituality. 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 version, the most ancient of all, and shortly after the captivity of Babylon, this expression, so vital, was not understood. The author of this version substituted for the Hebrew 13J*X. the word '%Ptfft2% < and~ 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.
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 shanah, w-shebah maeoth shanah: wa-i61ed banim wbanoth.
27. Wa-ihiou dhol-ieme! Methoiishelah theshah wshishim shanah, w-theshah
28. Wa-ihi Lamedh shethim w-shemonim shanah wmath shanah : wa-ioled ben. : I?
v. 25. Tpb. Lamedh What I have said concerning this personage 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
25. And-he-was-in-being, Methushalah, seven andeight-tens o frevolvingchange, and-one-hundred ofrevolution : and-he-begat Lantech (the tie of dissolu-
26. And-he-lived, Methushalah after the-causinghim-to-beget that-same-Lamech, two and-eight-tens ofrevolving-change, and-seven hundreds of-revolution, andhe-begat sons and-daughtera (many issued offspring).
lights) o f -Methushalah, nine and-six-tens of-revolving-change, and-nine hundreds of-revolution: and-heceased (to be in being).
mech, two and-eight-tens ofrevolving-change, and-o n ehundred of-revolution: andhe-begat a-son (an issued offspring).
25. Et-il-exista, Methoushalah, sept et-huit-decuples de-mutation, et-une-centaine de-mutation-temporelle ; et-il-produisit 1'existence de-Lantech (le noeud qui arrete la dissolution;.
26. Et-il-exista, Methoushalah, apres-le-faire-enfanter-a-lui ce-m e m e-Lamech, deux et-huit-decuples de-mutation, et-sept centaines demutation-temporelle, e t-i 1- foule d'etres eman^s).
27. Et-ils-furent, tous-lesjours, (les manifestations phenomeniques) de Methoushalah, neuf et-six-d6cuples de-mutation ; et-n e u f cen-
28. Et-il-exista, Lantech, deux et-huit-decuples de-mutation, et-une-centaine demutation-temporelle : et-il-
fertility, of all prosperity, of all power upon the earth: the other, left only one son, who saw mankind finish and begin again.
v. 29. r?2, Noah or Noe, as it has been vulgarly written follow ing the orthography of the Hellenist translators. The root from
29. Wa-ikkera seth-sham- 6 Noah, 1'aemor zeh ijiahomenou mi.mahod.enou, w-mewhitzebon iadeinou min-haadamah asher aerorha IHOAH.
WOTP PTnN "ItPN nO"lNrr? 0
30. Wa-ihl Lamech ahorei holid-6 aeth-ben, hamesh w-thMiehlm shanah wa-hamesh mseoth shanah : waidled banlm w-ban6th.
1tt'l
which this important name comes, is composed of the sign of produced being X image of reflected existence, and the sign of the effort of Nature n, which gives birth to vital equilibrium, to existence. This root offers the idea of that perfect repose, which, for a thing long agitated in opposed directions, results in that state of equilibrium where it dwells immobile.
Nearly all the tongues of the Orient understood this mysterious expression. The Hebrew and the Chaldaic draw from it two verbs. By the first Hlnj , one understands, to lead to the end, to guide toward the place of repose; by the second, X1J, to repose, to rest tranquil, to te in a state of peace, of calm, of perfect bliss. It is from the latter, that the name of the cosmogonic personage who saw the end of the •world and its renewal, is derived. It is the emblem of the repose of elementary existence, the sleep of Nature.
13En3* ~T , t his will-release us Moses rarely forgets to explain
the substantive by the verb, or the verb by the substantive: this cannot be repeated too often, for it is the seal of his style. The Samaritan translator, far from seeking to follow this course, so simple and so expressive, nearly always swerves from it. In this instance for
29. And-he-assigned-f o r name-to-him, XoaJi; thus-declaring-his-thought : this will release-us (will lessen, relieve us) from-the-hardworking-our, and-from-thegreat-natural-hindrance ofthe-hands-ours, because-ofthe-adamic ( elementary ground) which he-haseursed-it, IHOAH.
him-to-beget a-son, five andnine-t ens of-r evolvingchange, and-five hundreds of-revolution, and-hfi-begat sons and-daughters (many issued offspring).
29. Et-il-assigna ce-nommeme-a-lui, Noah, pour-declarer-sa-pensee (disant) : celui-ci reposera-nous (nous allegera, nous soulagera) de-ce-qui-constitue I'reuvrenotre et-de-ce-qui-fait-Fobstacle-physique des-mains-k nous, a-cause de-la terreadamique, laquelle il-a-maudite-elle, IHOAH.
30. Et-il-exista, Lantech, apres-le-faire-enfanter-a-lui ce-fils cinq et-neuf-decuplesde-mutation-temporelle, etcinq centaines de-mutation, et-il-genera f i 1 s et-filles (une foule d'etres emanes).
example, instead of the verb C'rO, which Moses uses to explain the meaning that he wishes to give to the name of Noah, and which the Samaritan could very well render by the analogue ^*J Jlq^J . one finds
support, to moderate, to temper. This proves how little the Hebraic text was already felt at this remote time, and how the meaning of the words was altered.
v. 32. r^rVp, a-son of-five This should be observed. In v.
28, Moses says that Lamech begat a son, p ; that is, produced an offspring; for we shall see later on that the veritable signification of this word is here; in v. 29, he names this sonfO, Noah, that is to say, the sleep of nature, the repose of existence; and now he says that he was a-son of-five hundred-fold of-revolving-change. To believe that Moses had wished to indicate by that, simply the age of Noah, is to misinterpret his genius.
I invite the reader to observe that Adam, universal man, in the beginning of things, begat three sons: Kain, Habel and Sheth; that
now, tfoofc, -who represents the repose of existence, in the waning of things, begat Shem, Ham and Japheth. I have earnestly endeavoured to make the true signification of the names of the children of Adam understood; I shall now make the same efforts with respect to those of Noah.
CT0, Shem The sign of relative duration and movement which
is connected here, and the sign of exterior action used as final collective sign, compose a root \vhich produces the idea of that which is distinguished exteriorly by its elevation, its splendour, its own dignity. It is, in its most restricted acceptation, the proper name of a thing, the particular designation of a remarkable place, or of a remote time; it Is the mark, the sign by which they are recognized; it is the renown, the splendour, the glory which is attached to them. In its broadest acceptation, it is ethereal space, the empyrean, the heavens, and even GOD, that one finds designated by this singular word, in Hebrew, as well as in Samaritan, in Chaldaic or in Syriac.
It is extremely difficult to choose, among so many significations, that which is most consistent with the son of Noah. Nevertheless one can without erring, translate it by the words, the sublime, the splendid, the radiant, etc.
CH, Ham This name is on the whole, the opposite of that
of Shem. The sign n which constitutes it, recalls all ideas of effort, of obstacle, of fatigue, of travail. The root which results from its union with the sign of exterior action, employed as collective, presents a bending, a dejection, a thing which inclines toward the lower parts: it is the heat which follows a sharp compression: it is the hidden fire of nature: it is the warmth which accompanies the rays of the sun; it is the dark colour, the blackness, which results from their action; it is finally, in the broadest sense, the sun itself considered as the cause of heat and of torrefaction.
When the name of Ham is presented alone and in an absolute sense, it can, to a certain point, be taken in a good sense, since It
31. And-they-were, all- 31. Et-ils-furent, tousthe-days (periodical lights) les-jours, (les manifestaof-Lamech, seven and-seventions phenomeniques) detens o f-revolving-change, Lantech, sept et-sept-decupand-seven hundreds of-revoles de-mutation-temporelle ; lution: and-he-ceased. et-sept centuples de-mutation: et-il-passa.
expresses the effect of the sun upon inferior bodies; but if one only sees in it the opposite of Shem, it offers only sinister ideas. If Shem is the sublime, the superior, Ham is the abased, the inferior; so if the former is the radiant, the exalted, the infinite; the latter is the obscure, the bending, the limited, etc.
nc\ Japheth.... This name holds a sort of medium between those of Shem and Ham, and partakes of their good or evil qualities without having them in itself. It signifies, in a generic sense, material extent, indefinite space: in a more restricted sense, latitude. The rootnc, from which it comes, contains every idea of expansion, of facility to extend, to allow itself to be penetrated; every solution, every divisibility, every simplification. It is governed by the sign of potential manifestation *, which adds to its force and universalizes it.
This is all that I can say at this morr-ent, pertaining to the three symbolic personages, who, emanated from Noah, the repose of Nature, survive the ruin of the world through the inaccessible shelter which their father gives them, the narrative of which we shall hear presently. It is possible, notwithstanding all the etymological light which I have tried to throw upon them, that the reader may still find many obscurities in the hieroglyphic sense of their names: I do not deny that they are there and many of them; but if he is sincerely earnest in penetrating these ancient mysteries, toward which Moses has traced sure routes, although ignorance and prejudice even more than time, have covered them with obstacles, he must not become discouraged. Let him compare diligently, the three sons of Adam with those of Noah, and he will find in the comparison, analogies which will serve to fix his ideas.
The first production of Adam, after his fall, is Kain; the second, Habel; the third, Sheth.
mesh maedth shanah, waioled Noah ^th-Shem, seth- ' Ham w'aeth-Japheth.
Moses, for very strong reasons, inverted the order of similitudes of the productions of Noah. Shem, whom he names the first, in this instance, corresponds with Habel whom he has named second in the other; Ham, whom he names second, corresponds with Kain. whom he has named first; Japheth, who corresponds with Sheth preserves with him the same rank.
It is without doubt very difficult to know what Moses has concealed under the symbolic names of Kain, Habel and Sheth: but if one wishes to admit that this may be the three constituent principles of the being called Adam, that is to say, the developed, or decomposed triad of that collective unity, he will soon perceive that the symbolic names of Ham, Shem and Japheth, are the constituted principles of the being called Noah, and that these cosmogonic per-
32. And-he-was, Noah, (nature's rest) a-son offive hundred-fold o f-revolvingchange : a n d-he-begat, he- Noah, the-selfsameness-of- Shem, of-Ham, and-of-</apheth (that is to say, the self-existing of what is lofty and bright, of what is gloomy, curved and warm, and of what is extended and wide).
32. Et-il-fut Noah (lerepos de la nature elementaire) fils de-cinq centuples de-mutation-temporelle : etil-produisit, lui-Noah, Fexistence de-8hcm, celle-de-Ham et-celle-de-Japhcth (c'est-adire, Pipseite de ce qui est elev6 et brillant, de ce qui est courbe et chaud, et de ce qui est etendu).
sonages are related one to the other, in the same manner as the effect is related to its cause.
One ought not to forget besides, what I have said pertaining to the extreme importance that the ancients attach to proper names; it cannot be given too great attention. Notwithstanding the length of my notes and even the numerous repetitions into which I purposely fall, it will always be well for the reader to consult the Radical Vocabulary for the signification of their roots.
SEPHER BER^3SHITH * n^X"13 1DD
W.
la-hem.
f because-of-being-dissolved ---- The beginning of this chapter is difficult and profoundly mysterious. The Hellenists for fear no doubt of saying too much, say nothing about it; for it would otherwise be inconceivable, that they should have forgotten so soon the collusion of Adam, to which Moses makes so direct a referemce. However it may be, these translators render the radical verb bin, which the hierographic writer uses on this occasion by the nominal passive bnn, as fofcrro, they began; not understanding, or not -wishing to understand, what connection the fall of Adam can have with the generation of daughters, referred to hereafter.
But the verb bin, has never signified precisely to begin: it is always, in what ever relation one considers it, the expression of violent effort, of distention, of writhing, which brings about solution or dissolution. The root bn from which it comes, contains the idea of an unknown force which destroys the ties of the body, by stretching them, breaking them, reducing them to shreds, or dissolving and loosening them to excess. It is true that the verb in question can present sometimes the idea of an opening, by extension of the idea of solution, but it is in the same manner that it has also expressed the idea of wound, of weakness, of laceration, of pain in bringing forth, etc.
It is in taking figuratively the idea of dissolution, or of relaxation, that one has drawn from this root the idea of profanation and of prostitution, to which Moses appears to make allusion in this instance.
1, that-daughters ---- The conjunctive article 1, when it joins the noun or the verb which it inflects, to the antecedent member of the phrase, is perfectly expressed by the conjunction that.
GENESIS VI. COSMOGONIE VI.
to pass) because-of-beinga-cause-de s'etredissous
dissolved (dissolute, loose) (dissolu, profane) Adam (Y
Adam (collective man) byhomme universel) selon-P
multiplying on-the-face ofaction-de-multiplier sur-la-
the-adamic, that-daughters terre-adamique, que-des-fil-
( corporeities ) were-plentiles (des formes corporelles)
full y-begotten unto-them furent-abondammenit-eng«n-
(Adam). drees a-eux (Adam).
The root "p , from which comes the word n2, irregular feminine of the masculine "p a son, signifies in general, an emanation, a formation, any edification whatsoever. The paternal sign « , hieroglyphic symbol of creative action, united to that of produced being "j, leaves no doubt in this respect. Thus the plural word ITUD , which in a restricted sense would mean simply, daughters, taken in a figurative sense designates corporations, assemblages, corporeal forms, corporeities, etc.
TiV", were-plentifully-begotten This is the compound radical verb Tib* or mV, used in the intensive form, passive movement, past tense. The Hellenists have evaded its force, which could not agree with the insignificant meaning that they had given to the word bnn. Furthermore, I must say, as much for their exoneration as for that of Saint Jerome who copied them, that already at the time when the Hebrew text was translated into Samaritan, the beginning of this chapter experienced great difficulties. What proves this is, that not only in this instance, has the nominal passive Vnn been replaced by the active ^(^** *, which, being derived from the verb Tnir . signifies only to reach out, to take possession of; but, for the important words C1X and n~-,X Adam, universal man, and Adamah, elementary earth, were substituted ^****^7ft • -^nosncorporeal man, and ^3(V^& Arwhah, earth, properly so-called.
All these oversights conform more and more with what I have
wa-ikkehou la-hem nashim midhol asher bhaharoti.
always advanced regarding the loss of the Hebraic tongue. There •was no means for anyone to doubt that the words C~N and ETON were synonyms in the idiom of Moses, unless to pretend against all reason and all likelihood.
v. 2. ^JD , t he-sons I have just explained the root of this
word. These sons of the Divinity, that have so perplexed the savants, are -what the gnostics understood by their &ons: that is to say, emanated beings. The root "jlX, of which I have already spoken several times and from which come, without any addition, the &ons of the gnostics, exists in the Hebrew word p , but contracted and ruled by the paternal sign 3, in this manner "jX'2.
D^riVxn, of HIM-* Tie-Gods This expression of Moses, upon which
many commentaries have been written, had already alarmed the Samaritan translator, who, no longer understanding the moral sense of the word "02, and not wishing to give children to the Being of beings, had distorted the text and replaced D\lbN by ^(/jf jj^^*** Now, this word which is derived from the verb Bi/B , to dominate, instead of having any bearing upon the Divinity, designates only potentates or sultans. It was getting around the difficulty and not solving it; for, how can one imagine that Moses had abruptly changed the meaning of a Sacred Name which he had constantly given to GOD, to apply it to sultans f
The author of the Chaldaic targum has fallen into the same error and seems to have gone to extremes. Here is its entire phrase: : KEJX nJD n- K"3iai ^D imi And-they-looked-upon, the-sons of-the -chief s-of-the-multitudes, those-daughters ot-Anosha (corporeal man).
In consideration of this it is obvious that the Hellenists had no need of efforts to veil the spiritual meaning of the Sepher; they had only to follow the path which was traced for them. An astonishing thing is, that they dared not however, insult the text in this passage, they say:ol fool roS Qfov, the sons of GOD.
2. And-they-did-observe, 2. Et-ils-considererent, lest he-sons, (spiritual offfils-( emanations spirituelspring) of-H i M-the-G o d s, les) de-LUi-les-Dieux, cesthose-daujjhters (corporeitfilles (ces memes formes ies) of- Adam; that fair theycorporelles) d'Adam, que were: and-they took forbonnes elles-etaient : et-ilsthem corporeal-mates (natprirent pour-eux des-epouural faculties) from-everyses-corporelles (des faculone whom they-liked-thetes physiques) de-toutes eelbest, les qu'ils cherirent-le-plus.
, corporeal-mates. . . . Moses does not here use the word nENf which being derived as we have seen from the substantive IT'S intellectual man, should characterize figuratively, intellectual faculties, but the word ZT3, which, formed by ellipsis of the word £uX, corporeal man, indicates physical faculties. These are the modifications v;hich must be grasped in reading a writer so precise, so exact as Moses. The more one studies him the more one is assured that he possessed to an eminent degree, the Egyptian tongue in which he had been brought up. It is incredible with what infinite art, he reconciles the three meanings in his narration, with what force he attaches the literal to the figurative, and the hieroglyphic to the literal. The tongues in which I can make myself understood, are wholly incapable of rendering this profound calculation, this extraordinary labour by means of which he triples the thought, by vesting it with an expression which, although unique, is presented under three forms.
V)H2 "rtZ?X, whom-they-liked-the-best . . . . This verb comes from the toot ":n, which depicts a focus from which the heat escapes by radiation. The sign of interior action 2, which governs this root gives it the figurative expression of a vehement passion which is fixed upon an object.
v. 3. ]rr-X*>, shall-not-diffuse This verb is derived from the
root ""I, which is related to every idea of abundance and division, as is proved by its derivatives nvr, to emit, to spread, to divulge; mj a profusion, a prostitution; pj o prodigality, etc.
, by-his-decaying-quite This important word has not been
loa-ladon rouh-1 b'Adam, P har w'haiou iamai-6 mean • pjjjjf DHt^J[fl UNO 1*0
w'hesherim shanah.
4. Ha-Nephilim haiou b' Qrifl D'0*3 ON2 VH aretz b'iamim ha-hem, w' gam ahorei-chen asher iaboaou benei ha-^Elohim a3lbendth ha-Adam, w'ialodou la-hem hemmah ha-ghibborim asher me-h61am anoshei ha-shem.
comprehended by any of the translators, who, forgetting always the collusion of Adam, to which Moses continually alludes, have seen here only corporeal man. The Samaritan has even gone to the point of suppressing the word C1N universal man. which embarrasses him in this verse, substituting that of ;Enosh, ^***J3& , corporeal man, as he has done in other instances. The Chaldean has overthrown all the ideas. Besides, the verb 512? or rTJJE? signifies equally to decline, to err, to degenerate. It is the latter which, on this occasion, is used as nominal active, inflected by the mediative article 2 , and generalized by the collective sign C .
v. 4. 2"bC3n, then-the-Nephilites That is to say, men distinguished from others by their power or their strength; for the giants, yiydrra, "gigantes", that the Hellenists and Saint Jerome have seen here, have existed only in their imagination, at least if these translators have understood by this, what the vulgar ordinarily understands, that is, men of greater stature than others. If the Hel-
3. An d-he-said, IHOAH, shall-not-di f f use ( lavish * itself) the-breath-mine (inyvivifical spirit) unto Adam (collective man), forever by-his-decaying-quite : sineehe-is b o d i 1 y-shape, they fested lights) of-him, onehundred-fold and-two-tens of-revolving-change.
£. The u-th&-Nephilit es (distinguished, illustrious, noble men) were in-theearth by-the-days those : andalso, a f t e r-that-so ( happened ) that the y-werecome, the-sons (spiritual offspring) of-HiM-the-Gods, near-the-daughters (corporeal faculties) of -Adam (collective man) and-that-theyhad-begotten-through-t hem (mighty men, lords) whowere of-old-old, corporealmen of-renown.
3. Et-il-dit, IHOAH, nonpas-s'epandra (se prodiguera) le-souffle-mien (mon esprit vivifiant) chez-Adam (1'homme universel) pour-P immensite-temporelle, dans- 1 ' a c t e-d e-decliner-entierement: puisqu' il-est formecorporelle, ils-seront, lesjours (les manifestations lumineuses) a-lui, un-centuple et-deux-decuples demutation-temporelle.
(les-hommes distingues, les nobles ) etaient en-la-terre par-les-j ours ceux-lil : etaussi, apres-qu'ainsi (cela fut arrive) qu'ils-furentvenus les-fils (emanations spirituelles ) de-LUi-les Dieux aupres-des-filles (formes corporelles) d'Arfam (P homme universel) et-qu'ilsceux-la-memes, les Ghiboreens (les hommes sup^rieurs, les heros, les Hyperdans-Fimmensit6-temporelle, les-hommes-corporels de-renom.
lenists, who, in other Instances, have copied the Samaritan translation, had given attention to this one, they would have seen that the word by which this translation renders D^Ci. is '2f/jf^^*f used alike in the Hebrew C*12i , and which is placed precisely at the end cf the same verse, as synonymous epithet; for this word is nearer
rabbah rahath ha-Adam b' arefe w-Ahol-letaer mahesheboth lib-6 rak rah dholj DT^rr^p )H
than one imagines to the epithet which the "Tircppoptoi bear: those famous Hyperboreans, whose origin has so troubled the savants.
These savants had before them, the Latin word nobilis, which comes from the same root as the Hebrew D"Vc3, and presents the same characters with the sole difference of the b, which, as in numerous derivative words, has taken the place of p, or of ph. They have not seen that the Latin word nobilis, having passed from Asia into Europe, was the real translation of the word C*bCJ; and that consequently, in the Nephilites of Moses must be seen, not giants, nor men of colossal stature, but Great Ones; illustrious, distinguished men, Nobles, in fact.
Now what is the root of this word? It is be which always develops the idea of a thing apart, distinguished, raised above the others. Thence the two verbs N'bs or ~Vc, used only in the passive movement X^En or ~'/Cn, to be distinguished, illustrious; of which the continued facultative xVsJ orriVcj, becoming distinguished, illustrious, gives us the plural C^Vs 3 which is the subject of this note.
Those of my readers who know how much the word 2*^52 has involved the commentators, and who doubt the justice of my etymology, not' conceiving how the analogues which I have cited could have escaped the sagacity of the savants, have only to open any Hebrew dictionary to the articles xbc or nVc, and they will see among others, 2*>6e3 marvelous, wonderful things; n*xbc3. unheard-of exploits, astonishing things, miracles; nxbeJ, a profound mystery, etc.
S*tt*2 , by-the-days I have followed here the vulgar interpretation, having no adequate reason for changing it; but, as I have already said, the word 2*E*» from which the Chaldaic punctuation has suppressed the sign *,, can mean equally days or seas: so that if one admits this last signification, the text will bear, that the Nephilites, that is, the Nobles, the distinguished among men, subdued at the same time the land and the seas.
5. And-he-did-ken, 5. Et-il-considera, I H o A H, that increased-it- IHOAH, que se multipliaitself-eagerly the-wickedness avec -violence la m6chancete of- Adam (collective maD, d'Adam (de 1'homme unimankind) in-the-earth, andversel, regne hominal) ent h a t-every-conceit (Intella-terre, et-que-toute conceplectual operating) from-thetion (production intellectthoughts-out of-the-heart-ofuelle)des-pensees selon-1 ehim, diffused evil ail-thatco?ur-a-lui, £pandait le-mal day (that whole light's (en remplissait) t o u t-cemanifestation). jour (toute cette manifestation phe'nome'nique).
, the Ohiborites. — This important word is composed of two roots which usage has contracted, "!*3~23. The first 32, develops literally the idea of a thing placed or happening above another, as a boss, an eminence, a protuberance. Figuratively, it is an increase of glory, strength, honour. The second "1*3, contains the idea of distinction, of splendour, of purification. It must not be confused with the root spoken of in v. I ch. I, and from which comes the verb X*n3 to create. This latter is composed, as I have stated, of the signs of interior action 2, and the elementary root IN: the one now under consideration, unites to the same generative sign 3, the modified root TiX , which, applied particularly to /Ire, develops all ideas attached to that element. It is from this that the following words are derived. 13 wheat, the grain par excellence; "H*3 to elect, to choose, to distinguish; 1*n3, that which is white and pure; "tfnS that which is selected, put aside, preferred, etc.
Let us observe that the vowel which constitutes this root, undergoing the degradation of which I have already spoken so often, forms the verb "1123, to inflame, to fl.ll with burning ardour; to make passionate, furious, etc.
We can infer from this etymological knowledge, that the word D*")33 , by which Moses explains that of C*/£3 , and which perhaps in his own time had begun to be obsolete, is the exact translation of it, and that it signifies very distinguished, very remarkable, very noble men. The first root 33, which I have rendered in this instance by the superlative very, has been rendered by the ancient Greeks by the adverbial relation inrtp above; the second root "i*,3, has been pre-
6. Wa-innahem, IHOAH, dhi-hashah aeth-ha-Adam, b' aretz wa-ithe-hatzeb sel-lib-
served in the plural B6p«oi , Boreans: that is to say, the illustrious, the powerful, the strong, in short, the Barons: for the Celtic word baron, is the analogue of the Hebrew ^r.DU, -written with the extensive final •p; the Greek word Tirep/36p«u , of which the savants have said so much, is no other than the high, arch-barons. And thus, confusing constantly the name of a caste with the name of a people, as they have done with regard to the Chaldeans, these same savants have been greatly troubled to find the fixed abode of the Hyperborean nation.
Before terminating this already very lengthy article, I cannot dispense with stating two things. The first, that the word Ti2i, here referred to, constitutes the fourth name that Moses gives to man: the second, that this hierographic writer, makes this superior man descend, by the union of divine emanations with natural forms, that is to say, in other terms, spiritual faculties joined to physical faculties.
Adam, universal man, the kingdom of man, issues in principle from the hands of the Divinity, in principle male and female.
The element from which he must draw his passive nature substance, is named after him, adamah. Soon the divine spirit is united to his elementary spirit: he passes from power into action. The Being of beings individualizes him by detaching from him his efficient volitive faculty and makes him thus, free, susceptible of realizing his own conceptions. Then intellectual man, Aish, exists.
The covetous passion, universal incentive of elementary nature, inevitably attacks thenceforth this volitive faculty, now isolated and free. Aisha, seduced and believing to take possession of his active nature principle, gives way to the natural principle. Intellectual man is corrupted. His volitive faculty is changed into elementary existence, Hewah. Universal man, Adam, is decomposed and divided. His unity, passed first to number three in Kain, Hotel, and Sheth,
6. An d-h e-withdrew-in- 6. Et-il renonca-entierehimself (he forsook the inent (il se reposa du soin) care), IHOAH, through- IHOAH, a-cause-de-quoi ilwhich he-had-made Adam, avait-fait I'ipseit6 d'Arfam (collective man) and-he re- (Thomme universel) en-lapressed (he restrained, terre, et-il-se-reprima (se proved himself severe) untocomprima, se rendit severe) the-heart-his-own-self. au co2ur sien.
goes to number six through Kain, and to number nine through Sheth. The corporeal faculties succeed to elementary existence. Corporeal man, JEnosh, appears upon the eosmogonic scene.
In the meantime, the divine emanations are united to the corporeities born of the dissolution of Adam, and corporeal man gives place directly to superior man, Ohibor, hero, demi-god. Very soon this Ghibor, this superior man, abandons himself to evil, and his inevitable downfall brings about the repose of Nature.
Thus, in the profound thought of Moses, these four hieroglyphic names succeed one another: D~lX, universal man, r*N, intellectual man, T27".2K corporeal man, liD3 superior man. And these four names, so different in form and in signification, employed by Moses with an art more than human, have been rendered by the same word as synonyms!
v. 5. 1X\ conceit.... I have already explained the formation of this difficult and important word v. 7. ch. II. It is used here as substantive.
pi, diffused While explaining the word ypl, rarefaction,
ethereal expansion, v. 6. ch. I, I stated that the root pi contained the idea of expansion, of diffusion. Moses in using it here as verb, gives it no other meaning.
v. 6. cnjPI, And~he-toithdrew-in-himself . . . . The Christian heresiarchs who have rejected the Books of Moses as unjust to the Divinity, in claiming them to be inspired by the genius of evil, or at least by an intermediary being, an JEon., very different from the
aemeheh aeth-ha-Adam asher barathi me-hal phenel haadamah, me-Adam had-beh e m a h had-remesh w'hadh6ph ha-shamaim chi-nihamethi dhi-hashithim.
Supreme Being, have all relied upon this verse, thus translated by Saint Jerome: "Poenituit eum quod hominem fecisset in terra; et tactus delore cordis intrinsecus."
These heresiarchs found that it was not consistent to say of the Most High, of the Immutable Being, infinitely perfect, that he repented of a thing that he had done, or that his heart had been grieved.
It would appear that the Hellenists, having felt this very great inconsistency, wished to palliate it: they say in their version, that GOD considered the creation which he had made of man upon the
earth, and he reflected, icai tve0vtt.-fi0ij 6 Okot, Sri. ftroi^ffev rbv Avdpuirov tirl rift
yfr Kal Suvlnje-n. But besides, the Hebraic terms do not in the least present this meaning, the most ancient translations which have been made from the Greek, and which are in accord with the Latin, make one suspect that the version of the Hellenists has been mutilated In this place as in some others.
The Chaldaic paraphrast takes this curious turn. rrrraa TDK! *r»3 mril his-word' because-he-had^nade sub- , stantial-man upon-the-earth : and-he-
rrnwra IWDpW Wnh declared-in-his^ord, for-the-action.being-broken (that he would break) thepride-of-them, conformable-to-his-sovereign-will.
As to the Samaritan, the terms that it employs are so obscure that it is fitting before explaining them, to give the reasons for my translation. Indeed how is it that so many savants who have studied the Hebraic tongue, and whose piety must be shocked by the mislead-
7. Aad-he-said, IHOAH, I- 7. Et-il-dit, IHOAH, jeshall wash-off the-selfsamelaverai (j'effacerai au moness of- A dam (collective yen de 1'eau) cette-exisman) which-I-have-created, tence-objective-d'A d a m (!' from-above the-face of-thehomme universel) que j'aiadamic: from Adam (mancr6e, de-dessus-la-face de-lakind) to-the-quadruped, the terre-a d a m i q u e; depuiscreeping-kind, the fowl of- Adam (le regne hominal) heavens : for-I withdrew- (I j u s q u'au-quadrupede, auforsook the care) throughrampant, au-volatile deswhich I-made-them. cieux; car j'ai-renonce-tout-
a-fait (au soin) a-cause-dequoi j'avais-fait-eux.
ing meaning given to this verse by the Vulgate, have not sought to reestablish the thought of Moses in its purity? What was the matter? It was only necessary to recognize the collective signc, which this hierographic writer has added to the verb, to give it, according to the intensive form, a meaning stronger and more general which it would not have had otherwise. The addition of this final sign is sufficiently common in Hebrew for it to have been noticed; but, as I have already observed, the folly of those who believe themselves savants, is seeking afar the truth which is before them.
The final character c, whether alone, or accompanied by the vowel n, is added not only to nouns, but also to relations and to verbs, to generalize their expression: the genius of the Hebraic tongue, goes so far even as to tolerate its addition to the temporal modifications of verbs, as I shall have occasion to state in v. 13 of this chapter.
Now, the verb nli thus generalized by the collective sign n signifies literally, to renounce wholly, to cease entirely, to desist, to lay aside care, to abandon an action, a sentiment, etc. The meaning that should be attached to this verb, depends therefore upon the care, the sentiment, the action, whose suspension it Indicates. If it is an evil act, a sin, it can indeed signify to repent, as it can also signify to be consoled, If it is a pain, an affliction; but neither sin nor pain can be attributed to GOD; this verb could never involve
heinei IHOAH.
Noah: Noah aish tzaddik thamim haiah b'dorothai-6 : aeth-ha-^Elohim hithhallech- Noah.
loshah b a n i m : aeth-Shem, aeth-Ham waBth-Japheth.
this meaning relative to him. If GOD renounces a sentiment, if he ceases entirely from making a thing, as the verb DTD, expresses it, this sentiment can be only love, this action can be only the conservation of his work. Therefore, he does not repent, as Saint Jerome says; but he renounces, he forsakes; and at the most is angry. This last meaning which is the strongest that can be given to the verb cnl3 , has been quite generally followed by the Hebrew writers subsequent to Moses. But one must observe that when they use it, it is only as a sequence of the suspension of the love and of the conservative action of the Divinity; for this meaning is not inherent in the verb in question.
Now let us turn to the Samaritan translator. If any one had taken the trouble to investigate the obscurity of his expressions, he would see that it is not very unlike the meaning that I have given this verse.
And-he-withdrew-to-him-
wh'oT H
tracted exceedingly) unto-the-heart-his-own.
8. Rut-Noah (nature's 8. Mais-Noah (le repos rest), found grace inthede la nature) trouva grace eyes of-lHOAH. aux-yeux de-lHOAH.
9. These-are the-symbo- Noah, intellectualprinciple right-proving of-universalaccomplishments was-he, ingether-with HIM - the - Gods, h e-applied-himself-t o-walk, Noah.
Noah (nature's rest) three sons (spiritual offspring) : t h e-selfsameness-o f-S hem (the lofty, the bright one) of -Ham (the down bent, the gloomy one) and-of-Japheth (the extended and wide).
9. Celles-ci-sont les-symboliques - generations d e- Noah; Noah, principe-intellectual manifestant-la-justice des-vertus-universelleSj il-etait, dans-les-ages-siens : les-traces-memes de-LUi-les- Dieux, il-s'appliquait-a-suivre, Noah.
10. Et-il engendra, Noah, (le repos de la nature) trois fils (trois emanations) : laseite-de-£fcera (Peleve, 1' 6clatant) de-Ham (lecourbe, le chaud) et-deJapheth (Petendu).
And-he-reprcssed-himself This is to say, that the Being of beings withdrew into his own heart. The Samaritan translator is the only one who seems to have felt the force of this expression. The compound DX2>, springs as I have already said, from the two contracted roots 2S-yj?. It is used in this case as verb according to the reflexive form.
v. 7. After the explanations that I have just given, there Is nothing more to dwell upon in this verse.
For the interpretation of this word,
v. 9. VTlVvi3, in-the-periods-his-own Several Ideas are attached to the root Th which forms the basis of this word. By the first, should be understood a circle, an orb; by the second, any cir-
aretz li-phenei ha-JSlohira wa-thimmalee ha-aretz ha-
12. Wa-iarse ^Elohim
chol-basher a3th-dardh-6 halha-aretz.
13. Wa-Laom^er ^Elohim 1'Noah : ketz 6hol-bashar ba Tphana-1 chi-malah ha-aretz hamass mi-pheneihem : w' hin-nl mashehitham a?th-ha-
cular habitation whatever, a sphere. If one relates the first of these ideas to a temporal duration, then the word 11"! signifies a cyclic period, an age, a century, a generation. If, by the second, one understands an inhabited space, then the same word designates a city, a world, a universe; for I must say, en passant, that in ancient times, every duration, like every habitation, was conceived under the picture of a circle. The Arabic words J\* and »j£ f the Greek words irAX« or iro\«v , the Latin words orbis and ur&s, are unimpeachable proofs.
v. 11. nnwni, And-it-was-debased ---- The root nn expresses an idea of terror, consternation, sinking, downfall; literally as well as figuratively. In this verb the root being governed by the sign of relative movement U, characterizes a continual state of downfall and debasement, a progressive degradation.
Dttn, a violent-heat ---- This is the same root CD which I have
11. A n d-i t-was-debased (depressed, vilified) t heearth, in the-face of-HiM- the-Gods ; and-it-wasfilled, the earth, with-a-violent-depraving-heat.
12. And-he-did-ken, HE t h e-Gods, t he-self sameness of-the-earth, and-lo: beingdepraved, because-hastenedto-deprave, ever y-bodilyshape, the-way-its-own upon-the-earth.
11. Et-elle-se-dSprimait (se ravalait, se degradait) la-terre-a-la-face de-LUi-les- Dieux et-elle-se-remplissait, la-t e r r e, d'une-ardeur-deplus-en-plus-degradante.
12. Et-il-consid6ra, LUI- l'Etre-des-£tres, Pipseite-dela-terre, et-voici : etant-d6- gradee parceque Iaissait-d6- grader, toute-forme-corporelle, la-voie - propre - sienne, sur-la-terre.
Being-of-beings, to-Noah (nature's rest) the-end ofevery corporeal-shape iscomingto-the-face-mine : forit-is heaped, the-earth, withthrough-the-whole-face : and -h e r e-a m-I causing-to-depress-quite-o v e r t h e-selfsameness-of-the-earth.
des-4tres, &-Noah, (le repos de la nature) : la-terme detoute forme-corporelle estvenant a-la-face-m i e n n e : car-elle-s'est-comblee, la-terre, d'une-ardeur depravante, par-la-face-entiere : et-voicimoi Iaissant-d6grader (avilir, d^truire) entierement I'ips^it6-terrestre.
explained in v. 32 ch. V. Its action taken in the bad sense, is further increased by the addition of the circular movement D «
in, in v. 9 of this chapter. The root T,X, which is now joined to it by contract! on, T,X~TI, fixes the idea and determines it. Thus the word T("n, expresses every circumscribed law, every orbit, every way, every line whether speaking of time or life, or speaking of intellectual or physical things.
v. 13. C.V3CS, through-the-whole-face Neither the Hellenists
nor the author of the Latin Vulgate, have perceived that the nominal affix CD, was used in this case, as collective final and they have
14. Hdsheh le-cha thebath Q^p "iSjr'VJf J"Qfl hotzei.-gopher, kinnim tha-
chapharetha a o t h-ha mibaith w'mi-houtz b'chopher.
connected it with the preceding word 1UD; associating thus, without regard for the simplest rules of grammar, a plural with a singular. That Saint Jerome should have made this mistake, can be conceived; but that the Jews, the Essenes, interpreting the tongue of their ancesters, should not have better understood the Sepher of Moses, is inconceivable. For how could they have ignored the fact that the characters D or CD , added to the end of words, generalized the meaning in the same manner and by the same grammatical rule, that the characters 3 or 3V increased it?
Did they not see written CE'F, all the day, CEB, a generic name, DJttK the whole truth, and cms, both of them? Why have they been deceived in the meaning of the verb cnlJ, of which I spoke in v. 6. of this chapter? Why have they not recognized the collective sign 0 , in the word which is the subject of this note and in the word following? I have already explained this in my Introductory Dissertation. They did not wish to give the knowledge of their tongue nor of their sacred books.
cn*nE?£, causing-to-depress-quite . . . . This is the same verb ninE? , to disparage, to abase, to lower, which Moses used according to the positive form, passive movement, in speaking of the earth, in v. II of this chapter, and which he uses now, according to the excitative form, continued facultative, in speaking of the Being of beings. This observation, that no translator had been in a position to make, was very important. It leads to the real thought of Moses, which is, that the Being of beings destroys the earth only by abandoning it to the degradation, to the corruption which is its own work: this thought is contained in the renunciation referred to in v. 6. It is needless to repeat here, how the ignorant or deceiving translators have seen a repentance in this divine renunciation. It is because they have not comprehended the force of the collective sign a , added again to the facultative n*n»tt. in order to generalize its action.
14. Make to-thee a.-the- 14. Fais a-toi xme-thebah
bah (sheltering abode) of- (une retraite, un refuge, un
an-eleinentary-growth prea s i 1 e mutuel ) d'une-sub-
serving-and-corporeal : hoistance-elementaire-conserva-
lowed-and-r o o m e d thoutrice: de-canaux (lieux pro-
that-m u it u a 1-abode : andensemble de-cette-retraite ;
thou-shalt-smear thewholeet-tu-lieras (englueras) T
of-it within and-without-the ensemble-d'elle, par-1'inter-
-circumference, w i t h-a-visieur e t-p a r-1'exterieur-cir-
cous body-like-substance. conferenciel avec-une-mati-
ere-corporisante.
v. 14. HDn, a-thebah It appears to be the Samaritan translator who, rendering this word by ^C^j/jfjjr • ° vessel, was the first to give rise to all the absurd ideas that this error has brought forth. Never has the Hebrew word n2n signified a vessel, in the sense 01 a ship, as it has since been understood; but a vessel in the sense of a thing destined to contain and to preserve another. This word, which is found in all the ancient mythologies, merits particular attention. It has so many significations that it is difficult to assign a definite one. It is, on the one hand, the symbolic name given by the Egyptians to their sacred city, Theba, considered as the shelter, the refuge, the abode of the gods; that famous city whose name transported Into Greece to a straggling village of Beotia, has sufficed to immortalize it. On the other hand, it is a circuit, an orbit, a globe, a land, a coffer, an ark, a world, the solar system, the Universe, in fact, that one imagined contained in a sort of vessel called 2*,M : for I must recall here the fact that the Egyptians did not give chariots to the Sun and Moon as did the Greeks, but a sort of round vessel. The vessel of Isis was no other than that theba, that famous ark which we are considering; and it must be stated, the very name of Paris, of this city where are concentrated the rays of glory escaped from a hundred celebrated cities, where again flourish after long darkness, the sciences of the Egyptians, the Assyrians and the Greeks; the name of Paris, I say, is only the name of the Thebes of Egypt and of Greece, that of ancient Syparis, of the Babel of As-
15. Wzeh asher thahosvfjff HHN heh aoth-ha shilosh maoth aminah arech ha-thebah hamoshim ammah raheb-ha wshiloshlm ammah komath-
syria, translated into the tongue of the Celts. It is the vessel of Isis, (Bar-Isis) that mysterious ark, which, in one way or another, carries ever the destinies of the world, of which it is the symbol.
Besides, this word D1X, whose vast meaning could not be exactly rendered by any of those that I know, and which the wisest Egyptians alone were in position to comprehend, given over to vulgar Hebrews and following the proneness of their gross ideas, was finally restricted and corrupted to the point of signifying literally the belly, a leather bottle; and figuratively, a magic spirit, a sort of demon to which the Jews attributed the oracles of their sibyls. But there exists in the Hebraic idiom as well as in the neighbouring Idioms from the same source, a mass of expressions, which starting from the same radical principle, show all its importance.
It is first its analogue DN , developing the general idea of fructification, of generation, of paternity; then, it is that of the will, in r~)DN; that of love, in DDJ^: it is all "blossoming, in the Syriac jLaaoj: it is every awakening, in the Arabic *-** ; all immensity, every unknown place, in ^j* ', every inner and profound sentiment, in *-»'-> : finally, without seeking to link with this root any other signs than the one which enters into the composition of the word POD, it is the action of being moved in oneself, of returning, of retiring into, of withdrawing to oneself through desire, in the three verbs 2ia 22'n , and D'NH : it is even the name of the Universe, in the compound ^2n. One cannot see in all this, either the coffer of the Hellenists, Kt/SwrAj, or the chest of the Latin translator, "area".
"IB^""^ , of-an-elementary-growth-preserving. . . . The Hellenists have said ^/c ftfXwv rerpaytavuv of quadrangular wood; Saint Jerome has said "de lignis levigatis" of polished wood; the Chaldalc paraphrast C'i~np"! *,^i?N"l of planks of cedar; the Samaritan translator ^ an e^onV substance, or of papyrus. None
15. And-thus this shalt- 15. Et-c'est-ainsi que tuthou-make three hundredferas Ia-s6ite-d'elle : trois fold o f-mother-measuring centuples de-measure-mere the-length of-t he-th e bah (regulatrice) la-longitude (that sheltering abode): de-la.-theT)ah (cette retraite five-tens of-measuring, thesacree) cinq-decuples debreath-of-it, and-three-tens mesure, la-latitude-sienne ; of-measuring the-bulk (the et-trois-d£cuples de-mesure, whole heap, the substantial- Ia-solidit6 (la substantiality )-of-it. it6) sienne.
of them having understood, or having wished to understand, what the thebah was; and being represented for the most part under the figure of a rude bark, it was impossible that they should not fall into the grossest errors. I have already proved that the word yy does not signify wood. It should be known that it is not any kind of tree whose use had been forbidden to universal man, Adam. Here is the hieroglyphic composition of the word 1M . The root ••p -which developing, in general, all ideas of conservation, of protection, of means, of exterior guarantee, and which, signifying in a more restricted sense, a "body, is found united to the elementary root IX . The Chaldaic vefb ?|!3 , which comes from the root .") 3 , expresses the action of closing outwardly, of embodying, of furnishing with conservatory means, etc.
D*3p, JioUotved-and-roomed. . . . This is the root p, used here for the root *j3, so as to give more force to the expression. I call attention to this so that one may see nothing in it similar
"1C 22, with-a-viscous body-like-substance . . . . ^£3 is the same word as 1W, used above, but whose force is now augmented by the hieroglyphic substitution which Moses has made of the assimilative sign 3, for the organic sign 3.
v. 15. HEX, of -mother-measuring .... The translator who has in this case rendered the word D£X , a cubit, has made the same mistake in rendering the word D3U o year; he has restricted in determined limits that which had only relative limits. Thus, as by PliE/ should be understood any duration relative to the being of which it is the object, so in HEX should be seen a measure peculiar
16. Tzohr thahosheh lathebah w'ael-ammah thebalenah mi-lemahel-ha w'phathah ha-thebah b'tzid-ha tbashim thahethiim sheniim w-shelishim thahosbe-ha.
nan1?
ronn nnoi ntyp^p
rny?
17. Wa-ani hin-ni mebia a>th-ha-mabboul maim halha-aretz 1'shaheth-chol-bashar asher-b'6 rouah haiijn : m i-t h a h a t h ha-shamaim chol-asher b'aretz igwah.
nnnp Dv<in nn
to the thing in question. This word signifies literally, o metropolis, an original maternal nation, relative to another; a thing upon which others depend, and by which they must be ruled; a measure, a rule. Its root is CX, which develops all ideas of maternity. I believe it unnecessary to dwell upon the other terms which compose this verse, inasmuch as the most important, the names of the numbers have been explained.
v. 16. "irriS, Gathering-light The interpretation of this
facultative by the Hellenists and the Latin translator differs widely. The former have seen tirurvvdywv , gathering, and the latter "fenestram" a window. They might have easily perceived their error, if they had observed that its derivative •Hi", designated oil; that is to say, that kind of liquid which seems to gather to itself the luminous principle to shed it without. The facultative here referred to, rests upon two contracted roots "iXTTiS . The first PI'S , contains the idea of an impressed movement, of direction given to a thing: the second IN or TiX is the symbol of elementary principle, or light.
shalt-thou-make unto-t h ethebah, an d-a f t e r-themother-measuring, the-orbicular-extent-its-own, as-toihe-uppermost-part-its-o\vn ; and-the-opening of-that-mutual-asylum, in-the-oppositepart-it s-o w n, shalt-thouplace : t h e-lowermost-parts two and-three-fold s h a 1 1- thou-make-to-it.
17. And-even-I, theream-I bringing the selfsameness-o f-the-g r e a t-swelling (the flood) ofwaters uponthe-earth, to depress (annihilate) ever y-bodi}y-shape breath of-lives : from-below t h e-heavens all-that-is inthe-earth, shall-expire.
16. Dirigeant-la-lumiere, tu-feras &-\a.-thebah, et-selon -1 a-mesure-regulatrice, Torbe (Tetendue orbiculaire)- sienne, e n-c e-qui-concerne- 1 a-partie-superieure-sienne ; et-la dilatation (la solution, 1'ouverture), de-cetteposee-sienne tu-mettras : lesparties-basses, doubles ettriples, tu-feras-a-elle.
voici faisant-venir c e-q u iconstitue-la-grande-intumescence des-eaux (le deluge) sur-la-terre, pour-deprimer ( detruire ) toute-f orme-corporelle qui-a dans-soi lesouffle des-vies : par-en-bas des-cieux, tout ce-qui-est enla-terre expirera.
which is generally understood, an orbicular extent, the universe, signifies in the most restricted sense, the globe of the earth, the earth, the terrestrial superficies. It is attached to the same root as the word rOfl, as I have said, and differs from it only by the expansive sign *•? , which communicates to it its particular movement.
This is that universal deluge related by Moses, that terrible event, the memory of which remains among all peoples, like tracks upon the face of the whole earth. If I should consult the annals of the world, I could easily prove that, from the Chinese to the Scandinavians, from the Syrians to the Iroquois, there does not exist a single people that has not had knowledge of this catastrophe; if I should call, in its turn, natural history to give evidence, I could not
berith-1 aitha-cha-w-batha banei-cha, w-aisheth-cha wneshei-banei-cha aitha-dha.
take a single step without encountering unimpeachable proofs of this truth of natural philosophy.
The root bl2 , composed of the two signs 3 and H? , indicates a force eminently dilating, which, acting from the centre to the circumference, increases the volume of things, causing a boiling up, a flux, an extraordinary swelling. All the words which come from this root are connected with this idea. Sometimes it is a crowd, a tumultuous gathering; sometimes, an unusual abundance, an inundation, etc. The character 73 which governs it, ought to be considered on this occasion, not alone as sign of exterior and plastic action; but as representing the word mah, which, as we have already seen in explaining the word HXT2 one hundred, is applied to that which is great, to that which attains its utmost dimensions.
D^ft , the waters.... The deluge is not expressed by one single word in Hebrew, as might be believed, following the vulgar translations, but by two, D^tt'blDft , the great intumescence, the great swelling of the waters. The hierographic writer clearly indicates here, that the divine will influencing the waters, they extend and increase in volume and cause the universal inundation. Thus the calculations of the savants to determine whether the actual mass of the waters can be sufficient for this effect, are ridiculous and prove their ignorance. It is not a question of computing whether the waters with which the seas are filled, can, in their state of
18. And-I will-cause-to- 18. E t-j e-ferai-subsister stand, t h e-creating-mightla-force-creatrice-mienne enmine together-t h e e, andsemftle-t o i e t-t u-viendras thou-wilt-repair toward-the vers-la-i hcb ah, toil et-lesthebah, thou! and the-sonsfils-a-toi (tes productions ) etof-thee (thy spiritual off- 1 a-femme-intellectuelle-a-toi spring) a n d-t h e-intellect- (ta faculte efficiente) et-lesual-mate-thy-own (thy voli- 6pouses-corporelles-des-filstive faculty) and-the-cora-toi (leurs facultes physiporeal-mates of-the-sons-ofques) ensemble-toi. thee (their natural faculties) together-thee.
depression, cover the whole earth and rise above the highest mountains; this is obviously impossible: but it is a question of knowing whether, in a state of extreme dilation and swelling caused by the effect of a certain force chained to the centre of the waters, they would suffice for this.
v. 18. *mD, the-creating-might-mine It is very difficult to
divine how the Hellenists and Saint Jerome, can see a pact, a treaty of alliance, in a word so plainly derived from the verb N*13 , to create. The reader must feel that it is more simple to believe that the Being of beings, ready to abandon the earth to the destruction toward which it tends, leaves his creative force to subsist with Noah, the repose of nature, than to believe that he establishes some sort of contract or pact between them.
^Z?J1 , and-the-corporeal-mates .... I would call attention to the fact that Moses does not use, to designate the mates of the sons of Noah, the same word HEK , as he does in characterizing the intellectual mate of the latter, his volitive faculty.
19. W-mi-chol h-hai michol bashar shenaim michol-thabia ael-ha-thebah F hahoioth aitha-cha: zachar • v,T rDMI
w-nekebah ihiou. ' :
hou, w-min ha-behemah 1' min-ha, mi-chol remesh haadamah 1'mija-hou shenaim mi-chol iaboaou selei-cha V hahoioth.
mi-chol maa-chol asher iea- , ,
w'haiah Ffiha w-la-hem F •
achelah.
dhol asher tziwah aoth-6 ; chen hashah.
v. 19. and 20. All these terms have been explained.
v. 21. nSCX'i, that-thou-shalt-lay up.... The conjunctive ar-
ticle 1 holds here the place of the relative "irK as we have seen it in other cases. The words used in this verse offer no difficulty as to their literal and grammatical signification; as to their figurative and hieroglyphic meaning, that is different; a long note would be necessary for me to make them understood and besides, I should not attain this point if the reader did not first recognize Noah, for upon
19. A n d-from-all-livingkind, from-all-bodily-shape, two-twains from-all thouward-the-f/zeba/i, for-beingkept-existing together-thee : male and-female they-shall-
20. From-t he-flyingfowl after-the-kind-its-own, from the quadrupedly-walkkind-its-own, from-all-creeping-life elementary -e a r t faborn after-the-kind-its-own, two-and-two, they-shall-repair toward-thee for-being caused-to-exist.
21. And-thou ! take (draw) unto-thee, from-all food which-c a n-feed, thatt h o u-shalt-lay up-towardthee : and-it-shall-be untot h e e, an d-unto-them forfood.
22. And-he-did, Noah, w i s e 1 y-prescribed HE-the- Gods; thus-doing.
19. Et-de-toute-existence, de-tout e-forme-corporelle, deux-a-deux de-tout tu-feras-venir vers-la-f heb ah, af in-d'exister ensemble-toi : male et-femelle ils-seront.
20. Du-genpe-volatile selon-1'espece-s i e n n e, et-dugenre-quadrupede selon-Tespece-sienne, de-tout-animalreptiforme issu-de-1'element -adamique, selon-l'espece-alui, les-deux-doubles de-tout, ils-viendront p r e s-d e-t o i tence.
21. Et-toi! prends (saisis, tire) a-toi de-tout-aliment q u i-p e u t-alimenter que-tu-ramasseras d e v e r stoi : et-il-sera-a-toi, et-a-eux pour aliment.
semblable-tout lequel avaitsagement-prescrit L u i-les Dieux: ainsi-faisant.
this knowledge depends that of the children of Adam. In regard to them, I have said all that I can say.
v. 22. S23, the-same-all I quote this word only to point
out the use of the assimilative article D : an article which the translators of the Sepher have not recognized, whether through ignorance or deliberate Intent, in very essential instances where it was quite as obvious as it is here.
SEPHER BER^BSHITH Z.
-cha sel-ha-thebah dhi aothcha ralthi tzaddik l'phana-1
2. Mi-chol ha-behemah ha-tehorah thikkah - le - cha shibehah shibehah! alsh w' aisheth-6 w-min-ha-behemah rn'np asher loS, theorah hiwa shenatm Msh w'ftUheth-6.
T. 1. There is nothing perplexing in these terms.
y. 2. *nE*O ^"K , the-very-prinoiple and-the-volitive-intellectual
faculty-its own Here is a decisive passage which makes one
of the most astounding incoherences, one of the strongest physical contradictions, disappear from the narrative of Moses. For if the thebah was really a boat, as the translators leave it to be understood, of only three hundred cubits in length, fifty in breadth, and thirty in height, I ask how the terrestrial and aerial animals, by Bevens of the pure and by twos of the impure, could lodge there? How could the provisions necessary for this innumerable multitude of famished beasts be placed therein, both during all the time of their sojourn in the boat, and during that time when, even after their going out, the earth, ravaged by the deluge, could offer them none? Has one ever considered how much so many carnivorous animals would consume; the tremendous quantity of animals that
GENESIS VII. COSMOGONIE VII.
unto Noah come-thou! andthe-whole-interior-thine toward-the-thcbah ( sheltering abode) : for-t he-self samerighteous in-t h e-face-mine, by-the-age this.
2. From-all the-quadrupure ! thou-shalt-draw unto-thee, by-seven seven ! thevery-principle and-the-volitive-intellectual-faeulty-i t so w n an d-f r o m-the-quadruped, which-is not-pure initself, by-twains, the-princulty-its-own.
1. Et-il-dit, IHOAH, a- Noah, vient-toi ! et-tout-1'interieur-a-toi, devers-la-tfftebah (la place de refuge) car sideree juste a-m a-f ace, dans-1'age celui-ci.
2. De-tout le-genre-quadrupede, le-pur! tu-prendras (tu retireras) a-toi, sept asept! le-principe et-la-fac u 1 1 e-volitive-ef ficiente-alui ; et-du-genre-quadrupede qui-est non-pur en-lui-meme, deux-a-deux, le-principe etla-faculte-efficiente-a-lui.
would be required for their nourishment, and the amount of herhs, or of grain necessary for those even which must be devoured to sustain the others? Obviously a physical impossibility.
But Moses was not unlearned. The instructions that he had received in the sanctuaries of Egypt were not nonsense, and the particular inspiration -which animated him did not lead him to absurdities. I believe I have had the pleasure of giving several times evident proof of it. I repeat that it is always as translator and not as commentator, that I have done so. These are not my ideas that I am giving; these are his own that I am restoring.
Whatever may be the thebah, sacred storehouse of Nature given over to the repose of existence, whose mystery can never be wholly divulged, it is at least certain that it is not a boat, properly so-called. It is a place of refuge, an inaccessible retreat, where elementary life
1'haidth
zerah hal-phenei d h o 1-h a-
itself, is concentrated during great catastrophes, cataclysms and conflagrations which the universe undergoes. When the fountains of the deep rise in tempestuous violence covering and ravaging the earth, the principle and the efficient volitive faculty of all the heings of the animal, aerial or terrestrial kingdom, must be united there in that holy thebah.
Now, what is a principle? What is an efficient volitive faculty? A principle is that which constitutes the being such as it is in general; for example, that which makes the lamb not a wolf: the hind, not a panther; the bull, not a hippopotamus. A principle produces its efficient faculty in the same manner that fire produces heat. It is by the action of its faculty that every principle is individualized: for every faculty reproducing in its turn its principle, in the same manner that heat produces fire, multiplies the being by a sort of division. It is the efficient faculty which manifesting the principle, causes, for example, the bear not to be inclined in the same fashion as a rabbit; a sparrow hawk as a dove; a rhinocerous as a gazelle. It is by its efficient volitive faculty emanated from its principle that every being conforms exteriorly. The naturalists who have assumed that the tiger was tiger because he had teeth, claws, stomach and intestines, fashioned in a particular way, have spoken thoughtlessly and without understanding. They might have done better by saying, that the tiger had those teeth, claws, stomach and intestines because he was tiger, that is to say, because his efficient volitive faculty constituted him such. It is not the instrument which gives the will, but the will the instrument. The compass no more makes geometry, than the dagger makes the assassin, or the violin the virtuoso. These men can use these things to help themselves but their will must always have precedence over the usage.
Moses expresses as usual, the principle of being and its efficient volitive faculty by the words 1ZTX and nttfX . I have given
3. And-also from the-fly- 3. Anssi du-genre-volaing-fowl of-heavens, by-setile des-cieux sept a-sept; vens; male and-female formale et-femelle afin-d'etrebeing-kept-existing in-germ fait-exister sementiellement upon-t h e-face of-thewhole- »sur-la-face de-toute-la-terre.
the etymology and the hieroglyphic meaning of both. It is unnecessary for me to repeat. To ask why his translators have not rendered these important expressions, is vain repetition: it is asking on the one hand, why they have not wished to betray the mysteries of the Sepher, knowing them; or, on the other, why not know ing them they have not betrayed them.
The Hellenists have distorted the Mosaic phrase in saying here ifxrtr Kul ffij\v , male and female, because they knew or ought to have known that B*K and HEX never had that signification: but could they do otherwise? Could they expose for destruction all that they had done? Rather than to disclose the true meaning of this expression, or to become ridiculous by continuing to see there man and woman, they preferred to copy the Samaritan which had solved
the difficulty in reading-^^f^ .^ffi male and female, without concerning themselves whether these words, analogous to the Hebraic words napjl "13T. were not announced further on as a warning not to confuse them. I have already said that these interpreters preferred to be accused of incoherences and contradictions, than to violate the mysteries of Moses. As to Saint Jerome, he could not diviate on this occasion from the meaning of the Hellenists, without disturbing their version entirely and without inopportunely shedding light on this conscious reticence.
v. 3. PIT nvnb, for-being-kept-existing-in-germ.... This is perfectly obvious and corroborates in an irresistible manner, what I have said. The quadrupeds are placed in the thebah, in principle and in faculty, and the flying fowl, male and female, in germ only. This distinction sustains the system of Moses, which gives to birds the same origin as to fishes, in making them both multiply by the aqueous element, whereas he correlates the quadruped kind with the adamic element. It suffices therefore to conserve the germ ex-
ehah, anochi mametlr halo ha-aretz arbahlm 16m w'araeth-chol ha-iekoum ashep *} hashithi me-hal phenei haadamah.
dhol asher tziwa-hou
Istence of birds upon the breast of the waters; whereas terrestrial animals which emanate from another principle, require that this principle be conserved.
The Hellenists not knowing how to express this phrase, have resolved to distort it like the preceding one, by saying Starptyai rrfpua, that the germ be nourished; which has no sense. The author of the Latin Vulgate, to repair this absurdity, translates "ut salvetur semen," that the germ be saved; -which has more truth but which absolutely contradicts the Hebrew; for the verb n'i^n does not signify to save, but to exist, to live; so that the words jn? ITiTlb signify literally, for the action of existing, or of living, germ, that is to say, in germ.
v. 4. a"W«, four-tens What I have said upon the composition of this word and upon the signification of its root, can be reviewed in v. 10, ch. II. One can also consult the Rad. Vocab. concerning the roots *>, Cs and Tiy.
TTnttl, and-I-shall-wash-off It is .the root fitt changed to
Htt to increase its force, which develops in the verb PTiHtt, all ideas attached to the action of water.
4. For-in-the-days (manifested lights) of-the-presentcyclic-period, t h e-seventh, myself-I-am causing-to-rain upon-the-earth four-tens ofday (a great quaternion of night (a great quaternion of darkness) : an d-I-shallwash-o f f that-whole-standing-plastic-nature, which-I- have-framed from-over theface of-the-adamic (elementary ground),
manifestations phenomeniques) de-la-p6riode-actuelle, septieme, moi-meme-je-suis faisant-pleuvoir sur-la-terre quatre-decuples de-jour (un grand quaternaire de lumiere) et-quatre-decuples denuit (un grand quaternaire d' obscurit^) : et-j'effacerai cette-toute lanature-plastic-substantielle q u e-j ' a ifaite, de-dessus la-face de-P element adamique.
5. And-he-did, Noah, the 5. Et-il-fit, Noah le-sem-
same-all which had-careblable tout lequel avait-pre-
fully-p rescribed to-him, scrit-a-lui-avec-soin, IHOAH. IHOAH.
standing-plastic-nature The root ip characterizes in
general, indefinite material extent, a thing indeterminate, obtuse, vague. The verb which is formed of it nip, expresses the action of stretching, of extending, of being carried toward an object; the action of forming a desire, emitting a sound, etc. The same root ip , having asssumed the sign of exterior and plastic action, in Dip, signifies as noun, a substance, in general, an extensive thing, a material object; as verb, it presents the action of existing materially, of subsisting, of being clothed with form and substance, of being formed, of coagulating, of rising with force, of opposing, etc. These various significations which, as one can see, have their source in the extent or in the indefinite material substance, of which the root ip is the symbol, are united in the word Clp" by the sign of potential manifestation *, which here adds the sense that I give it of substance or of plastic, substantial nature.
This word, however, not being expressible by any analogue, must be considered carefully. The Chaldean paraphrast has preserved it in its integrity; but the Samaritan has deemed proper to change it, and has substituted fX*\i"iJ2& which, coming evidently from the root
maoth s h a n a h w'ha-mabboul halah matm hal-ha-
bah mi-phenel mel ha-mabboul.
h 6 r a h w-min-ha-behemah asher aine-nah tehorah wmin-ha-h6ph w-dhol asher •omesh hal-ha-adamah :
'Jltt or ptt signifies <7iof to/iicTi constitutes the form, the mien of things. The Hellenists in rendering this word by t^avdffraffif, resurrection, have had a very singular idea. Saint Jerome has not followed them in this instance; he has translated it simply "substantiam" the substance.
v. 6. E?2Tp the-son-of-six . . . . I beg the reader to observe that Moses speaking of Noah names him here again, son of an ontological duration. This hierographic writer had said, v. 32, ch. v. that Noah was son of five hundreds of temporal mutation, when he begat 8hem, Ham and Japheth; now he announces that he was son of six hundreds of like mutaiion when the deluge inundated the earth. If the reader would penetrate the profound thought which Moses encloses in these hieroglyphic expressions, he should remember
6. And-AToo/i-was-the-son ( consequent offspring) of-
s i x hundreds of-bein<?s-revolving-c h a n g e, that-thegreat-s well ing was of-waters upon-the-earth.
7. And-he-went, Noah, and-the sons-of-him (his issued offspring) and-the-intellectual-mate-his-own (his volitive faculty) , a n d-t h ecorporeal-mates of-the-sonsof-him (their natural faculties ) toward-t he-thebah (sheltering abode), fromthe-face of-the water's greatswelling.
8. From-t h e-quadrupedly-walking-kind of-the-pureness, a n d-from-the-quadrupedly-walking-k i n d which not-being-itself of-the-pureness, a n d-f r o m-the-f lyingfowl, a n d-from-every-creeping-life upon-the-adamic.
(le resultat) de-six-cenelle-ontologique,que-la-grande-intumescence e t a i t deseaux sur-la-terre.
7. Et-il-alla, Noah, et-lesfils-a-lui (ses productions) et-la-femmeintellectuelle-alui (sa facult^ volitive efficiente ) , e t-1 e s-epouses-corporelles des-fils-siens (leurs facultes physiques), vers-lathebah (1'asyle sacr6), de-laface des-eaux de-la-grandeintumescence.
8. D u-genre-quadrupede quadrupede lequel non-etrelui de-la-purete, et-du-genrevolatile, et-d e-t o u t-ce-quie s t-anim^-d'un-mouvementadaniique.
that in the Hebraic decade whose etymology I have carefully sought, I have found that the number five tt?72n , was that of physical compression; that number six, W, contained the ideas of a proportional and relative measure; and that, by the number one hundred, n^tt < should be understood the extension of a thing which fills its natural limits.
v. 7. i'OD"*BJ! , and-the-corporeal-mates of-thc-sons-of-him ---- I make here the same observation that I have made in v. 18, ch. VI. Moses who uses the word HEX, to characterize the volitive faculty of Noah, makes use of the word "E?2 to designate the physical faculties of the beings emanated from it. This recidivism ought to
sel-Noah sel-ha-thebah zachar w-nekebah «h' asher tziwah * seth-Noah.
ha-iamim w-mel ha-mabboul T
halou hal-ha-aretz.
prove to those who might think hazard alone had decided this arrangement of words, that Moses had had a real intention in disposing of them in this manner.
v. 8. nTinwn, of-the-pureness I note this word to call attention to the fact that the root from which it comes, lin , fire, is precisely the same as that from which the word purity is derived: for our qualiflcative pure, evidently comes from the Greek rvp, fire, which finds its principle in the elementary root 11X , the history of which can be seen in v. 3 and 10, ch. I. The Hebrew word lints and the English -word pure, differ from each other only by the initial sign. It is always fire which constitutes its radical principle, and from which the genius of the two tongues draws the idea of purification. The Hellenists who, in this instance, have employed the word na8ap6s are not far from the primitive root 118, since this facultative is derived from the verb KaOalpeiv, which means to pass through fire, to make like fire: but they have not been followed by the Latin translator, who, having before him the qualificative "purus", has taken "mundus", whose root und, denatures entirely the thought of the hierographic -writer. For this latter word, being related, as can be seen, to the action of the waters, depicts only a sort of exterior cleanness, whereas the word "purus", being attached to the root 118, fire, would express an interior purification resulting from its action. This distinction, trifling as it may appear to certain minds, is of the greatest importance for the mystagogues. Air, fire and water were considered in the mysteries as three purifying elements; but one was careful not to confuse their action.
I ought, moreover, to say that the Samaritan in making use of
9. Twains-by-twains theyture's rest) toward-the-^ebah, male and-female, so-as w i s e 1 y-prescribed HE-the- Gods,
9. De-deux en-deux, ilsallerent \ers-Noah (le repos de 1'existence) vers-la thcbah, male et-femelle, selen-que prescrivit-sagement Noah.
10. And-it-was on-theseventh of-the-days (manirfested lights) that-the-waters of-the-jg r e a t-swelling were upon-the earth.
ieme des-jours (manifestations ph6nomeniques) que- 1 e s-eaux de-la-grande-intumescence furent sur-la-terre.
the word ^(jtfjffiffi, nad much earlier, committed the same error as that with which I reproach the Latin translator, corrupting in this instance, as in many others, the hieroglyphic meaning of Moses.
v. 10. ny2t?b, on-the-seventh ---- We have seen in searching for the etymology of the Hebraic decade, that number seven yiV, was that of the consummation of things and times.
v. 11. EnirO, in-the-moon^renewing ---- The root in from which this word comes, and which expresses unity, is only the root 1J> which develops all ideas attached to time, and in which the elementary sign n has been replaced by that of physical sense y « These two roots, closely allied to each other, are often confused in pronunciation, thus confusing the diverse expressions of elementary and of temporal existence. This is the case here. The sign of relative movement W added to this root, carries the idea of a beginning of existence, either in the order of things or in the order of time. Thus the word EHH characterizes that which is new, that which is renewed; that which reappears. With the luminous sign, this same word 12?Tin , becomes the expression of a neomenia, a festival of the new moon: and in a restricted sense, it indicates a month measured by the course of the moon.
lypDi, were-unlocked. ... This is the verb TipD employed according to the positive form, passive movement. One can see in
niaedth shanab Khali-Noah ba-hodesh ba-sbeni. b'sbibeiom ha-zeh nibekehou chol-
mabeinotb thehom rabbah *&$$ rr?<^1 D<inP w'arubbotb ha-sbamaim niphethahou.
hal-ha— aretz arbabim iom w'arbaMm lailah.
the Rad. Vocab. and in v. 4 of this chapter, what I have said of the root Ipfrom which it comes. This root, governed by the sign of generative action 3 and terminated by that of physical sense y , expresses the action of giving unlimited extension to a thing; of unlocking, of breaking the bonds which restrict it; of disuniting it, etc.
rTtiTE , springs-of-the-deep The root \y characterizes in
the literal sense, an inflection, a curvature, a thing concave or convex. Terminated by the final character ], it is the symbol of a curvature, of an entire inflection; it depicts a circle, which, considered relative to its circumference, presents a globe; and relative to its centre, a recess, a hole. This root thus formed, ill', enlightened by the sign of potential manifestation, becomes the word ]*y, which, according as it is examined exteriorly or interiorly, designates sometimes the eye and sometimes the depth of a spring. It is in this latter sense that it is employed on this occasion, having for initial character the plastic sign of exterior action, 73.
indefinite-potential-might I have explained the
11. By-the-revolving sixhundreds of-revolviugchange, regarding-t h e-lives of-JVow/t, iu-the-moon-renewing the-secoud, in-t he-seventeenth mauifested-light ofthat-renewing, at-the-day it- Kelf, were-unlocked all-thesprings o f-t h e-deep's indefinite potential-might; andthe-multiplyiug-quaternions of-h e a v e n s were-loosened ( unfastened, given up to their own dilating motion).
12. And-there-was t hemassy-shower (waterish atmosphere falling down incessantly ) upon-t h e-earth, four-tens o f-d a y and-fourtens of-night Can entire quaternion of light and dark-
11. Dans-la-mutation-ontologique des-six-centaines d e - mutation, touchant - lesvies de-Noah dans-le-renouvellement-lunaire le-second ; dans-la-d i x-septieme manifestation-lumineuse de -c erenouvellement, au-jour celui-la, furent-lachees toutesles-sources de-la-puissance-d' e t T e-universelle, indefinie : et-les-f o r c e s quaternairesmultiplicatrices des-c i e u x furent deliees (abandonnees & leur propre extension).
12. Et-fut la-chute-d'eau (1'atmosphere aqueuse tombant en masse) sur-la-terre, quatre-decuples de-jour etquatre-decuples de-nuit (un quaternaire entier de lumiere et d'obscurite).
ficiently developed in v. 10, ch. II.
lnnC3, were-loosened . . . . This is the verb n*PC, employed after the positive form, passive movement. The root .1C, from which it conies, has been explained under the proper name of Japheth, v. 3.
an almost incredible forcefulness which can scarcely be understood by the word-for-word French or English, for the reader who has not some idea of those masses of water which, lowering suddenly like a sheet of water falling from the atmosphere, inundate at times certain countries of Asia. These cataclysms are of short duration, for if they were continued as that one which Moses characterizes by the word eiEX to whi';h he attributes an immense duration, they would
zeh b& Noah w-Shem-w- Ham-wa-Jepheth benei Noah w'sesheth Noah w-shelosheth neshei-bana!.-6-aitham ael-ha-thebah :
ro-r??
remesh ha - romesh hal - haftret. rmin-hou w-chol-hahoph Fmm-hou chol tziphor chool dhanaph:
WITT1??) HOTT
nm non?n
cause frightful catastrophes. The words verfa, "pluvia", rain, as it has been rendered by the translators, depicting water falling by drops or by slender streams, does not make the force of the Hebraic expression felt.
The root from which this word conies is E?}, by which should be understood a thing continued, palpable and without solution of continuity. Thence, the Hebrew verb Eia to feel, to recognize with the hand; and the Chaldaic words xntM substance continued and palpable; KEEia a body, "EEtt corporeal, niElW corporeity, etc. Thence, the Syriac J«. . •.». sense and sensation; and the Arabic ^/^f a thick thing, a profound obscurity!
It is easy to see, after this explanation, that the root E?X universalized in the word C2?2, by the collective sign D, characterizes an aqueous atmosphere, forming a kind of dark and palpable body. I invite the physicists who have sought the origin of the waters of the deluge, to meditate a little upon this illuminating etymology. The Samaritan translator has allowed the terrible picture offered here by Moses to escape by substituting for the original word, the word <^,^V*3dV ° heavy rain. The Chaldaic paraphrast seems to have been more fortunate in giving at least JlTli X112E) a contiguous, palpable rain.
13. Fro m-the-very-substantial-principle of-this-day itself, went Noah, and-/S7iewsmd-Ha w-a n d-Japhcth, issued-offspring-of-i\Toa7/,, andt h e - volitive-faculty-2S7oaft's and-the-three natural-faculties o f-t h e-offspring-h i sown, together-them towardthe-thebah (mutual asylum) :
14. Themselves! and-thewhole-animality, after-t h ekind-its-own ; all-quadruped after-the-kind-its-own ; anda 1 1-creeping-l i f e trailingalong upon-the-earth, afterthe-kind-its-own ; a n d-allfowl after-the-kind-its-own, every-thing-running, everything-flying :
13. Des-le-principle-substantiel du-jour celui-la, alia Noah, et-Shem et-Hamet-Japhcth, productions-de- Noah, e t-1 a-facult6-volitive de-Noah, et-1 e s-trois-facult6s-physiques des-productions-a-1 u i, ensemblement, devers-la-i heb ah ( Pasile mutuel) :
toute-l'animalit6 selon-i'espece-sienne ; t o u t-quadrupede s e 1 o n-respece-sienne, et-tout-reptile rampant surla-terre, selon-1'espece-sienne, et-tout-volatile selon-1' espece-sienne : toute-chosecourant, toute-chose-volant :
v. 13. CU2D, From-the-very-substantial-principle. . . . This word Is presented here in a very singular manner. It affords matter for reflection. In whatever way one wishes to understand it, I defy anyone to see either wood, or bones, or tree, following the interpretation that the Hellenists have given it in other instances. See v. 9.
E3 PE/EV and-the-three-natural-factultics It can be seen
again with what constancy Moses distinguishes the word r^ffX belonging to the intellectual mate of Noah, from the word e*^ appropriate for the mates of his sons.
CnX , together-them This word depicts very well the effect of the collective sign D, added to the designative preposition
v. 14 and 15. All these terms have been explained, or offer no difficulty.
15. Wa-teboaou sel-Noah ael-ha-thebah shenalm shenaim mi-chol ha-bashar as her b'o rouah haiim.
,Elohi.m : wa-issegor InOAH ba-had-6.
17. Wa-ihi ha-mabboul
seou a3th-ha-thebah, wa-tharam me-hal-ha-aretz.
T. 16. 1"J3?3, by-the-removing-himself The Hellenists who
had no doubt their reasons for hiding from the vulgar the theosophical ideas of the Sepher, chose the part here of making IHOAH, a kind of door-keeper who shuts the door upon Noah: KoJ e/tXewre mJptos 6 Gedr ?£«0e* ; an idea quite ridiculous, which the Latin translator has not failed to copy "et includit eum Dominus deforis"; but the Hebraic verb .TilJ? as well as the Chaldaic, Bthiopic and Arabic analogues, all signify to be removed, to go away, to disappear: which proves that the root 13?, which develops, in general, all ideas relative to time, and to things temporal and transitory, expresses a separation, a departure, an eclipse, a disappearance. In the present case, this root, taken in the latter sense, is inflected by the mediative article 3, and followed by the nominal affix 1.
v. 17. f 12 VI and-they-did-quaternify I have believed it necessary to coin this word taken from the language of numbers, in order to make felt the force of the root ID , from which are equally derived, both the name of the number C*221X which expresses the duration of the great swelling of the waters, and the verb ,Ti21 which characterizes its action.
wa.Td-Noah (nature's rest) toward-the-sheltering-abode, which-h a s in-itself breath of-lives.
15. Et-ils allerent devers-Noah (le repos de la nature) vers-la-retraite-inaccessible deux a-deux, detoute-forme-corporelle, quia dans-soi souffle-des-vies.
16. And-thus-going, male and-female from-every-bodily -shape, they-went according-to-what bad-prescribed to-himself, HE-the-Gods : and -he-shut-tip, IHOAH, by-theremoving-himself.
17. And-itwas, the-greatswelling four-tens o f-d a y u p o n-the-earth ; and-theyd i d-quaternify (multiplyand-they-bare the-* hebah which was-raised from-over-
16. Et-les-allants, male et-female, de-t out e-formecorporelle, allerent suivantc e-q u'a v a i t-prescrit celameme-a-soi Lui-les-Dieux, etil-conclut, IHOAH. au-moyende-reloignement-sien.
de intumescence, quatre-decuples de-jour sur-la-terre ; e t-e 1 1 e s-s e-quaterniserent (se multiplierent) les-eaux, et-elles-porterent 1 &-thcbah qui fut-enlevee-de-dessus laterre.
, and-they-bare This Is the verb N'tfJ , employed
according to the positive form, active movement, in the future made past by the convertible sign 1. This verb is attached to the root Itf , of which I have spoken in giving the etymology of number six titf , v. 3 ch. V. It depicts a sort of libration, of support in equilibrium.
Cini, which-was-raised The verb C11 designates literal-
ly that sort of action or movement by means of which a thing runs through or fills an extent or a place which it did not occupy formerly. It is composed of the sign of movement proper "1, united to that of exterior and plastic action ft.
v. 18. VlD}^, and-they-prevailed-intensely Review in v. 14,
ch. VI, what I have said roncerning the famous word 1123. This word signifying, according to its exact etymology, a superior
216 THE HEBRAIC TONGUE RESTOEED
maun wa-irebbou mseod halha-aretz: wa-thelech ha-the- * bah hal-phenel ha-maim.
19. Wha-maim gabrou maedd nuedd hal-ha-aretz : wa-iechussou chol he-harim ha-ghebohim asher thahath chol-ha-sha-maim.
1DDn
ammah milmahelah gabrou ha-malm wa-iechussou heharlm.
: onnr? ID^I D»on
21. Wa-ighewah dholbashar ha-romesh hal-haaretz ba-hoph ba-behemah w' ba-h a i a h w-b' chol-ha-sheretz ha-shoretz hal-ha-aretz w'chol-ha-Adam.
man, a high-baron, a master, the verb which is formed from it should express the action of prevailing, dominating, acting, commanding as master, etc. This verb is used here according to the intensive form, which increases its force.
v. 19 and 20. The terms offer no difficulty in the literal sense. The figurative sense springs from that which has been previously cited.
v. 21. J?iy% thus-expired The radical verb J?13, such as
is used here, indicates a total dissolution of the organic system, of which the root 13 is the symbol. The sign 1 materialized by the addition of the sign y, thus makes this root pass from the state of organic life to that of inorganic life or material death. Our attention has already been called to this same verb in v. 3, ch III.
18. A n d-they-prevailedintensely, thewaters; andcrease themselves) at-theirhighest-rate, upon-theearth : and-it-moved-to-andfro,the-thebah, on-the-f ace of-the-waters.
19. And-the-waters pervailed a t-their-highest-rate that-were-covered a 1 1-t h ewere-below t h e-whole-heavens.
20. Fifteen o f-mothermeasuring from-over-above, prevailed thewaters: andwere-quite-covered the-hills.
21. Thus-expired (was dissolved ) every-corporealshape moving on-the-earth, i n-t he-fowl, an d-in-thequadruped, and-in-the-lifewhole-worm-1 i f e creepingalong on-the-earth ; and-thewhole-collective-man ( mankind).
18. Et-elles-pre"valurentavec-force, 1 e s-eaux, et-sequaterniserent (augmenterent) autant-q ue-possible surla-terre: et-elle-se-mouvaiten-tous-sens \a.-thebah, surla-face des-eaux.
19. Et-les-eaux pr6valurent autant-que-possible tellement-que, sur-la-terre, furent-couvertes toutes-1 e smontagnes superieures lesquel-les-6taient e n-b a s detous-les-cieux.
20. Quinze de-measurem 6 r e pa r-dessus-le-haut, prevalurent les-eaux: et-furent - couvertes-entierement les-montagnes.
parut) toute-forme-corporelle se-mouvant sur-la-terre, dans-levolatile, e t-dans-lequadrupede et-d a n s-l'cxistence-animale et-dans-toute- Toriginante-vie vermi forme, tout-Fhomme-universel (le regne hominal).
CIXH-^l, and-the-tchole-collective-man The reader who
follows with impartial mind the development of these notes, will see that it is impossible for the word D1X to have other signification than that which I have given to it, of universal man or mankind. If this word indicated simply a man, as the Hellenists and the other interpreters have made it understood in this passage, what is it then
22. Choi asher nishe- VSJO D"n HIT. math-rouah haiim b'aphai-6, mi-dhol asher b'harabah methou.
23. Wa-immah seth-cholha-iekoum asher hal-phenel behemah had-remesh w-had- D»otrn t]1^ " "II hdph ha-shamaim : wa-immahou m i n-ha-aretz : waish-ajpr adh-N o a h w'asher aith-6 ba-thebah.
that Moses intended by the word ^3 all, which he unites to it by means of the determinative article D? Is it that, when it is a question of dying, of expiring, by the effect of a frightful catastrophe, a man can be divided? Is it not more natural to understand here, even literally, that all mankind expired, than to rack one's brains to find an hebraism where the phrase is perfectly simple; or, to change the word as the Latin translator who says "universi homines" all men, not being able to rise to the point of seeing "omnis universus homo" all universal man, which would exactly render the Hebrew?
n3"!nD, in-the-wasting-havock . . . . I cannot conceive how it is possible that all the translators, without exception, have missed the meaning of this word, it is so simple. Its root in is evident; it is united to the sign of interior action 2 , to express ravage, extermination, desolation, scourge. In giving it the sense of a desert, of a dry land and even simply of the earth, as the Latin translator, they have made Moses say a futile and ridiculous thing. It was not the inhabitants alone of the desert or the dry lands who perished, but all beings whatsoever, who were struck at the same time by this disaster, this devastating flood.
22. All that-had a-beingexalted (an essence )of-thebreath of-lives in-the-spiritual-faeulty his-own amongthe-w hole that-underwent the-w as t i n g-havock (the flood) they-died.
( IHOAH ) even-t he-self sameness-of-t h e-whole-standingplastic-nature w h i c h-w a s on-the-f ace of-the-adamic, from-mankind, to-the-quadrupedly-walking, the-creepvens ; and-they-were-washed -off from-the-e a r t h : andthere-remained onlj-N o a h (nature's rest) and-whatwas together-h i m i n-t h esh el teri ng-abode.
avaient un-6tant-eleve (une essentialite) de Pesprit-desv i e s dans-la-faculte-spirituelle-a-e u x, parmi-tous-ceux qui etaient dans-le-desastre (atteints par le fleau) ils
moururent.
23. Et-il-effaca (IHOAH) Fipseit£-meme-de-t out e-nature-plastique-substantielle, qui-etait sur-la-face de-1' element-adamique, depuisle-genre-humain, jusqu'augenre-quadrupede, au-reptiforme, au-volatile-des-cieux : o t-i 1 s-furent-effac6s-d e-1 aterre; et-il-resta seuleraent- Noah (le repos del'existence £l£mentaire) et-ce-qui-6tait ensemble-lui dans la thcbah.
v. 23. rwixn, of-the-adamic An attentive reader should
have perceived that, in the narration of the deluge, Moses did not use indifferently the name of adamah n?2~!K, primitive, homogeneous land, adamic element, and that of artz, y.X, the earth properly so-called. The action of the Divinity is exercized particularly upon adamah; the action of the flood, always upon artz. There is in this verse a singular difference between these two words. The Divinity, Fays Moses, effaces the selfsameness, the ipseity, the objectivity of corporeal beings upon the face of adamah, adamic element, and all corporeal beings are effaced upon artz, elementary earth. There are many things to be said here, but I could not undertake the explanation without involving myself in a long commentary and going beyond my position of simple translator. Perhaps I shall one day make amends for my silence in this regard. It was necessary first, to reestablish the meaning of the words and make the Hebraic text understood in its purity; but this text once understood, it will no doubt be im-
220 THE HEBEAIC TONGUE RESTOEED
portant to examine the doctrine that it contains so as to fathom all its thoughts. This is what I intend doing, if my labour, welcomed by the true savants appears to them useful for the advancement of knowledge and the welfare of humanity.
•)N#*1, and-there-remained The word IXtf is applied
literally to that sort of residue which falls to the bottom of a receptacle, after its fluid being agitated comes to equilibrium. It is composed of the root Ntf or Vtf , which develops all ideas of measure and of equilibrium, joined to the sign of movement proper "I . The verb which is derived from it, applied here to Noah, the repose of natural existence, is very worthy of attention.
^N, only This is the same root TjX, which contains all
ideas of restriction, of compression, of closing upon oneself, which Moses uses as adverbial relation, uniting it by hyphen to the name of Noah. This hierographic writer neglects no means to enlighten the mind of the reader and initiate him into mysteries that he cannot entirely divulge. This simple hyphen forms an hieroglyphic
24. And-t h e y-prevailed, 24. E t-elles-dominerent, thewaters, upon-the-earth, les-eaux, sur-la-terre, cinqfive-tens and-one-hundred decuples et-une-centaine deof-day (periodical light). jour (manifestation lumin-
euse).
figure, the translation of which is impossible. The use of this figure is quite frequent in the tongue of Moses and demands meditation. A striking example can be seen in v. 13 of this chapter; when the hierographic -writer, wishing to make understood that the three productions of Noah, Shem, Ham and Japheth, who are contained with him in the thebah, are not three distinct beings, but one unique triad, links them together; and their three names united, form only one single name: nCTCnVCtfl PiiJ XD, "he went, Noah, (in the thebah) and-Shem-and-Ham-and-Japeth," Now, this triad, thus represented hieroglyphically, is precisely to the cosmogonic being called Xoah, what the three geometrical dimensions are to all natural bodies.
n nnwro IDD
SEPHER BER.ESHITH H.
1. Wa-izechar ^Elohim h a i a h w'aeth-chol-ha-behemah asher aith-6 ba-thebah : wa-l.ahober ^Elohim r o u a h hal-ha-a r e t z wa-iashochou ha-maim.
' flftf
2. Wa-issadhron mahelnoth thehoum w a-arubboth ha-shamaim wa-icchalla ha- IP Pf^fO gheshem min-ha-shamaim.
v.l. 12T-1, and-he-remembered In giving the etymology
13 which forms its basis, and which, as I have said, characterizes that which is apparent, eminent; that which is engraved or serves to engrave; that which is of a nature to conserve the memory of things. It is remarkable that this root, governed by the demonstrative sign T, develops on the one side, the idea of masculinity, and on the other that of memory; for the word "13T, which signifies literally male, designates figuratively, that faculty of the human understanding which preserves the impression of sensations, images and evidences of ideas: but what is no less remarkable is, that in a tongue far removed from the Hebrew in appearance, the Celtic tongue, from which the French is derived through the Teutonic and the Latin, a same root has of yore likewise developed these two ideas of masculinity and memory, which appear today so dissimilar. This root is AL, representing that which is raised, not only in Celtic but in Hebrew and in all the ancient tongues. Now, this root governed
GENESIS VIII. COSMOGONIE VIII.
1. An d-h e-remembered, HE-t h e-Gods, the-selfsame ness-o f-A' o ah, and-that-oft h e-whole-earth-born-e x i stence, a n d-t h a t-of-all-thequadruped-kind, which-were together-him i n-the-thebah (sheltering abode) : and-hecause d-to-move-over, HE- the-Gods, a-breath on-thechecked, the-waters.
2. And-t h e y-were-shutnp the-springs of-the-deep's infinite - potential -power, and-the-multiplying-quaternions of-heavens : a n d-w a swholly-exhausted t h e-massy-shower (waterish atmosphere falling down) fromthe-heavens.
1. Et-il-se-rappela, LUI- 1 e s-Dieux, la-s6ite-de-Aroa/i, et-celle-de-toute - 1'existenceterrestre, e t-celle-de-toute- 1 e-genre-quadrupede, q u 17 etaient ensemble-lui dans la-thebah (la place de refuge) : et-il-fit passer-d'uneextremite-a-1'autre, L u i-les- Dieux un-souffle sur-la-terre : e t-f urent-resserrees-enelles-menies les-eaux.
2. Et-furent-ferme'es lessourcas d e-1 a-puissance-d' etre-indefinie, ^t-les-forcesquaternisantes - multiplicatrices d e s-cieux : et-fut-entierement-c onsomm^e lachute-d'e a u (1'atmosphere opaissie tombant) des-cieux.
by the emphatic sign P or PH, has produced pal or phal, whence Is derived in French, the ancient word pal, changed to picu, and in Latin, the word "phallus" copied from the Greek <f>a\\6i which, as one knows, characterizes the sign of masculinity. But among the Celts, a pal, was a sort of monumental post raised in any place whatever to serve for rallying; from there the word appeal, and the French words appeler and rappeler.
"Ori\ and-he-caused-to-move-over . . . . The verb 1*33? means, literally speaking, to pass beyond, to go to the other side. I have been obliged to change its form which is positive in Hebrew, to show the force of the superactive movement rendered active in this in- •tance.
maim ma-hal ha-aretz hal-
ha-maim mi-ketzeh ha-mis- • QV DNQ1
Mm w-math iom.
"!, and-they-were-checked The root TjX which develops all
ideas of repression, of compression, of drawing into itself, ruled by the sign of relative movement V, forms the verb here referred to "pitf or "jW : this verb depicts in most decisive manner the action of the Divine breath upon the watery swelling: for it must not be forgotten that it is in consequence of the absence of this breath that the waters had been dilated; that is to say, abandoned to their own impulse. It deals now with reestablishing the broken equilibrium, and it is this which Moses expresses admirably by the verb TjW . I am, furthermore, only the translator of this great man. The verb check -which comes from the same source as the Hebraic, renders very well this meaning.
v. 2. All these terms have been explained. Refer to v. 11 and 12 of the preceding chapter.
v. 3. !QE?VI, and-they-restored-themselves-as-formerly I have
often had occasion to speak of the root DE? which brings with it every idea of return and of reestablishment. The radical verb 312? , which is formed from it, is employed here according to the positive form, active movement, future tense made past by the convertible sign 1» One finds a little later on, this same verb used in the nominal and united to the verb Tfbn to go before, to be carried to and fro, to indicate a contrary movement. Now this singular phrase 3*B1 "jl^TJ is very remarkable in what it seems to indicate in the seas, and in the waters which covered the earth, in general, that alternating movement of going and coming, which the modern physicists have begun to suspect.
Concerning the four original translators whose versions are ever before my eyes, two have evaded the sense of this phrase and two have felt it. The Samaritan, not understanding what this alternating movement impressed upon the waves could be, has said, corrupt-
themselves-as-formerly, thepremier-etat les-eaux de-des-
waters, from-over-the-earth, sus-la-terre du movement d'
by-the-g o i n g-off and-thea 1 1 e r-e n-avant et-de-reve-
coming back : and - theynir-s u r-s o i : e t-elles-se-re-
withdrew (they shrunk) tirerent-en-elles-memes, les
the-waters, a t-t he-end ofeaux, au-bout-de-cinq-de-
five - tens a n d-one-hundred cuples e t-u n e-centaine de-
of-day (manifested univerjour (de manifestation lu-
sal light). uiineuse, universelle).
end-returned, and-were-abated, the-waters which the Hellenists,
faithful in following the most vulgar meaning, have imitated. But the Chaldean, adhering closer to the text, has translated this passage very
clearly yovn V^TN **» ^m : and-they-were-restored-
in-their-primitive-state, the-uxiters going-and-returning-alternate-
\y In which it has been followed by the author of the Vulgate.
IIDH"!, and-they-withdrew The root Cln from which this
verb comes, merits the attention of the reader; through it, he can gradually penetrate the thought of Moses pertaining to the physical causes of the deluge. This root is composed of the sign of elementary existence n, image of the travail of Nature, united to the sign of circular movement, and of all circumscription D. It develops in its verbal state the action of conquering one's self; of experiencing a sentiment of sorrow and contrition; of shrinking. The sign of movement proper 1, being joined to this root to form the derivative verb Tien, only adds to the force of this expression which is quite accurately rendered by the word shrink. I observe that the hierographic writer, after having displayed all the resources of the Hebraic tongue, to depict the dilatation and swelling of the waters, neglects none of the means afforded in the literal sense, as •well as in the figurative or hieroglyphic, to express with the same energy their shrinking and their contraction.
v. 4. nni, and-it-rested It Is not without purpose that
Moses employs the verb H13, which comes from the same root aa the name of Noah, to express the repose of the thebah which bears this cosmogonic personage.
4. Wa-thanah ha-thebah »y»3#n trjrQ njflPr mrn
desh hal-harei Ararat.
n. the-seventh.... It should not be forgotten that, in a work of this nature, issued from the Egyptian sanctuaries, all the •words are chosen with calculation and forethought. I have taken care to explain, as much as possible, the meaning of the Hebraic decade. The names of numbers here contain great mysteries; they are far from being limited to cold dates, as the vulgar translators have thought. They must be examined. It is necessary to remember for example, that number seven 22W , is always that of the consummation of things and times. The thebah, which was put in movement in the second lunar renewal, is stopped in the seventh. Now, we ought to know also, that number two ]<33, is the emblem of every mutation, of every transition, and of every passing from one
to VIM, of-Ararat Here is a word which would afford a
vast subject for commentary, but I have resolved to limit myself to translating. All peoples who have preserved the memory of the deluge, and nearly all have preserved it, have not failed to relate the name of the alleged mountain upon which rested the mysterious thebah, which bore within it the hope of nature and the seed of a new existence. Nicholas of Damas, cited by Josephus, called it Mount Barris, a name which is not very unlike that of Syparis or Sypara, which Berosus gave to that city of the sun, in which an Assyrian monarch deposited the archives of the world when he knew that the catastrophe of the flood was imminent. It is well known that the Greeks called Xvjco/M6t, the luminous mountain, the place on Parnassus where Deucalion rested; but perhaps it is not generally known that the Americans had also a celebrated mountain, upon which they declared that the remnants of mankind had taken refuge, and whose name they consecrated by the erection of a temple dedicated to the sun. This name was Olagmi. It would certainly be very easy for me to prove that these names, more or less direct all have a connection with the course of light; but without citing, at this moment, other tongues than the Hebraic, let us content ourselves with examining the word which is the subject of this nota
4. And-it-rested, the-the- 4. Et-elle-se-reposa, la-
bahj in-t h e-moon-renewing thebah, dans-le-renouvelle-
the-s e v e n t h, by-the-sevenment-1 u n a i r e le-septieme,
teenth manifested-light ofau-dix-septidme jour de-ce-
that-renewing, on-therenouvellement, sur-
heights of-Ararat (reflected les-sommets de-1' Ararat (le
light's stream). cours r6flechi de la lumi-
ere).
and in which the thoughtless savants have been so unfortunate aa to see an object of terror or of malediction.
This word is composed of the two roots to Vllx : the first VK , is understood: it is light and all ideas which are related to it. The second, 131 , formed of the signs of movement proper and of resistance, characterizes a course accompanied, inflected or directed by anything whatsoever. Thence, the Chaldaic verb toim, to concur with a thing, to follow it in its course, to direct it; as light or water, for example; thence, the Hebraic word toVH, a channel, a conduit, a promenade; thence, the Syriac derivative ^obt^io an inflection, a reflection, etc.
After this explanation one can feel that the word i:"N , does not signify the mount of malediction or of terror, as has been believed without examination; but indeed that of the reflected course of light; which is very different. Besides, it is well to know that the Samaritan translator, the most ancient interpreter of Moses, has not rendered the word tmx , by a simple transcription of the characters, as it seems that he might have done, had he thought that this was simply a proper name of the Mount, but he has translated it by the word ^fft^^yf , which differs entirely. The resemblance of this word with the ancient name of the island of Ceylon, Serandip, in the Sanskrit tongue, Sinhala-dwip, has caused some savants to think that Moses had perhaps designated a famous rock which commands that isle, and where the Brahmans declare that Buddha or Rama has left the imprint of his foot: but, without combatting this opinion wholly, I shall state that this word appears to be composed of the Chaldaic and Samaritan words, KJ"!C , axis, wheel, orbit; and 211 or 2"^ effluence, emanation: so that it offers a translation quite exact of the sense that I have given to the word ttllN : that is to say, instead of signifying simply the reflected courte of light, it signifies the orbit of luminous effluence.
5. W'ha-malm haiou ha- 16dh w'hassor had ha-hodesh ha-hashlrl: ba-hasMrl b'aehad 1'hodesh niraou rashel he-har!m.
DHnn
6. Wa-lhl mi-ketz arbahim i6m : wa-iphethah Noah teth-hallon ha-thebah asher hashah .
is that of aggregative power, of efficient elementary force. The words which compose this verse and in general all those of this chapter, are chosen with such art, and the literal meaning connected and blended so closely with the figurative and hieroglyphic meaning, that it .is impossible to separate them without weakening or destroying them. No translation can give the force of the original; for to attain this, it would be necessary to find words which might always contain three distinct ideas; which cannot be in our modern tongues, where the separation in the three significations, has long since been made by derivatives whose analogy is no longer perceived. Thus, for example, how can one understand all that Moses intended by these words B^m TXT ? The literal sense is, the heads, the summits of the mountains; the figurative sense, the principles, the beginnings of pregnancies; the hieroglyphic sense, the principiations of elementary conceptions. All that I can do when it presents these difficulties is to manreuvre, as it were, among the three meanings, furnishing the reader with all means possible to penetrate them, if he will take the pains to do so.
the character n as initial, it does not appear to have any other
5. And-the-waters were by-the-going-off and-by-thewithdrawing, till-the-moonrenewing the-tenth: and-inthat-tenth, by-the-first ofthe-renewing were-seen theheads of-the-hills (principles of nature's pregnancies, foremost elementarities).
6. And-it-was, at-the-determined-end o f-t h e-greatquaternion of-day that-heunfastened, Noah, the-opening ot-the-thebah, which hehad-made.
5. Et-les-eaux furent dumouvement-d'aller-en-avant e t-d e-celui-de-se-netirer-enelles-m£ m e s, jusqu'au renouvellement-lunaire le-dixieme ; et-dans-ce-dixieme, a u-premier d u-renouvellement furent-vues les-t e t e s des-montagnes (les principes d e s-enfantemens naturels, les premices des elemens).
6. Et-ce-fut a-la-fin-d6- termin6e d u-grand-quaternaire de-jour, qu'il-degagea, Noah, 1'ouverture de-la-Mebah, qu'il-avait-faite.
meaning than that of opening, being derived from the root bn which develops the idea of a distention, a solution, a separation operated with force; but if, as it might very well be, this initial character had been in the original only the determinative article ."1, which the negligence of certain copyists might have caused to be confused with its analogue n, then the word }ibn, instead of signifying on opening, would signify a nocturnal light, a night-light; that is to say, a lamp destined to lighten the night, and which Noah might at first have released from the thebah to lighten the darkness.
I take this opportunity, which has perhaps more importance than one imagines, to call attention to the fact that the French word lune, formed from the Latin "luna", is derived from the word \b, referred to in this note, and that it means as I have indicated, a nocturnal light, a night-light. The Arabic analogue employed as verb, expresses the action of colouring, adorning, distinguishing, etc.
v. 7. 31J?n, Ereb I am well aware that the Hellenists,
and after them, the author of the Latin Vulgate, have seen in Ereb, that famed Ereb of ancient cosmogonies, only a simple raven: transforming thus a vast and mysterious idea into an idea petty and
horeb, wa-ietza iotzost wa-
me-hal ha-aretz.
8. Wa-ishallah SBth-hanlN"V? IflNO !W.Tfi ionah me-aith-6 Ii-ra6th hokallou ha-maim me-hal phenel ha-adamah.
ridiculous: but I am also aware that these same Hellenists -who worked upon the version which bears the name of Septuagint, Essenes, and consequently initiates in the oral law, penetrated the hieroglyphic meaning of the Sepher deeply enough not to be the dupes of such a metamorphosis. One cannot read them with any kind of attention without discovering their perplexity. Not knowing how to disguise the periodic returns of this alleged bird, and fearing that the truth might shine forth in spite of them, they decided to change completely the original text and be delivered of this Ereb which perturbed them, by saying that the raven being sent forth returned no more, oiix inter pej/ev. But in this instance, everything betrays their pious fraud. The Samaritan text agrees with the Hebraic text and makes it unassailable; the Samaritan Version and the Chaldaic Targum say alike that Ereb, given liberty, takes an alternating movement of going forth and coming back; finally Saint Jerome, forced to recognize this truth, can only weaken the force of the phrase by saying, without doubling the first verb and changing their temporal modification of it, "qui egrediebatur et revertebatur."
It must be remembered that to reveal the depth of this hieroglyphic expression, this Ereb was not set at liberty, and did not take this periodic movement until after the release of the nocturnal light referred to in the preceding verse.
v. 8. l-OlYI, Ionah ---- Here again is an emblem famous in ancient cosmogonies; emblem, that the Greek and Latin interpreters have again presented under the least of its characteristics;
7. And-he-let-out whatconstitutes Ereb (westerly darkness ) that-issued-forth by-the-issuing a n d-periodically-repairing, till-the-drying-up of-the-waters fromoff-the-earth.
the-selfsameness of-7 on ah (the brooding dove, nature's plastic power) from-hisown-self; to-see if-they-became-light, the-waters, fromover the-face of-the-adamic.
7. Et-il-laissa-aller (il Erebe (1'obscurite occidentale) qui-sortit du-mouvement-de-sortir et-de-revenirperiodiquementjusqu'audess6chement des-eaux de-dessus-la-terre.
8. Et-ensuite-il-laissa-aller ce-q u i-constitue-l'/ona/i (la colombe g6n£ratrice, la force plastique de la napour-voir-si-e lies se-faisaient legeres, les-eaux, dedessus la-face-de-P61ementadamique.
under that of a dove. It is indeed true that the Hebrew -word n3*' , signifies a dove, but it is in the same manner that the word 2*y, signifies a raven; that is to say, that the names of these two birds have been given them, in a restricted sense, in consequence of the physical or moral analogies which have been imagined between the primitive signification attached to the words DIP and rO'P, and the apparent qualities of the raven and the dove. The blackness of Ereb, its sadness, the avidity with which it is believed that it devours the beings which fall into its pale, could they be better characterized than by a dark and voracious bird such as the raven? The whiteness of the dove on the contrary, its gentleness, its inclination to love, did not these qualities suggest it as emblem of the generative faculty, the plastic force of Nature? It is well known that the dove was the symbol of Semiramis, of Derceto, of Mylitta, of Aphrodite, and of all the allegorical personages to whom the ancients attributed the generative faculty, represented by this bird. This emblem appears to have been known from most ancient times, by the Brahmans, by the Chaldeans, and even by the Sabaean priests of Arabia. It is known that at the time when Mohammed entered victorious into Mecca, he caused an image of the dove, sculptured in the temple of that celebrated city, to be broken by the hands of All. In short,
9. w-ioa matzah ha- -tp«? nto rwn nxyp
ionah manoah Tchaph-rag
sel-ha-thebah chi-maim halrfyp*\ fWrr'pD ^S'^V D'O
phenei chol-ha-aretz wa-is- '
helah lad A wa-ikkah-ha
wa-iaba aoth-ha selai-6 sel-
ha-thebah.
if one open any ancient book treating of religious mysteries, he will find therein traces of the veneration of the peoples for the dove. Assyria was particularly characterized by this bird and it can be inferred from a passage in Isaiah (v. 6. ch. XX) that it was an ensign for the Assyrians. But let us return to its Hebraic name the etymology of which is a matter of importance.
It is evident that the name of Ionia, that famous country claimed equally by Europe and Asia, comes from the same source as this word n3*.V The Chaldaic and Hebrew "p, •:'", or *WT, always designate Greece, or that which belongs to her: these are the Greek analogues, 'Iwvfa, 'lawxii. For, if we examine Greece, concerning the inner meaning of the name which she gives herself, we shall find that she attaches to the word 'Iwwieit, all ideas of softness, sweetness and amorous langour, which we attach to that of the dove; if we go further and explore in Greek itself the root of this word, we shall see that this root, 'lov or 'Iwr, contains in that tongue, the ideas of cultivated, fertile land; of productive soil; of existing being, in general; of the violet, flower consecrated to Juno, etc.
Now what do we find in the Hebraic root "j*.* ? We find, in general, the idea of a thing indeterminate, soft, sweet, easy to receive all forms, and in particular, a clayey, ductile land. If, following our method, we proceed to the hieroglyphic sense, and if we examine the signs of which this root is composed, we shall easily find in }*.* , the mysterious root ''IX , where the sign of manifestation * , has replaced the sign of power X : so that, if the root "X designates indefinite being, the root "p will designate this same being passing from power into action.
lonah (nature's plastic powva, Vlonah (la colombe ge-
er), a place-of-rest to-bend neratrice), u n-lieu-de-repos
(to impart) the-breedingp o u r-inflechir (communi-
motion-its own: and-it-requer) 1 e - mouvement-sien :
turned u n t o-h i m, towardet-elle-retourna devers-1 u i,
t h e-thcbah, because-of-theveTS-la.-thebah; a-cause-que
waters-being on-the-face ofles-eaux etaient sur-la-face
the-whole-e a r t h : an d-hede-toute-la-terre : et-il-eten-
put-forth the-hand (the powdit la-main-sienne (sa puis-
er) -his-own ; and-he-t o o ksance) et-il-retira-elle ; et-il-
it-up ; a n d-he-caused-it-tofit-aller elle-meme devers-
come unto-him toward-thelui, vers la-thebah. thebah.
Have we still need of other proofs to know that the word Hi*" expresses the generative faculty of Nature? We shall see that in Hebrew, the compound word ntfTX , signifies desire of amorous pleasures; and that one understands by the words C^J> n^'T , a song, tender, melodious and capable of inspiring love.
If I have entered into so great details concerning the word ,13',* It Is because it holds very closely to the history of Nature, and because the reader -will perhaps be interested to learn that the name of this soft Ionia, from which we have imbibed all that we have which is delightful in art and brilliant in knowledge, is attached, on the one side to the mysterious dove of Moses, to that of Semiramis; and loses itself on the other, in that sacred emblem called Yoni by the Brahrnans; Yng, by the Chinese Tao-teh, over which It is necessary that I draw an impenetrable veil.
v. 9. IT.32, a-place-of-rest This word is remarkable because it is attached to the name itself of Noah.
"biTs-pb , to-bend-the-breeding-motion4ts-own This is an
expression with double and even triple meaning, according to the literal, figurative or hieroglyphic relation under which it is considered. The root ?p, which composes the first word, contains the idea of bending, of inflection, of cavity: it is, in a restricted sense, the palm of the hand, or the sole of the foot. The root Hi, from which the second comes, develops every idea of organic movement. United to the directive sign V. it expresses, figuratively, every con-
min-ha-thebah.
11. Wa-thaboa sekd.-6 ha lonah 1'heth hereb: w'hinneh holeh zaltli taraph b' phi-ha wa-ledah Noah chi- * fHNn "TtfO D'/DH kallou ha-na!m me-hal ha-
tinued action, every movement, every effort of the body or the soul toward a physical or moral object: literally, it is the foot, or the foot-print. Now, if in the word rui"1, one sees only a dove, one must see only the bending of its foot in the words nb:n «"pb : but, if by the one is understood, as it should be, a generative faculty, by the others would be understood, the communication, the application of the generative movement to this same faculty.
VV, t he-hand-his-own . . . . Another similar expression. If Noah is a man of flesh and bones as the Hellenists feign to believe, nothing is more simple than making him stretch out his hand to seize a bird and shut it up in his boat: but, if this is a cosmogonic personage representing the repose of Nature, and the conservator of elementary existence, it is its protective power which it uses to draw unto itself a faculty that it has sent forth prematurely. The root T , which in a very restricted sense characterizes the hand, designates in a broader sense, every manifestation of power, of executive force, of ministry, etc.
v. 10. These terms present no difficulties.
seeing reappear here this same Ereb which they had travestied as a raven, and of which it was said positively that it returned no
10. And-he-waited yet-aseptenary of-days more;
10. Et-il-attendit encore un-septenaire de-jours aut-
a n d - he-added the - lettingres ; e t-i l-ajouta-l'&nission forth of-that-same-7 on ah, de-cette-meme-/ona/i, hors-
from-out-the-f/ie&aft.
11. And-it-came towardhira, I on ah (the brooding dove) at-the-same-time Ereb (as a dove flying off from the raven) and-lo! a-bough of-olive-tree (elevated product of the fiery essence) plucked-of f i n-t h e-mouthits-own (seized by her begetting faculty): thus-heknew, Noah (nature's rest) t h a t-t h e y-lightened, thewaters, from-off-the-earth.
de-la.-thebah.
11. Et-elle-v i n t deverslui, Ylonah, (la colombe g6- ne>atrice) a u-temps-m£me de-VErebe (au retour de 1' obscurite occidentale) e tv o i c i un-rameau d'olivier (une Elevation de Tessence ign£e) d6tach£ dans-le-beca-elle (saisi par sa force conceptive) : ainsi-il-connut, Noah (le repos de 1'existence) que-s'all£geaient leseaux, de-dessus-la-terre.
more, have assumed the part of ignoring it completely. The author of the Latin Vulgate, being unable to do such great violence to the Hebrew text, is contented with changing it, seeing no longer a raven in the word 3^3?, but simply a part of the day and In saying that the dove came back at-even-tide, "ad vesperam".
by, a-bough of-olive-tree ---- This again, is a symbolic expression, to which is given a meaning relative to the one which has been given to the word ru**. If in this one is seen a dove, pure and simple, in the other two will be seen an olive branch, a generative force of Nature, and one is led to understand, an elevation of igneous essence. It is the same with the word *C, which in either case is taken for the beak of the bird, or for the conceptive force of the moral being. Such was the genius of the Egyptian language, whose most secret sources had been opened to Moses.
I have explained in another passage the various significations attached to the word rby, whose root \>y designates, in general, that which is superior, sublime; that which is raised above another
12. Wa-ifahel hod shibe- DHRN D'O* hath iamifm aherlm wa-ishallah arth-ha-Idnah, Wloa n^'J^ lassephah shoub-aelal-o hod.
shesh-maoth shanah ba-ri£- shon b'fehad la-hodesh bararetz, wa-iassar Noah aeth-
iara w'hinneh harbou phe- . j-fD"l^R ^3
nei ha-adamah. T T ": T
thing. The word JVT signifies clearly in its literal sense, an olive, an olive-tree; but it signifies in its figurative, not only oil, but according to its hieroglyphic sense, the luminous essence of a thing. It comes from the root rv.X , which characterizes the essence in general, contracted with the root *', whose object is to depict that which shines and is reflected as the light.
v. 12. All these terms are understood or easy to understand.
v. 13. "ifiXD , in-the-unity . . . . This number is the symbol of the stability of things. Moses uses it twice in this verse, where he indicates the beginning of a new existence and, as it were, the awakening of nature. Attention should be given to the fact that number seven, which characterizes the consummation of things and end of temporal periods, is employed in the preceding verse.
y5tf*na, in-the-very-principle This is the word EN1, to
which Moses adds designedly the extensive syllable ]\ . What I have said concerning this root can be seen in v. 1, ch. I.
12-lD, that-they-wasted The verb D'lPl which appears
twice. in this verse in speaking of the waters, is worthy of notice. It does not signify to be dried up, as the Latin translator has appeared to believe, but to be destroyed, to leave off, to waste, as the Hellenists have better interpreted ^Awre rb CSwp . The Hebraic verb 3*in belonging to the root in, which characterizes elementary, devouring heat, an igneous focus, contains the idea of devastation,
12. And-he-waited yet aseptenary of-days more;
12. Et-il-attendit encore un-septenaire de-jours aut-
a n d-h e-s e n t-forth thatres; et-il-laissa-aller cette- Btime-Ionah, and-not-did-itm£me lonah, et-non-pas eladd t h e-repairing towardla-ajouta le-retour vers-lui him again. encore.
13. Et-ce-fut dans-1'unite" e t-s i x centaines de-mutation-temporelle, d a n s - 1 eprincipe au-premier du-renouvellement - lunaire-que-s' userent (se d£firent) leseaux de-dessus-la-terre: etil-eleva, Noah, le-comble de- IsL-thebah, et-il-consid4ra etvoici! qu'elles-s'usaient (les eaux) des-faces de P616- ment-adamique.
unity and-six-hundreds ofrevolving-c h a n g e, in-thevery-principle, by-t h. e-f irst of-the-moon-renewing, that the y-w a s t e d, the-waters, from-off-the-earth : and-hereared-np, N o a h, the-sheltering^o f-t h e-thebah, andwasted (the waters) fromoff-the-faces of-the-adamic.
of ravage, of total exhaustion. The word waste renders the Hebrew with exactitude.
"ID^, and-he-reared-up This expression is very remarkable. Whether one takes the radical verb TIC, or one of the compound radical verbs TiC" or TD3, it will always signify to rear up, in the sense of instructing, educating, training in knowledge. Moses, in making use of this amphibological expression, with regard to a sheltering has no doubt had the intention of making it understood, that the word nC3tt, ought not to 'be taken in the literal and material sense which it presents at first glance. All that I can do as its interpreter, is to acquaint one with its purpose. I have said that the thebah, to which belongs this shelter or this vaulted superficies, was neither a boat nor an ark, nor a coffer, but a mysterious refuge.
that Moses puts it in its place, and that his translators have been wrong in confusing it, as they have done, with the verb 2*.in, of which I spoke in the preceding verse. It was essential before announcing the drying up of the land, to say that the waters, having
s h e n i b'shibehah w-hesherim idm la-hodesh ibeshah ha-aretz.
sel-Noah Paemor:
b a n e i-cha w-neshei-banei- 6ha aitha-cha.
grown less and lees, or destroyed, had disappeared from its surface. If one will give attention to the gradation which the hierographic writer observes, from the great swelling which causes the deluge to the entire disappearance of the waters, it will be found wonderful. He first says in v. I, that the waters were checked 132?*; and soon in v. 3, that they restored themselves as formerly, IDE*; these two Hebrew words are constructed and employed with such an art that they have been judged the same; they differ only by the sign of interior action 2, which in this one has replaced the assimilative and centralizing sign D, which is found in the other. Next, In v. 4 and 5, the waters experience a sort of libration, of periodic movement of going and coming, and as it were, of flux and reflux, ^n D'EI and Ticm ^ftp) , which seems to depict, in particular, the effect of the seas, and in general, that of a colossal tidal wave. Then the waters become more and more abated, l^pn and l^p , even as it is said in v. 8 and 11; and when at last they are wasted by this sort of friction, done away with, entirely exhausted, IDin , the land is dried up, yixn nEDs . Let the reader who recalls with what obstinacy Moses has been reproached for his bad natural philosophy, examine this gradation and see if these reproaches would not apply better to his slanderers.
v. 15. ID VI, and-he-informed-by-the-speech The two con-
14. And-i n-the-moon-reuewing the-second, in-theseven and-twentieth day ofthat-renewing, was-dried-up
14. E t-dans-le-renouvellement-lunaire le-s e c o n d, dans-le-vingt-septieme jourd e-c e-renouvellement f u tsechee la-terre.
15. And-he-informed-bythe-speech, HE-the-Gods, toward-Ar o a h, pursuing-t osay:
16. Issue from-t h e-thebah (sheltering place), t h o u, and-the-intellectualwife-of-theee (thy volitive faculty) and-the-issued-offspring-of-thee a n d-the-corporeal-m a t e s of-those-offspring-of-t hee (their natural faculties), together-
15. Et-il-informa-par-laparole, L u i-les-Pieux, envers-Noah, selon-ce-dire :
16. Sors (produis-toi en dehors) de \a-tJicbah, toi, etlafemme-intellectuelle-a-toi (ta faculte volitive), et lesflls-a-toi (tes productions manifestoes), et-les-6pousescorporelles des - fils - a - toi (leurs facultOs physiques), ensemble-toi.
tracted roots "I2"3"l, one of which designates a course and the other a production, form the compound ID"), which signifies literally an effusion, that is to say, an exterior thing by means of which an interior thing is made manifest. In a restricted and physical sense, it is a thing, an affair, an object, a word: in a broad and moral sense, it is an idea, a speech, a discourse, a precept, etc.
v. 16. XX, issue The word issue renders well the Hebrew.
I have explained in v. 12 ch. I, the origin and force of this verb, the application of which is here of the highest importance.
v. 17 and 18. All these terms have been explained: if I give them an acceptation a little different from what they seem to present, it is so that the reader may be able to grasp belter the inner meaning, and that he may become familiar with the genius of the Hebraic tongue in particular, and in general, with that of the primitive tongues. For the writers of these remote times, restricted to the narrow limits of an original tongue, having only a small number of words at their disposal, and not being able to draw elsewhere the
17. Chol-ha-b.ai.ah asheraith-dha michol-bashar bahoph ba-behemah w-b'cholha-remesh ha-romesh halha-aretz, hawtzea aith-cha w-shartzou ba-aretz w-pharou w-rabou hal-ha-aretz.
banal-6 w'aisheth-6 w-neshei banai-6 aith-6.
19. Choi-ha-haiah 6hoi-
ha-remesh w-c h o 1-ha-hoph dhol romesh hal-ha-aretz lewishephehothevhem iatzaou min-ha-thebah.
; ronrrfC
expressions \vhich they needed, were obliged to attach to each of these words, a considerable number of analogous ideas, literally as well as figuratively: therefore, they were careful to examine the root, following the etymological science which for them held the place of erudition. It cannot be doubted, in reading the Sepher of Moses, that this extraordinary man, initiated into this science by the Egyptian priests, possessed it in the highest degree.
v. 19. e.Tnncrft1?, after-the-tribes-their-own __ Two distinct roots enter into the composition of this word. The first EE, characterizes every thing united and forming, so to speak, a moss: the second, H£ , on the contrary, designates everything which opens to embrace a greater extent, to envelop and to include as a net, for
17. All-living^life whichtogether-thee, fro ni-everybodily-shape, b o t h-in-fowl and-in-quadruped, and-int h e-w h o 1 e-creeping-kind, earth, let-i s s u e togetherthee: and-let-them-pullulate in-the-earth, and-teem andbreed-multiplying upon-the-
18. A n d-he-issued-forth (he waked out) he-Noah, a n d-t h e-offspring-of-h i m , a n d-t h e-volitive - efficient - might-his-own, and-the-corporeal-faculties o f-t h e-of fspring-of-him, together-him.
born-life, the-whole - creepfowl, everything - crawlingalong upon-the-earth, afterthe-tribes-their-own issued forth from-the-t/iefoaft.
17. Toute-vie-animale laquelle-est ensemble - toi, detoute-forme-corporelle, e ngenre-volatile, e t-e n-quadrupede, et-en-tout-genre-reptiforme serpentant sur-laterre, fais-sortir ( produire dehors) ensemblc-toi; ct-qu' ils-pullulent en-la-terre, etfructifient, e t - multiplient sur-la-terre.
18. Et-il-sortit (il se reproduisit au dehors) lui- Noah, et-les-productions-alui, et-la-facult6-volitive efficiente-a-lui, et-les-facultescorporelles-des-productionsa-lui,ensemble-lui.
19. Tout e-l'animalit6- terrestre, toute-Pespece-reptiforme, et-toute-l'esp6ce-volatile, t o u t-ce-qui-se-meutd' im-mouvement-contractile sur-la-terre, selon-les-familles-<Veux, sortirent (se produisirent hors) de-la-Mebah.
example. United to form the word nCES, they depict, in the most energetic manner, the formation of the family, the tribe, the nation, which, departing from a central point embraces a greater extent. This word, inflected by the directive article b, is here used in the constructive plural, and united to the nominal affix DH.
v. 20. nDT?:, an-offering-place The word HX which designates in Hebrew, a sacrifice, being governed by the sign of exterior and plastic action tt, characterizes a place destined for sacrl-
mi-chol ha-bemah ha-teho-
rah w-mi-chol ha-hoph ha- • rON^D ri^
tahor: wa-iahal holoth ba-
inizzebbeha.
iaomer IHOAH nallibb-o loa- ^P^"^ W"7^ HlH
aossiph Tkallel h6d aeth-ha- 113173 nO"lNH"nN 1U adamah ba-hobour ha-Adam T ^
mi-nehurai-6 : w-loft aossiph nlDH1? "11J7 h6d 1'hachoth 33th-chol-hai cha-asher hashithi.
fice, an aZfar. I should not have noticed this word, which otherwise offers nothing difficult, if I had not believed to give pleasure 'to the reader, in showing him that its root DT, is not used in this sense In Hebrew, that it does not appear even of Egyptian origin, and that it ie necessary to penetrate as far as the Ethiopians to find it. The verb Hl]Jh (za&ft), signifies among this ancient people, to sacrifice; and I quite believe that its origin goes back to a very remote time when Sabaeanism flourished in that country. At the epoch when Moses employed the word POT , it was already ancient enough to be naturalized in the Egyptian tongue without preserving the idea of its origin, which no doubt would have appeared profane to this theocratic legislator.
rby ^>jri, and-he-raised-up a-rising-sublimation Both the noun
and the verb which the hierographic writer uses to express the action of Noah sacrificing to the Divinity, issue alike from the root ~?y, which characterizes every thing which is raised with energy, which mounts from a low iplace toward a higher, which is exhaled, which is sublimated chemically, evaporates, is spiritualized, etc. This expression merits close attention in its hieroglyphic sense.
20. And-he-erected Noah, fro m-every-quadruped ofthe-purity, and-from-everyfowl of-the-purity, a n d-heraised-up a-rising - sublimation fro m-t h a t-of feringplace.
IHOAH, that-fragrant-breatb of-sweetness ; a n d-he-said, IHOAH, inward-the-hearthis-own, n o t-will-I-certainly-add the-cursing yet-again the-adami c-for-the-sake- Adam' s because-it-framed, the-heart of-that-collectiveman, evil, from-the-firstling-impulses-his-own : andnot-will-I-certainly add yetagain the-smiting-so-1 o w a 1 1-earth-born-life such-asthat I-have-done.
20. Et-il-edifia, Noah, IHOAH; et-il-prit de-toutquadrupede de-la-p u r e t e, purete; et-il-eleva une-e!6- vation (il fit exhaler une exhalaison ) d e-c e-lieu-desacrifice.
21. Et-il-respira, IHOAH, c e t-esprit-odorant de - douceur; et-il-dit, IHOAH, devers-1 a-coeur-sien, non-pasj'ajouterai - certainement F action-de-maudire encore la-terre-adamique dan s-lerapport-d'^lrfam, car-il-forma, le-coeur de-cet-hommeprem'ieres - impulaions-siennes: et-non-pas-j'ajouteraicertainement encore Factm e n t toute-l'existence-£lementaire de-meme-que j'aifait.
v. 21. iwnX, that-fragrant-breath.... This noun as well as the verb which precedes it, are both attached to the root cm, of which I spoke in v. 2, ch. I. But it must be noticed that in the word PT"), the sign of potential manifestation has replaced the sign of the convertible link.
not-will-I-certainly-add __ The root r,D, indicates any capacity whatever; employed as verb it signifies that an action already done is continued, or that it takes place again. The iterative syllable re, which we take from the Latins, put at the head of a verb, renders quite irell this Hebraic idiomatism. Thus, for example, when in v. 12 of this chapter Moses says, in speaking of lonah,
aretz zerah w-katzir w-kor T
wa-hom w-kaltz wa-horeph w'lom wa-lai.lah loa ishebbothou.
and not-did-it-add-the-returning ; we would say, and it did not return.
"lU*1 , it-framed I have explained as much as possible for
me, this difficult word of the Hebraic tongue in v. 7. ch. II.
2"), evil As this word offers no difficulty either in the
literal or in the figurative sense, I have not dwelt upon it until now. Its etymology is so very simple. The hieroglyphic meaning only, is very profound. Its etymological composition results from the sign of movement proper "), united to the root 21, not used in Hebrew, and changed in its analogue 12 to signify literally, every bending, obliquity, inclination, declination of things; and figuratively, every perversity, iniquity, moral depravation. The hieroglyphic meaning is drawn from the symbolic union of the signs of movement proper and material sense. The Arabic analogue £\JJ, characterizes that which leaves its path, its sphere, by a disordered movement; that which bends, twists or is perverted. The Chaldaic expresses this word by ETD , which is the analogue of the Samaritan ***fjfe , of •which I have spoken. The Teutonic &6s is the exact copy of the Chaldaic, of which the Latin vitium is a derivative.
I""l23tt , from-the-firstling-impulses-his-own The root 213 develops every idea of impulse given to a thing to agitate, to stir it, to draw it from its torpor. This root, united by contraction to the elementary root 1>*, forms the word "123, which is taken in a broader sense for elementary impulse, and in a more restricted sense, for youth and childhood.
v. 22. The terms of this verse are not difficult. I shall limit myself to giving briefly the etymology, as much to satisfy the curiosity of the reader, as to show him how the hieroglyphic meaning can pass to the figurative and to the literal, for nearly all these terms have been hieroglyphic in their origin.
all-the-lights of-t he-earth jours de-la-terre (les mani-
( phenomenal universal festations lumineuses, ph6-
light's manifestation), seednom6niques), le-germe et-
time and-harvest, and-cold Ia-r6colte, et-le-froid et-le-
and-heat, and-summer andchaud, et-l'ete et-1'hiver, et-
winter, and - day and-night le-jour et-la-nuit non-pas-
shall-not sabbathize (shall septeniseront (ne cesseront
not cease). pas).
JTlT , seed-time: that is to say, the dispersion, the division, the attenuation of evil; as is proved by the two contracted roots jn~")f»
VXp, harvest: that is to say, the term, the end of pain, of agony; as can be seen in the two contracted roots 1^*yp.
•ip, cold. This root contains in itself the idea of that which is incisive, penetrating, stiff, strong, etc.
Dn, heat. I have frequently had occasion to speak of this root which is attached to that which is inclined, bent, restricted, scorched, etc.
y*j? , summer. This is the root yp , expressing the term, the summit, the end of all things; to which the sign of manifestation has been added.
ppn, winter. These words are composed of two contracted roots ••)TT")n, one of which, in, characterizes elementary heat; the other *yn, expresses the action of breaking, of interrupting, of striking, etc. Winter is therefore, in Hebrew, the solution, the rupture of elementary heat, as summer is the summit and the end manifested. Cold is therefore, a thing that is keen, penetrating, straight and clear; and heat, on the contrary, a thing obtuse, enveloping, bent and obscure. Seed-time can therefore be considered as a thing destined to divide, to attentuate evil more and more. One realizes how far the exploration of these hieroglyphics and others similar, might lead into the physical and metaphysical ideas of the ancient Egyptians.
I have firm reasons for thinking that this twenty-second verse and perhaps a part of the twenty-first, are foreign to Moses; I believe them to be a fragment of an early commentary passed from the margin into the text.
SEPHER BER^ESHITH , Q JTtPiOD ")DD
1. Wa-lbarech JSlohlm wa-iaomer 1 a-h e m, phrou w-rebou, w-milaou seth-ha-
T
!Q*yj
on1?
hith-dhem Ihieh hal-cholhaiath ha-aretz w-hal-chol hoph ha-shamaira b'chol asher thiremoth ha-adamah w-b'chol-deghei ha - iam b' Sed-chem nithanou.
tr'onn
plained.
All the terms in this verse have been previouslj ex-
v. 2. DDK1*tt1 and-the-dazzling-brightness-yours ---- The Hellenists and their imitators who have seen in the word NYitt an expression of terror or fright, have therefore rendered Noah and his productions, as objects of fear for terrestrial animality; but this is not what Moses has intended. The root of this word is Y.X light, whence "T,N?2, splendour, brightness, a torch. The verb JOIS which is formed from it signifies to rule by its lights and not to terrify. One finds in Chaldaic the word X172, and the analogues in Syriac and in Arabic to designate, a master, guide, lord. From this word is formed the Latin "maritus", from which comes the French wart (husband), that is to say exactly, the torch, the enlightened guide of the woman: name given at first out of respect or flattery but which habit has finally distorted utterly.
I must admit that the Samaritan translator had already corrupted the meaning of Moses before the Hellenists, since rendering the word
' which desiSnates a gigantic formidable object, he
GENESIS IX. COSMOGONIE IX.
t h e-Gods, the-selfsamenessof-Noah, and-that-of-the-offsaid unto-them: breed andmultiply, and-fill the-selfsameness-of-earth.
brightness-yours, a n d-thedreadful-awe-o f-y o u shallbe u p o n-the-whole-animality ear t h-born, and-uponevery-fowl of-heavens, inall that can-breed from-theadamic-pristine-e 1 e m e n t, and-in-every-fisli of-the-sea : i n t o-t h e-hand-yours theywere-given-over.
1. Et-il-b6nit, LUi-les- Dieux, rips6it6-de-Aroff/t, etcelle-des-emanations-a-1 u i ; et-il-dit-a-eux : fructifiez etmultipliez et-remplissez-entierement I'ipseit6-terrestre.
louissante-v 6 t r e, e t-le-respect-terrifiant-a-vous, sera s u r-toute-ranimalite-terrestre et-sur-toute-1'espece-volatile d e s-r6gions-e levies; dans-tout ce-qui recevra-lemouvement-originel de-l'61ement-adamique, e t-d a n s - tous-les-poissons de-la-mer ; sous-la-main-a-vous, ils-ont-
had effaced this Imposing light, whence the hierographlc writer causes the respect of animals for the posterity of Noah to be derived.
v. 3. I have nothing more to say upon the meaning of these words; except that animal life is given as food to Noah and to his posterity, which had not been done with regard to that of Adam. This life is given to them the same as the green herb, 2~y pV3 . Here the assimilative article 2 is used in the most picturesque, and in the least equivocal manner: the root TjX, makes, in the following verse, an effect no less striking, as adverbial relation.
v. 4. IWTjX, but-the-bodily-shape.... I regret assuredly the
3. Choi-re mesh asher houa-hal la-chem i.hieh 1' achelah: ch'i.erek hesheb nathathi la-chem aeth-dhol.
hesh-6 dam-6 lo& thaochelou.
trouble that the Hellenists have taken to disguise the force of this verse and the ensuing ones; I would gladly imitate the discreet complaisance of the Latin translator, who has chosen to pass in silence the words which perplexed him; but at last it is necessary that Moses be translated. If this extraordinary man has said things which alarm the rabbis, or which shock their pride, he has also said things which ought to make them proud: thus is everything balanced. Long enough have these magnificent tableaux been degraded by the sorry caricatures which have been made of them. They must be known in their original conception. The disagreeable truths to be met with here are nothing in comparison to the false or ridiculous things which the copyists have introduced.
In fact, this is beyond doubt: Moses, by the mouth of the Divinity, forbids the posterity of Noah to feed upon corporeal substance, the similitude of that which his soul bears in himself, that is to say, the very flesh of man. Certainly one should regard this decree only as a general law which concerns the entire human race, since it is also addressed to the posterity of Noah, which here represents mankind; but in supposing that the Hebrews might be found at that time in circumstances lamentable enough to have required it, I must apprise the modern Jews, if anything can console them for this, that not only had Zoroaster already made this decree to the Parsees, a people today very pacific, and who even abstain from the flesh of animals; but that he had moreover, commanded them to confess having eaten human flesh, when this had happened; as can be seen in the Jeschts sad£s, traduit par Anquetil-Duperron (p. 28, 29, 30 et suiv.).
which-is itself-life, to-you vant qui-a en-soi 1'existence, shall-be for-food : even-asa-vous sera pour-aliment: the-green herb, I-have-given de-m e m e-que-la-verdoyante unto-you together-all. herbe, j'ai-donn6-a-vous ensemble-tout.
4. B u t-the-bodily-shape- 4. Mais-la-forme-corpor - having by-the-soul-itself, elle-ayant dans-1'ame-sienne the-likeness-its-o w n, not- I'homog6n6it6 (la similitushall-you-feed-upon. de) a-elle, non-pas-vous-con-
sommerez.
I shall not expatiate upon this subject as I shall doubtless have occasion to treat of it elsewhere. I pass on to the explanation of the verse under consideration.
Moses, after having likened all terrestrial animality to the green herb and having given it as food for the posterity of Noah, opposes to the assimilative article 3 which he has just used, the adverbial relation ~X, thus giving a contrary movement to the phrase, restrictiog with greatest force, and making exception of that corporeal form which receives its likeness from its soul by means of blood. For in whatever manner one may examine the words which compose this verse, here is their meaning; one cannot interpret them otherwise without mutilating them or making them utterly unrecognizable.
When the Hellenists have said, ye shall not eat the flesh which is in the blood of the soul: xpta iv Hifmri ^i^i ; they have not only misunderstood the true signification of the word DT by limiting it to signifying only blood, but they have again overthrown all the terms of. the phrase, by attributing to this word the mediative article 3 which belongs to the soul in the Hebrew text, and by suppressing the two nominal affixes which make the corporeal form ")S?D, dependent upon sanguineous homogeneity i?3*l , residing in its own soul, ".EC3D.
When the Latin translator has said, ye shall not eat the flesh with the blood, "camera cum sanguine", he has, like the Hellenists, •wrongly interpreted the word m ; he has given it a relation that it has not, and finally, he has suppressed entirely the word EE3 , soul, not knowing wbat to do with it. The great difficulties of this verse
5. W'adh aeth-dime-chem
and those following consist, first, in the meaning which Moses has attached to the word O"l; secondly, in the manner in which he has made use of it.
The word does not signify literally blood, as the Hellenists have wished to make it believed and as Saint Jerome has believed; but, as I have already said elsewhere, every homogeneous thing, formed by assimilation of similar parts, and belonging to the universal organization. If this word, taken in a restricted sense, designates blood, it is because, following the Egyptian ideas of natural philosophy, the blood was regarded as formed of homogeneous molecules, united by an universal, assimilative force, serving as bond between the soul and body, and in consequence of the laws which preside at the organization of beings, of designing exteriorly the corporeal form, according to the impulse which it receives from the efficient volitive faculty, inherent in the soul.
Whatever opinion one may take of these ideas of natural philosophy it is not my purpose to discuss their advantages over those of our modern physicists; it is enough for me on this occasion, to bring them out and to state that they were all contained in the word D"l , by virtue of its hieroglyphic composition. When this word designated blood, it was in its quality of assimilative link between the soul and body, of organizing instrument, as it were, destined to raise the edifice of the body according to the plan furnished by its soul.
Now, in this instance the hierographic writer has made use of its literal, figurative and hieroglyphic sense to its fullest extent, by means of a oratorical figure of speech peculiar to the genius of the Hebraic tongue, and which I have already explained several times. There is no translation in any modern European tongue which can •wholly express his thought. All that I can do is to present it so that an intelligent reader can penetrate it readily.
Let us listen now to the Samaritan translator; he has not de-
5. For that-sanguineous- 5. Car cette-assimilation-
likenessjours (which acts sanguine-a-vous (qui est)
according) t o-t he-so u 1 sselon-les-ames-v6tres, je-re-
yours I-will-prosecute fromchercherai d e-1 a-m a i n de-
the-hand of-every-living : I- tout-vivant : je-rechercherai-
will-prosecute-it (I will elle (j'en poursuivrai la
avenge it) and-from-thevengeance) et-de-la-main d'
hand of-Adam (collective Adam (Phomme universel) ;
of- Aish (intellectually indihomme individualist par sa
viduated man) brother-ofvolont£) frere-a-lui, je-re-
him, I- will-prosecute thatchercherai (je vengerai)
v e r y-s o u 1, universal-likecette-meme-ame-adamique.
viated greatly from his model: and he has been abandoned by the Hellenists who did not wish so much clarity. Here is his entire phrase interpreted word-for-word.
However the form-corporeal-
by.the-soul-its-own a d a m i c . not-shall-you-consume.
That is to say, you shall not eat of the animal substance assimilated .by the soul of universal man. This seems clear. The following verses will complete its evidence.
v. 5. In this verse the Divinity announces that it will avenge this blood assimilation, analogous to the adamic soul, that is to say, plainly, that it will avenge the human blood shed, ,TPr^3 V12, "at
the hand of every living being" DIKn VE1, "and at the
hand of universal Adam" l*r»X E*K V» "at the hand of intellectual Aish, his brother" I urge the reader to observe, besides the proofs which I have just advanced, the irresistible proof of the distinction which I have established according to Moses, between Adam, universal man, mankind, and Aish, intellectual man, individualized by his volitive faculty. This hierographic writer naming them together in this verse, is careful not to confuse them, as his translators have done. On the contrary, he designates the one as brother of the other.
hashah a3th-ha-Adam.
bou, shirtzou ba-aretz, w-rebou b'ha.
ael-Noah w'sel-banai-6, aith-
9. Wa-ani hin-ni mekim
chem.
v. 6. This verse contains a terrible mystery, which Plato has very clearly understood and developed very well in his book of Laws. I refer the reader to it in order to avoid commentaries. As to the terms themselves, they have either been already explained or they offer no kind of grammatical difficulty.
v. 7. CHXV and-ye-collective-self . . . . The designative rela-
tion PiX, taken substantively and invested with the collective sign D, is applied here to Noah and to his productions; that which gives to the apostrophe a force that no translator of Moses has made felt.
DD 1311, and-spread-yourselves on-it.... It must be observed that the verb n*.2l , is employed twice in this verse. The first, in the sense of growing in number; the second, in that of growing in power; so that it is difficult to say whether the mediative article 3, employed with the nominal affix n, to designate the earth, in-
6. The-shedding-one thesaguineou s-likeness of- Adam (mankind) through- Adam t h e-blood-his-own s h a 1 1-be-shed : because-inthe-universal-s h a d o w of- HiM-the-Gods HE-made theselfsameness-of-Adaw.
7. And-ye-collective-self ! fructify and-increase-innumber; breed in-the-earth, and-spread-yourselves on-it.
8. And-he-declared, HE- the-Gods, unto-Noah, andunto-t h e-offspring-of-h i m, together-hi m, pursuing-tosay:
9. And-I, lo-I-am causingto-stand-substantially t h ec r e a t i n g-might-mine together-you, and togetherthe-seed-yours, after-you.
6. L'epandant (celui qui epandra) rassimilation-sanguine d'Adam (le regne ho- Adam le-sang-a-lui seraepandu : c a r-dans-1'ombreuniverselle de-LUi-les- Adam.
7. Et-vous-existence-universelle! fructifiez et-multipliez: propagez-vous en-laterre, et-etendez-vous en-el-
8. Et-il declara, LUi-les- Dleux, envers-^oa^ et-envers-les-emanations-jl-lui, ensemble-lui, selon-ce-dire :
9. Et-moi, voici-moi faisant-exister-en-substance laf o r c e-creatrice-mienne ensemble-vous et-ensemble-lageneration-v6tre, aprds-vous
dicates simply that the earth will be the place, or the means of this
All these terms are understood. , causing-to-stand-substantially
v. 9. D*ptt, causing-to-stand-substantially ---- This is the verb D'lp, used according to the excitative form, active movement, continued facultative. For the meaning which I give it, refer to the history of this important root, v. 4, ch. II.
"JV^D-nX, the-creating-might-mine __ See v. 18, ch. VII. If one glances at the vulgar translations, he will see the Divinity, (instead of the power or creative law which It gives to Noah and to
10. W'seth-chol-nephesh ha-haiah a s h e r aith-chem ba-h 6 p h ba-behemah w-b' ehol haiatli ha-aretz aithchein mi-chol lotzeai. ha-thebah 1'chol haiath ha-aretz.
DpflN "VPlt n»n
"WJ»
11. W a-hokimothi asth- - berith-i aith-o hem w-loa- Ichareth dhol-b a s h a r hod heth ha^retz.
12. Wa-faomer ^Elohlm zoath aoth ha-berith asher ani nothen bein-t w-beinelc h e m w'bein chol-nephesh haiah asher aith-6hem 1'doroth holam,
his productions according to the Hebrew text), consenting with them and with all the animals coming out from the ark; and following the Hellenists and Latin interpreters, he will see a sort of pact, treaty or alliance, the articles of which it is none too easy to conceive.
v. 11. ni3'"XVl, and-no-more-shall-be-cut-off __ This is the verb n*i"O, used according to the positive form, passive movement. This verb, which signifies literally to arrest the scope of a thing, 18
soul of-life w h i c h-was together-you, in-the-fowl, inthe-quadruped, a n d-in-thewhole animality earth-born, together-y o u, amongst-all the-issuing-b e i n g s of-thethcbah, including-thewhole aniinality of-the-earth.
11. An d-I-will-cause-toexist-i n-a-material -shape that-creating-might-inine, together-y o u ; an d-no-moreshall-be-cut-o f f every-corporeal-shape again, throughswelling; and-no-more-shallbe yet a-flood for-the-destroying-quite-o v e r o f-the-
(symbolical sign) of-thecreating-might which I-am 1 a y i n g-down betwixt-me which-shall-be together-you unto-the-ages of-the-boundless-time.
auie de-vie, laquelle-etait ensemble-vous, eu-genre-volatile, en-quadrupede, et-ent o u t e animalite terrestre, ensemble-vous, parmi-tousles-provenans d e-1 a.-thebah, comprenant-toute 1'ammalite terrestre.
dans-l'ordre-mat6riel cetteloi-creatrice-mienne, ensemble-vous; et-non-pas sera-retranchee tout e-forme-corporelle encore, par-1'eau dela-grande-intumescence : etnon-pas-sera encore unegrande-intumescence p o u r- Ia-d6pression (la destructtion) de-la-terre.
12. Et-il-dit, LUi-les- Dieux, ceci-est le-signe de- Ia-loi-cr6atrice laquelle jesuis mettant entre-moi etentre-vous, e t-entre-toute ame de-vie, laquelle-sera ensemble-vous aux-Ages de-l' immensite (des temps).
formed of the two contracted roots HTIS of which the one, "O. contains the idea of that which grows, rises, unfolds; and the other. FP , expresses on the contrary, that which chains, arrests, coagulates, etc.
this facultative whose signification can here be of some import-
ft6th berith beta* w^bein ha-
hanan hal-ha-aretz w'nirathah ha-kesheth b' hanan. : BV? n^P?
hesh haiah b'chol-bashar w- Q»J mabboul 1'shaheth dhol-bashar.
ance. The root p develops in a general sense, an extension of itself, an enlargement: in a particular sense, it is a gift, a largess. Preceded by the verbal adjunction J , it expresses the action of putting in the possession of another, of delivering for his disposition, of giving. It is to this latter meaning that the facultative tt is related.
v. 13. Tn&pTlX, that-boiv-mine ---- The root of the word a low, is not found in the Hebrew tongue; it must be sought for in the Arabic ^,15, in which it is a kind of idiomatic onomatopoeia. It is from the word ^ ^ a "bow, that the Hebrew Is formed as feminine derivative.
pl>D , in-the-cloudy-expanse __ I beg the reader to recall what I have said concerning the extraordinary root "px, which sometimes characterizes indefinite being, the world, and sometimes void, nothingness. If this root, conceived as characterizing void, loses its radical vowel K to take J> which designates the material sense, then it seems that void itself is corporified and becomes palpable. It is a heavy air, an obscure vapour, a lugubrious veil, thrown over
h a v e-1 a i d-d own in-thedans Pespace-n6buleux ; et-
cloudy-expense; and-itil-sera pour signe de-la-loi-
shall-be f o r-t o k e n of-thecrSatrice entre-moi et-entre
creating-might betwixt-me la-terre. and-betwixt the-earth.
the-clouding-mine the-cloudy-expanse, upon-the-earth, that-shall-be-seen t h e-bow in-the-cloudy-expanse.
15. And-I-will-remember t h a t-creating-law which-is betwixt-me and-betwixt-you, and-betwixt all-soul of-life i n t o-a 1 1-corporeal-shape;
a n d-n o t-shall-be-there anagain (a coming back) ofthewater's great-swelling todepress (to destroy, to undo) every -corporeal -shape.
14. E t-c e-sera-dans-Paction-mienne d'obscurcir 1'e* pace-n6buleux s u r-la-terre, qu'il-sera-vu Pare dans Pespace-n6buleux.
15. E t-je-me-rappellarai cette-loi-cr£atrice laquellesera entre-moi et-entre-vous, et-entre-t out e-ame de-vie, en-toute-f orme-corporelle ; et> non-sera un-encore (une re*- volution nouvelle) des-eaux
d e-1 a-grande-intumescence pourdSprimer ( ablmer) toute-forme-corporelle.
the light. Now, this is what the root ]y signifies properly. In its state of verb it develops the action of obscuring, covering, hiding, obstructing; fascinans oculis. In its state of noun and united to the syllable ]\ it designates nebulous space and all clouds in particular.
style, derives the verb from the same root as the noun and uses them together. The effect of his phrase is here very picturesque, but the thought that it contains is again most profound. This thought is of such a nature that it cannot be explained. All that I can say is, that in the same action of obscuring the earth, the Divinity, according to this hierographic writer, places the striking
w-bein chol-nephesh halah b'chol-bashar as her hal-ha-aretz.
17. Wa-iaomer ael-Noah zaoth adth ha-ber- 1th asher hokimothl beto-1 w-beiji dhol b a s h a r asher hal-ha-aretz.
18. Wa-lhiou benei-Noah rQflprf 0 D'KV'n rtT'-lp ha-lotzeaim min-ha-thebah :
Shem w-Ham wa-Japheth: *$ ^ DCT) n?TT DCT1
w-Ham houa abi Chenahan. •
token of might, or the creative law which he gives to Noah and to his posterity.
v. 15. Til? an-again The root Ttf, expresses the idea of
a return to the same action, as I have announced in v. 19, ch. IV. It is ordinarily employed as adverbial relation; but in the example here referred to, it appears with the force of a real substantive
governing the words blDtt^ D^TSH, the-waters of-the-great-swelling
This is what has determined me to make a substantive of the word again, to express exactly the Hebraic phrase.
v. 16 and 17. All these terms are understood.
detail, the etymology of the proper names of Noah's three sons,
16. And-t her e-shall-b e t h e-b o w in-the-cloudy-expanse ; a n d-I-will-look-upon-it, to-remember the-creating-law (laid down for) aboundless-time, betwixt HiM-the-Gods, and-betwixtall-soul of-life, in-every-corporeal-shape, w h i c h-is onfche-earth.
Gods, unto-Noah, this-is thetoken of-the-creating-might which I-caused-to-exist-substantially between-me andbetween every-corporealshape, whic h-is on-the-
spring) issuing fro-m-thethebah (sheltering abode). Shem (all that is upright and bright), Ham (all that is dark, curved and heated) aud-Japheth (all that is extended and wide) : then- Ham was-himself, the-father of-Chanahan (reality, material existence.
16. Et-il-sera, Tare, dans- Tespace-uebuleux ; et-je-considererai-lui pour-rappeler la-loi-creatrice de-1'iininensi te-d e s-temps ( existante ) entre-LUi-les Dieux, et-entre-toute ame-vivante, danstoute-forme-corporelle q u iest sur-la-terre.
Dieux, a Noah, ceci-est les i g n e de-la-force-creatrice laquelle j'ai-fait-exister-substantiellement entre-moi ete n t r e toute-forme-corporelle qui-est sur-la-terre.
18. Et-ils-furent les-fils de-Noah (ses emanations) les-sortans de-l&-thebah (la place de refuge), Shem (ce qui est elev6 et brillant). Ham (ce qui est incline, obscur, et chaud) et-Japheth (ce qui est Stendu) : or-Ham fut-lui-meme, pere de-Chanahan (la realitS materielle, 1'existence physique).
Shem, Ham and Japheth: here is a fourth, Chanahan, whose signification merits all the attention of the reader. Although Moses declared him son of Ham and that he ought, as to his extraction to he considered such, we shall see nevertheless a little further on, that this writer speaks of him as a real son of Noah, thus associating him in the most expressive manner with Ham from whom he issued. It is because Ham and Chanahan are but one sole and same thing,
nei.-Noah w-m'aelleh nephetzahchol-ha-aretz.
20. Wa-iahel Noah Aish ha-adamah wa-ittah charem.
one sole and same cosmogonic personage, considered under two different relations. Chanahan once produced by Ham, becomes Ham himself. This name comes from two distinct roots: p and ^J>. By the first, p, should be understood all that which enjoys a central force sufficiently energetic to become palpable, to form a body extended in every sense, to acquire solidity. This root has many analogies with the one of which I have spoken in explaining the name of Kain. The only difference which exists between them is that }p, being especially animated by the sign of potential manifestation in "pp, has a force of usurpation and of transmutation in its proper nature, that the other "jp, has not. This one seems reduced to a force of inertia which leaves it only an existence purely passive and material.
Employed as substantive, the root }p develops the idea of that which pertains to the reality of things and to their physical essence. As verb, it expresses the action of fixing and affirming, of placing and arranging, literally as well as figuratively.
The second root from which the name of Chanahan comes, is ]y , which, according to the analysis that I have made in v. 13 of this same chapter, should be understood as a sort of nothingness, of materialized void, depicted by a heavy air, an obscure vapour, a dismal veil, etc. So that by now uniting the roots in question, according to their different significations, we shall find in ]yfi , the expression of a realized nothingness, of a shadowy air made solid and compact, in short, of a physical existence-
This physical existence sometimes taken in good or in bad fense, has furnished a great number of figurative expressions for the Hebraic tongue. The one most used is that by which one has designated, by the pame name of ^23, artisans and merchants; that is to say, those who are trained in real or physical things, who traffic
19. Three-were those the- 19. Trois-furent ceux-te o f f s p r i n g of-Noah, andles-fils (les etres emanes) through-t hose was-shared de-Noah,- et-par-ceux-l£ futthe-whole-earth. partag^e toute-la-terre.
20. And-he-released (set 20. Et-il-delivra (rendit free, redeemed forcibly), & la liberty degagea avec ef- Noah, the-intellectual-m a n fort) Noah, 1'homme-iaitelof-the-adamic-ground ; andlectuel de Pel6ment-adamithus-he-tilled what-is-lofty que; et-il-cultiva (ainsi) ce- ( spiritual heights). qui-est-£lev6 ( les productions
spirituelles).
in, and maintain their existence from them: it has been, in the course of time, the cause of unenlightened or prejudiced interpreters believing that the son of Ham had been the father of merchants and perhaps himself a merchant.
v. 19. No difficulties here.
T. 20. bm, Andrhe-released The Hellenists, ever en-
grossed in restricting to the most insignificant and most trivial sense, the magnificent thoughts of Moses, instead of seeing Noah, the preserver of elementary existence, giving liberty to the human intelligence, weakened and held captive not only through the degradation of the earth, but by the terrible catastrophe which had taken place, far from seeing him restore birth to that intellectual man whom the vices of humanity had brought near to death, as far as death can be approached by an immortal essence; the Hellenists, I say, see in their Noah only a man of the fields who plants the Vine: ical ^aro Nw« AvOpuirot yiupyot yrjt ical itpvrevfftv duwtXuva. "And Noah began to be an husbandman, and he planted a vineyard."
The author of the Latin Vulgate has faithfully rendered this singular idea, and has even augmented it by a verb which is found neither in the Greek, nor even in the Hebrew: "ccepit que Noe, vir agricola, exercere terrain: et plantavit vineam."
21. Wa-lesheth min-hajtn : wa-ishecchar, wa-itheggal bethodh aholoh.
First, it is necessary to distort grievously the rert) Vn"1, to make it say, and he began. This verb is derived from the root Vn, which as I have already stated on several occasions, develops the general idea of an effort made upon a thing to extend it, to draw it out, to lead it toward another, to be clasped there, etc. This root, verbalized by the convertible sign 1, offers, in the radical verb bin, an idea of suffering caused by the violent effort that one makes upon oneself, or upon another; and thence, the accessory ideas of wringing, of moving in a convulsive manner, of suffering; of taking courage, of being hardened against pain, of waiting, of hoping, etc. The different compounds of this radical, formed either by the initial adjunctions •'or J, or by the redoubling of the final character b, participate more or less in its original signification. They always signify opening a thing, resolving, dissolving, extracting, bringing to light, making public, taking possession of, etc.
It must be seen after this explanation, that the most exact meaning which can be given to the expression of Moses, is not he began, which can only be applied to the accessory idea of opening; but rather, he released which proceeds from the first idea. The Samaritan translator and the Chaldaic paraphrast, agree with me upon thir point: the former, using the verb /jj^***, and the latter, its analogue ^ITZ?, which expresses the action of emitting, permitting, allowing, letting go; as is proved by the Syriacfjjt, and the Arabic oj3, which are attached to the same root TUP, whose literal meaning is to direct and regulate a thing.
But let us continue the analysis of this important verse. Moses said therefore, not that Noah began to be an husbandman, but that be released intellectual man from the adamic element, and opened for him a new career. The word E?"X which he uses in this instance, has been sufficiently explained in v. 23, ch. IV. It is after the revivification of this principle, that he applies himself to cultivate that which is lofty or sublime. Now, it was quite simple, after having made an agricultural man of Noah, to see in this
himself with-what-is spiritqui-est spiritueux; et-il-exuous ; a n d-h e-intoxicatedalta-sa-pens6e (donna un eshis-thought (gave a delirsor violent £ son imaginations movement to his fanion) ; et-il-se-r6vela dans-lecy) ; a n d-h e-revealed-himcentre (dans le lieu le plus self-in-the-bottom (in the secret) du-tabernacle-a-lui. most secret part) of-the-tabernacle-his-own.
spiritual elevation, a vineyard, the name of which taken in the physical order, was synonymous: and instead of the spirit, production of this same elevation, wine, equally synonymous with spirit.
For what does the word 213 , that the Hellenists have rendered by d/»irXwwi, signify? It signifies not only a vineyard, but a thing pertaining to an elevation, to an exaltation literally as well as figuratively. It is formed from the root 21 , which characterizes that which moves upward from below, in the manner of a flame, employed as substantive, and inflected by the assimilative article 3. In the figurative sense, 213, designates an exaltation, a sublime movement of the understanding; in the literal sense a vine, a spirituous plant which enjoys elevated places, and which one raises higher by means of trellises and poles. I must say, besides, for those of my readers who might imagine that the word 213 has never before been taken in the figurative sense that I give it, that this word, famous throughout all Asia, signified, in Chaldaic, a splendid thing, an academy, an assemblage of savants, that the Syriac (ioo^o, designates strength; the Arabic f^ , generosity, greatness of soul; that this word expresses the action of fire in Coptic, as it expresses it morally in Egyptian; that in the Sanskrit tongue, Karma or Kirmo, is taken for the motive faculty, the movement. It is from the word 213, that the Greek tongue has drawn xcw0"}* jubilation, and ipftovla, harmony. It is from the word D13 in fact, and this etymology is worthy of close attention, that the Latin word "carmen", poetry. Is derived; the word charm is the same as "carmen" only altered by pronunciation.
6 iTa^aghfd IMhfi** ahl-6 ba-houtz.
v. 21. pprp, with-what-is-spirituous The word ]"s ,
which, in the natural order signifies simply wine, designates in the moral order, and according to the figurative and hieroglyphic sense, a spiritual essence, the knowledge of which has passed in all times, as belonging to the most profound mysteries of Nature. All those who have written of it, represent this mysterious essence as a thing whose profoundness cannot be known without revelation. The Kabbalists are accustomed to say, in speaking of this wine, that he who drank of it would know all the secrets of the sages. I can only offer to the reader the grammatical analysis of the Hebrew word, leaving the rest to his sagacity.
I have often spoken during the course of my "notes of the root }*N , which enjoys the unusual privilege of characterizing alternately, being and nothingness, everything and nothing. Refer v. 2, ch. IV;
It is evident that this root, emerging from the deepest abysses of Nature, rises toward being or falls toward nothingness, proportionally, as the two mother vowels IK, enlighten or obscure it. From its very principle, it suffices to materialize or to spiritualize the convertible sign 1, in order to fix its expression upon objects genuine or false. Thus one sees it in fix, virtue, strength, valour; and in px, vice, vanity, cowardice; in ^v, the generative faculty of Nature; in yp, the clay of the earth.
In the word here referred to, the two vowels are not only enlightened but replaced by the sign of potential manifestation \ image of intellectual duration. This sign being doubled constitutes, among the Chaldeans, one of the proper names of the Divinity. United to the final sign ], it seems, if I can so express it, to offer the very body of that which is incorporeal. It is a spiritual essence which many peoples and particularly the Egyptians, have considered under the emblem of light. Thus, for example, one finds in the Coptic, O&uw, light or torch. It is in conceiving this essence under the form of spirit, that these same peoples, choosing for it
22. And-he-did-discover, 22. Et-il-considera Ham,
Ham, the-father-o f Ghanapere de-Chanahan, les-pro-
han, the-self -secret-parts ofpres-mysteres-s e c r e t s du-
the-father-his-own, a n d-hepere-sien ; e t-il-les-divulgua
blabbed-o u t t o-b o t h-broaux-deux-freres-a-lui dans P
thers-h i s-o w n, in-the-outenceinte-ext6rieure. ward-enclosure.
an emblem more within the reach of the vulgar, have taken for its physical envelope wine, that liquor so vaunted in all the ancient mysteries because of the spirit which it contains and of which it was the symbol. This is the origin of these words which, coming from the same root appear so different in signification: pz*< being, and y*. wine, of which the Greek analogues offer the same phenomenon: &9 being, and otvot, wine.
It is useless to continue these comparisons. However I cannot refrain from saying that it is by an almost inevitable consequence of this double sense attached to the word y*, that the cosmogonic personage called Aiovwroj, Dionysus, by the Greeks, has finally designated for the vulgar, only the god of wine, after having been the emblem of spiritual light; and that the same word which we use has become such, only as a result of the same degradation of the sense which was attached to it, a degradation always coincident with the hardening of the mother vowel: for, from the word I""*, is formed the Teutonic wein, the Latin "vinum", and the French vin.
The Samaritan translator makes use in this place of the word **fP£2fi7 , and the Chaldaic paraphrast has imitated him in employing the analogue Xlttn. These two terms springing from the two contracted roots "P2~2n , designate that which dominates by its vigour, or simply that which heats and lights.
12»zn , and-he-intoxicated-his-thought After the long and
detailed explanations into which I have entered, the reader should have no more need, except for the grammatical proof of the meaning that I give to this word or that I shall give to those which follow. The word *ct? signifies thought, the comprehension of the soul. It is attached to the Arabic l£> , he reflected, he thought. This word, united to the sign of movement proper ~\ , forms the verb TOE , to exalt one's thought, to be intoxicated, to be carried away, etc.
23. Wa-ikkah Shem wa- J a p h e t h aeth-ha-shimelah wa-Lhimou hal-shech-em shenel-hem: w'lele dhou ahoranith wa-!.echassou seth-
herwath abi-hem: w-phenet- W^ nT«} BSfW hem ahoranith w-herwath • ^-j ^
abi-hemloa raou.
, and-he-revealed-himself-wholly ---- Here it is the verb revea/, employed according to the reciprocal form, in the future made past by the convertible sign 1. The Hellenists, always adhering to the trivial and gross meaning, and seeing in JVoaTi, an husbandman overcome -with wine, could not acknowledge the meaning of this verb. Also, instead of saying that Noah revealed himself, they have said that he stripped himself of his garments: et nudatus est".
v. 22. rThynX, the-secret-mysteries-his-own __ This was a consequence of the exaltation of Noah, that he revealed and disclosed the mysteries which ought to have remained hidden. The Hellenists, faithful to their custom of looking at things, might have translated by the word alSoTa, that which they supposed Ham had looked upon in his father; but it appears that they did not dare. Saint Jerome, less scrupulous, has ingenuously said "verenda nudata". It is certain that the Hebrew word Dliy, might have this sense, in every other circumstance, if the rest of the discourse had been relative to it; but it is quite easy to see here, that this word taken in a figurative acceptation, expresses what the Chaldeans have always made it signify; that is to say, the mysteries of nature, the secrets, a hidden doctrine, etc. Also the Samaritan word is -worthy of comment: ^^3***%^ expresses, according to the Chaldaic roots from which it springs, that which must remain hidden.
v. 23. nttBn-nK, the-very-left-garment ..... All the hieroglyphic force of this verse is contained in this word. Moses has chosen it with an art of which he, and his instructors, the Priests of Egyptian Thebes, were alone capable. To explain it entirely is for the moment, an impossible thing. It would demand, in order
23. And-he-took, Shem 23. Et-il-prit, Shem avec
with Japhcth, the-very-left- J aphcth, le-propre-vete-
garment; and-they-upliftedm e n t-de-la-gauche, et-ils-1'
it upon-the-b a c k of-themeleverent sur-le-dos de-tous-
both; and-they-went backdeux; et-ils allerent en ar-
ward ; and-they-covered theriere e t-i 1 s-couvrirent les-
mysterious-parts o f-the-famysteres caches du-pere-a-
ther-their's ; and-their-faceseux; et-les faces-a-eux-etai-
were backward ; so-the-mysent en-arriere : ainsi-les-rays-
terious-parts of-the-fatherteres - caches du-pere-& - eux
their's not-did-they-see. non-pas-ils-virent.
to be understood and proved, a commentary more exhaustive than this volume. Perhaps I may one day have the good fortune to demonstrate to what point this mighty cosmologist has understood the history of the universe.
The root of this important word, is the same name as one of the beings emanated from Noah, DE? Shem, which as we have seen, characterizes that which is raised, brilliant, remarkable. By means of the directive sign b, which is here joined, this root is applied, in the figurative sense, to the Septentrion, to the Boreal pole, to that pole of the earth which dominates the other. I beg the reader to notice this point. In a more restricted sense it designates the left side. It is known that among the most ancient peoples, this side was the noblest and most honoured. When, in those remote times, a Sabaean priest turned his face toward the orient to worship the Sun, dazzling emblem of the Being of beings, he had on his left, the Boreal pole, and on his right the Austral pole; and as he was more initiated in the astronomic science than our modern savants ordinarily imagine, he knew that one of these poles was raised, whilst the other was inclined toward the equinoctial line.
But without dwelling now upon these comparisons which will find their place elsewhere, I shall content myself with saying that in the most ancient customs, the left side of a man was always the first enveloped and the most covered. Still in this day certain peoples, attached to the ceremonies of their ancestors, envelop the left arm before making their prayers. The modern Jews call C'Vca the cords which serve them for this usage. From this habit spring many analogous expressions. The Hebrews called the kind of garment which enveloped this side nb&fe, from the word bw, the
jein-6: wa-iedah ?eth asher
Chenahan, h e b ed hobadim ihieh l'sehi-6.
26. Wa-iaomer: barouch, IH6AH ^Elohei-Shem : w'ihl Chenahan hebed lam-6.
27. Japheth ^lohlm P Jepheth, w'ishechori b'aholel-Shem: w'fjil Chenahan J 107
hebed lam-6.
left side. The Arabs had the verb J~i which expressed the action of enveloping, of girding, of folding the left side, of turning toward the north; the Syrians, attaching more to the respect that this action inspired in them, than to the action itself, designated it by
the word o££Mk, perfection, the aim toward which one tends, the accomplishment of things, holy ordination, etc.
The reader should feel now that the Hellenists, having seen in the word nbttE? only a simple mantle IfMrtov, have perceived only the gross exterior of a profound meaning, that MoSes, besides, has not wished to explain otherwise than to attach it to the root CE» vvhich designates one of the sons of Noah, and the name of the garment with which he covered his father, "bttB, as well as the verb itself which serves to express this action, CE*.
v. 24. V-'p1""1' the-little-one This word offers no difficulty;
but it indicates that Moses places no difference between Chanahan
Noah fro m-the-spirituousdelirium-his-o w n : and-h eknew what bad-done to-him the-little-one (the younger son).
24. Et-il-revint, Noah de 1'exaltation-spiritueuse-sienne, et-il-connut ce qu'avaitfait & lui le petit (la moindre la derniere production).
be Chanahan; servant ofsoit Chanahan; serviteur
servants he-s h a 1 1-be untodes-serviteurs, il-s era aux-
the-brothers-his-own. freres-siens.
26. And-he-said: blessedbe IHOAH, HE-the-Gods of- Shem; smti-let-be-Chanahan servant toward-t b e-collection-of-him.
26. Et-il-dit: soit-beni- IHOAH, Lui-les-D i e u x de Shem; et-qu'il-soit, Chanahan, serviteur envers-la-collection-sienne.
27. He-will-give extension, HE-the-Gods to Japheth, (what is extended) who-shall-direct his-a bode in-the-tabernacles of-Shem : a n d-he-shall-be, Chanahan, a-servant to-t h e-collectionof-him.
27. Il-donnera-de-retendue, LUi-les-Dieux k-Japheth (ce qui est 6tendu) ; qui-dirigera sa-d e m e u r e Shem: et-il-sera, Chanahan, serviteur d e - 1 a-collectionsienne.
and his father H am; as this appears plainly, moreover, in the verses following, where Noah curses Chanahan, for a fault of which Ham alone is culpable toward him.
v. 25. These terms are clear.
v. 26. *ttb, toward-the-collection-of-him If Moses had
written simply "ft his, it would have indicated only that Chanahan would be subject to Shem; but in adding, by an ellipsis which has not been felt by his translators, the collective sign D to the directive article b, he has made understood, that it would be equally BO to that which would emanate from Shem, to that which would be of the same nature, to that which would form the whole of his being.
28. Wa-lhi Noah ahar ha-mabboul shelosh madth shanah wa-hamishim shanah.
29. Wa-lh].ou chol-iemei-
nah, wa-hamishlm shanah: : n°2 ^W °W$ fW
wa-!amoth.
T. 27. HO", he-will-give-extension This verb taken from
the same root as the name of Japheth, is very remarkable.
pBn , who-shall-direct-his-abode It must be remembered
that the abode of the ancient peoples to whom Moses makes allusion here, was transported from one country to another with the people itself, and was not so fixed as it became in time. The verb }'OE? expresses besides, a movement of usurpation, of taking possession; being formed from the root yo, governed by the sign of relative movement E?.
v. 28 and 29. These terms have been sufficiently explained in ch. V. That is to say, that the signification I give them here has been grammatically proved. The reader should not forget in running through these Notes, that grammatical proof has been my only pledge, and the only one I could possibly fulfill without entering into lengthy commentaries. In translating the Cosmogony of Moses, my purpose has been firpt, to make the sense of the words employed by this hierographic writer understood by following step by step the grammatical principles which I had set down in advance in restoring his tongue. As to what concerns his ideas and the ensemble of his doctrine, that is a different point. Moses, in enveloping it designedly with veils, has followed the method of the Egyptian priests among whom he had been brought up. This method has
after t h e-great-swelling, apres la-g r a n d e-iutumest h r e e-hundreds of-beiug'scence, trois-centaines-de-murevolving-change, a n d-fivetation - ontologique-tempor - tens of-revolution. elle, et-cinq-decuples de-mutation.
the-days (manifested lights) 29. E t-furent, tous-lesof-Noah, nine-hundreds-ofjours (les manifestations lurevolving-change, and-fi^emineuses) de-Noah, neuftens of-revolution; and-hecentaines-de-mutation-temdeceased. porelle et-cinq-decuples de-
mutation; et-il-passa.
been from all time that of the theosophists. A work of this nature •wherein the most vast and most complicated ideas are enclosed in a very small quantity of words, and being crowded, as it were, into the smallest space possible, has need of certain developments to be entirely comprehended. I have already promised to give these developments later on, doing for his doctrine what has been done for that of Pythagoras; and I shall give them if my labour is judged useful for the welfare of humanity. I shall not be able to enter at present into the discussions which they will necessarily involve, without injuring the clarity of my grammatical explanations already difficult enough in themselves. The reader no doubt will have remarked certain reticences in this respect, and perhaps he will have been shocked; but they were indispensable. I only beg him to believe that these reticences, in whatever manner they may be presented, have not been for the purpose of concealing any evil meaning, any meaning injurious to the doctrine of Moses, neither any which could call in question his dogmas upon the unity of GOD, the spirituality and immortality of the soul, nor shake in the slighest the profound veneration of this sacred writer for the Divinity.
SEPHER BER^ESHITH ^ D^K"13 "ISO
Japheth wa-iwaledou la-hem banlm ahar ha-mabboul.
This tenth chapter, belonging to a new order of things and presenting a geologic tableau quite different from that which precedes, I would refrain from translating, if I had not been forced, In order to terminate the Cosmogony, properly so-called, of which it is the complement. But not wishing to increase indefinitely these notes already very long, I refrain from all development and all comparison. The reader will feel very well, in examining the version of the Hellenists and that of Saint Jerome, into what interminable discussion, I would have been drawn; there is not a single word of this chapter which could not give rise to several volumes of commentaries; I am limited to presenting briefly the etymological proof of the meaning which I assign to the physical and metaphysical terms, of which the Hellenists, true to their method of materializing and restricting everything, have made so many proper names of individuals. I have said, and I think proved sufficiently, that Noah and the productions emanated from him, Shem, Ham and Japheth, ought not to be taken for men of blood, of flesh and bone: therefore I shall dispense with repeating and proving it 'again: assuming that an impartial reader will not hesitate to admit with me that these cosmogonic principles becoming developed, could not bring forth human individuals, but other geologic principles, such as I represent them. The concatenation of this doctrine would alone be sufficient proof, even if a mass of other proofs were not piled up beforehand, to give it the force of a mathematical demonstration.
I ought, however, to warn the reader, that in the exposition of a system of geology so extraordinary, placed in the midst of a mass of new ideas, the analogous words have often failed me in French as well as in English; and that instead of exaggerating the sense
GENESIS X. COSMOGONIE X.
symbolical-progenies of-thecaracte>istiques-gen6rations
isued-beings of-Noah : Shem des-etres-Smanes-de-N o a h :
(what is upright and Shem (ce qui est direct et
bright), Ham (what is curinclin6 et chaud), Ham (ce
ved and heated) and-n/apqui est inclinS et chaud), et-
heth (what is extended and Japheth (ce qui est gtccdii) :
wide) : which-were-begotten lesquelles-furent-produites
through-t hem, issued-offenvers-e u x, Emanations d'
spring after the-great-swellapres la-grande-intumescen-
ing (of waters). ce (des eaux).
of the Hebraic expressions, as one will be tempted to believe I have done, I have, on the contrary, been obliged more than once to weaken them. However extraordinary my assertion may appear to modern savants, It Is none the less true to say that the geologic sciences among the ancient Egyptians were more advanced in every way than among us. So that many of their ideas coming from certain principles which we lack, had enriched their tongue with metaphorical terms, whose analogues have not yet appeared in our European idioms. It is a thing that time and experience will demonstrate to those who might doubt, in proportion as their understanding develops; let them be occupied more with things than with words, and let them penetrate more and more into the depths which I have opened for them.
v. 1. These terms have been previously explained.
tracted roots 1X-CX one of which 03, contains every idea of accumulation, augmentation, complement; and the other, IX, is applied to elementary principle.
tfyM, and Magog The root DIX which expresses a
movement being opposed to itself, indicates in the word 3*iX an extension continued, elastic, pushed to its utmost limits. This word
274 THE HEBEAIC TONGUE KESTORED
2. Benef-Japheth Gomer
3. W-benei Gomer Ashec- HfiHl henaz w- Klphath w-Thogarmah.
governed by the sign of exterior action J2, characterizes that faculty of matter, by which it is extended and lengthened, without there being any solution of continuity.
^"Ittl , and-M adai .... These are the two contracted roots •H'ltt , the one, expressing that which fills its measure, that which is commensurable; the other, that which abounds, which suffices.
JV1, and-Jawan I have given the history of this word,
Van!, and-Thubal This word is composed of the well
known root ^2, governed by the sign of reciprocity n.
"]S?ttl, and-M eshech.... This word is composed of the root -]ft, developing every idea of perception, conception, speculation, governed by the sign of exterior and plastic action 72.
DVnl, and-TMrass The root "in contains every idea of
determination given to element. It is a definition, a stable form in INJ-i; it is a disposition, a condition, a mode of being, in "Tin , or Vn ; it is> in the word Din ; an impenetrable thing, a resistance, a persistence, an opposition.
2. T h e-issued-offspring of Japheth (that which is extended) (were) : Gomer (elemental heap), and-i/agog (elastic stretching powbility, mensural indefinite capacity), and-/cw (generative ductileness), and-TViubal (diffusive motion), and- Meshech (perceptible cause), and-77imm (modality, modal accident).
spring of-Gomer (elemental heap) (were) : Ashedhenaz (latent fire), and-Riphath (rarity, centrifugal force), a n d-Thogormah (density, universal centripetal force).
2. L e s-productions-emanees de Japheth (1'etendu) (furent) : Gomer (la cumulation elementaire),et- Magog (la facultS extensive, glastique), et-Madai (la facult6 commensurable, celle de suffire toujours et de se diviser & Pinfini), etlon (la ductilit6 generative), et-Thubal (la diffussion, le melange), et-Meshech (la perceptibility, et- Thirass (la modalitS, la faculte de parattre sous une forme impassible),
eman£es de Gomer (la cummulation 61ementaire) (furent) : Aschedhenaz (le feu latent, le calorique), et Riphath (la rarit^, cause de F expansion ) , e t-Thogormah (la density cause de la centralisation universelle).
v. 3. T23EN, Ashedhenaz This extraordinary word comes
from three roots. The first, E?X , quite well known, designates the igneous principle; the second p, characterizes that which serves as basis, as foundation; that which is gathered together, heaped up; and finally the third TJ, expresses that which makes its influence felt in its vicinity. It was impossible to characterize better that which the modern physicists have named coJoic.
nC'H, Ripath This is the same name as Japheth nD
governed by the sign of movement proper 1.
nttian, Thogormah This is the root Tin, designating all
giratory movement, all action which brings the being back upon
shah w-Tharshish Chithim \
w-Dodanim.
hehoth'am b'gdelhem. ; 0113?
itself and fixes it. This root is universalized by the collective sign C, and governed by that of reciprocity n. The compound Cli characterizes in general, that which is solid and hard, and in particular, the bones, the boney structure of the body.
v. 4. "Erbx , JEHshah .... In this word, two contracted roots should be distinguished, Efib'bx : the first ^X, designates a superior force: the second, ElV, an action which dilutes, kneads, and makes a compact thing ductile. The Chaldaic word NEnbx, signifies a multitude, a crowd.
BPEnrfi, and Tharshish . . . The root EX1 is known to us as expressing motive principle. This root, of which the last character is doubled, marks an intense and mutual principiation, a separation among things of a divers nature.
2TD , of-the-Chuthites .... The root ni3 , develops every action of cutting off, of intrenching, of striking. The Chaldaic rD designates schism, schismatic, reprobate, damned, etc.
0*j-rn , and-the-Dodanites Here it is the root TH, expressing that which attracts, pleases and mutually suffices, whose expression is again increased by the addition of the extensive sign ].
v. 5. 0**i~ "'X , the-propending-centres-of-reunion of-the-social-
bodies The Hellenists have seen here iHfcoi rdv Mvwv, isles
of the nations. It can be clearly seen that this separation of the
spring of -I on (generative ductileness) (were) : ^Elishah (diluent and kneading force), aiid-Tharshish (principiating principle) of-the- Chuthites (the cut off, the barbarous, the schismatic) and-of-the-Z)odam£es (the selected, the covenanters).
5. Through-those weremoved-at-variance t h e-propending-centres-o f - reunion of-the-social-bodies, in-theearths-their-o w n ; everyprinciple-acting after-theparticular-speech-h i s-o w n, toward - 1 h e-general-tribes, b y-the-social-bodies-t h e i rown.
emanees de-Ion (la ductilit6 generative) (furent) : ^Elishah (la force delayante et petrissante ) , e t - Tharshiah (le principe mutuel, intense) des-Chutheens (les reprouv£s, les barbares, les Scythes), et-des-Dodaneens (les elus, les civilis&s, les confed6res).
5. Par-ceux-la furentdifferencies 1 e s-centres-devolonte des-organisationssocial, dans-les-terres-a-eux ; chaque-principe-agissant selon- 1 a - langue-particulieresienne, envers-les-tribes-engeneral, dans-les-organisations-sociales-a-eux.
isles, understood literally, signifies nothing. These are not in fact isles which were divided; but the interests, the desires, the opinions, the inclinations, and ideas of the peoples "who formed so many particular regimes. All this is contained in the word "X, used here in the constructive plural. I cannot dwell at this time upon one of the profoundest mysteries of the history of the earth: it may be that I shall have the occasion of coming back to it in another work.
ETN , every-principle-acting I have said enough concerning this word so that I can dispense with a long digression. The Hellenists have avoided it and have been careful not to show the difference of the nominal affix i which is connected here, with the other nominal affixes Q and CD , which concern the Chuthites and the Dodanites that is to say, the cut off and the elect, the rejected and the chosen, referred to in the preceding verse.
2, Choush __ This word can be understood as formed
w-Mitzeraim w-Phout w- Chenahan.
7. W-benel Choush Sge- HMD) if?nrn thah w-Rahemmah w-Sgabethecha : w-benei. Rahemmah Sheba w-Dedan.
of two contracted roots rK*ni3, the elementary force of the igneous principle; or as being derived from the single root riK fire, governed by the assimilative sign 2 . In either case its signification differs but little.
e^lSWI , and-Mitzeraim In this word one finds the root
"IX , which develops in general, all ideas of compression and oppression, particularized and made more intense by the sign of exterior action ».
ttlEI, and-Phut This is a consequence of the action of
Ham, which produces elementary combustion; producing also suffocation, that is to say, the smoke which suffocates, after having brought forth victorious forces which centralize. The word !:*£, formed of two contracted roots 1'JTTIB , signifies literally, the cassation of breath. It is understood in this sense by the Arabic j,l» .
sible, the hieroglyphic force of this word in v. 18, ch. IX.
v. 7. NDD, Seba The root 2X, which develops in general,
all ideas of cause, inclination, determining movement and fructification, has served in a great many dialects to designate particularly, aqueous element, regarded as principle or vehicle of all natural production. In the above word this root is ruled by the sign of circular movement D.
spring of-Ham (what is curved and Lot ) ( were) : Chush (igneous power, combustion ) , and- Hitzeraim (subduing, overcoming power, compressing bodies to their narrowest bounds), anti-Phut (stifledness) and- Chanahan (material existence).
7. An d-t h e-issued-offspring of-C hush ( igneous dical moisture, sap), and- Hawilah (striving energy), a n d-Sabethah ( determinative motion), aud-Rahamah ( thunder ) a n d-Sabethccha (determined motion) : andt h e-issued-offspring of-Rahamah (thunder) (were) : Rhcba (restoring rest), and -Dedan (selective affinity).
emanees de-Ham (ce qui est inclin6 et chaud) (furent) : Choush (la force ignee la combustion ) , et - Mitzcraim (les forces subjuguantes, victorieuses opprimantes), et-Phout (la suffocation, ce qui asphyxie) et-Chanahan (1'existence physique).
emanees de Choush (la force ignee) (furent) : Seba (Thumide radical, la seve, cause de la sapidit6), et- Hawilah (la travail £nergique), et-Sabethah (la cause tnah (le tonnerre), et-Sabethecha (la cause determined, Teffect) : et-les-productions- 6man£es de-Rahammah (le tonnerre) (furent) : Shcba (le retour au repos), et-Dedan (Paf finite Elective).
r^rim, and-Hawilah.... I have already had occasion to speak of this word in v. 11, ch. II. Only it must be considered that the energetic effort which it expresses as derivative of the root bin or bvi, being influenced by the generation of Ham. bears a character of violence, of suffering, that it did not have then.
nrQC* , and-Sabethah This word comes from the two
roots n.TDD: in the one, resides the occasional, determining force, cause; in the other, the sympathetic reason, the determined force, effect.
nteST! , and-Rahamah The root '21, which indicates literally every rupture of order, every fraction, being generalized by
8. W-fchoush ialed aeth- ^nn N1H Nimerod houa hehel li-hel- 6th ghibor ba-aretz,
9. Houahateh ghibornliT
ghibor tzair li-phenei j niJT
IH6AH.
the final sign a, expresses in a manner as energetic as picturesque and wise, the cause and effect of the lightning.
IWrODI, and-Sabethecha ---- The root DC, which as we have seen, indicates always, an occasional movement, is linked by means of the constructive, sympathetic sign n, with the root ^n, which characterizes, the effect which follows every cause. The effect here is an enchaining, an extreme oppression, an infernal pain, a damnation. I pray the reader to reflect a moment upon this signification.
XDE7, Sheba __ Now as we know, the root 2V is always the emblem of restitution, and of return to an original state. This root, being united on this occasion to the root ND, which contains every idea of passing from one place to another, and being presented as an effect of thun'der, can here lead to the idea of electric repulsion.
pTl, and-Dedan ..... One can in the same manner, consider this word as an emblem of electric attraction since it is found in the root "in, which characterizes that which pleases, attracts and mutually suffices, united by contraction to the root "p , which expresses every chemical parting, every judgment brought to bear upon contentious things.
here the continued facultative, passive movement, signifies literally to give over to one's own impulse, to shake off every kind of yoke, to
8. Anft-Chush (igneous power) begat Nimerod (self ruling will, arbitrary sway, a pregnant cause of revolt, anarchy, despotism, and of any power prone to follow its own violent self impulse), he-who strove forbeing-the-high-lord i n-t h e-
lordly-oppugner before-theface of-lHOAH : wherefore itwas-said : e v e n-SLS-Nimerod (self ruling will), a-most lordly-oppugner before-theface of-lHOAH.
8. Et-Choush (la force ignee) enfanta Nimerod (le principe de la volont6 desordonee, principe de rebellion, d'anarchie, de despotisme, de t o u t e puissance n' obeissant qu'il sa propre impulsion) : lui-qtii fit-des-efforts-violens pour-£tre ledominateur (le he>os, 1'hyperbor6en) sur-la-terre.
9. Lui-qui-fut le superbeprincipe-de-tout-ce-qui-e s t - adverse (opposS a 1'ordre) quoi ce-proverbe : semblab\e-h~Nimerod (le principe d e 1 a volont6 arbitraire ) . ce-superbe adversaire a-laface de-lHOAH.
behave arbitrarily. It is formed from the root Tl, which develops every idea of movement, proper and persevering, good or evil, ruled by the sign of exterior action T5 .
I am not considering the version of the Hellenists, wherein this anarchical principle is transformed into a mighty hunter, -ylyat KW- 17761 , because I should have too much to do, as I have said, if obliged to mention all of the errors which are woven into this chapter.
v. 9. The kind of proverb inserted in this verse could very well be a marginal note passed into the text.
v. 10. b22 Babel The root ^2 which expresses an extraordinary dilation, a swelling, is taken here in the bad sense, and depicts the effect of vanity. The resemblance of this name to that of Babylon, appears to excuse here, the version of the Hellenists who have placed in this city the origin of the empire of their pretended giant: but it would be sufficient to read attentively this verse alone, to see that the word bDD is not applicable to a city, even if the whole development of the chapter did not compel giving it another sense.
mamelacheth-6 Babel w' Are6h w'Adhad, w'Chalneh b'aretz Shinhar,
11. Min-ha-aretz ha-hiwa iatzA. Asshour wa-iben eeth- Ninweh w'seth-rehoboth hir wseth-Chalah.
"pXl, and-Areth ---- I have spoken more than once of the root "p or pi, whose effect is to depict the relaxation, the dissolution of things, literally as well as figuratively.
"1DKT , and-A6had ...... Two contracted roots compose this word:
"O-^X. They depict energetically that sort of sentiment the result of which is, that each is excepted from the general law, flees from it, acts for his own part. The word 12S, signifies properly a particle, a spark.
rubDT, and-Chalneh ---- That is to say, according to the hieroglyphic sense: the concentration of the whole in the individual self. This is the root ^O all, to which is joined the emphatic, nominal affix Hi.
1WW, Shinar ---- We already know that the root ]V con-
tains every idea of mutation, variation and change; now, the root "U>, which is joined to it, indicates at the same time, both the vehemence which excites, and the city in which this change takes place. It was impossible to create a happier word for depicting a civil revolution.
v. 11. ThuN, Asshour. . . . Causing order to come out from the heart of disorder, and the principle of legitimate government from the midst of revolutionary anarchy, is a trait of genius which astonishes, even after all that has been seen. I dispense with inviting the reader to reflect; he will be inclined enough to reflection both by the memory of the past and by the image of the present. Still if glancing in turn upon my version and upon that of the Hel-
r i s e o f-the-kingly-powerhis own, Babel (empty pride), amd-Arech (slackness), a.ud-Achad (selfish* ness), a. n d-Chaleneh (all engrossing desire) in-theearth of-Shinhar (civil revolution ) .
11. From-that-earth, itself, issued Asshour (right and lawful sway, source of happiness and grandeur) which-founded the selfsameness of-Ninweh (the growing strong, youth breeding out ) and-w h a t-relates-top u b 1 i c-establishments athome, a n d-what-relates-to- Chalah (the growing wise, old men ruling within).
10. Et-telle-fut 1'origine du regne-sien, Babel (la vanite), et-Arech (la mollesse), et-Achad (1'isolement, Tegoisme), et-Chaleneh (P ambition, Penvahissement), dans-laterre de-Shinhar (la revolution civile.
11. H o r s-de-cette-terre elle-m e m e, sortit-Asshour (le principe harmonique, le principe 6clair6 du gouvernement, Pordre, le bonheur, resultant d e Pobservation des lois), lequel-Stablit ceqm-concerue-Ninweh (1'accroissement exterieur, l'6ducation de-la jeunesse) et-ceq ui-concerne-les-institutions de-la-c i t 6, et-ce-qui-concerne-Chalah (le perfectionement int^rieur, le rassemblement des vieillards, le s£nat).
lenists, he is startled at the depths into which the hierographic writer draws him, he will clearly feel why the Essenes, learned in these mysteries, have taken such pains to conceal them.
n*H>>J"nX , the-self sameness of Ninweh .... Two contracted roots compose this word. The first, yi3, presents in general the idea of extension, enlargement, propagation: }*2 signifies properly a son. The second, ni3, designates an habitation, a colonization.
Moses who has skilfully profited by the name of Babel, taken in a bad sense, to make the principle of insubordination and of anarchy go forth, now avails himself of the name of Ninweh, to establish the principle of order and of legitimate government. It is thus, that la the course of this chapter, certain names of peoples and of cities, are
12. W'aeth-Ressen bein Ninweh w-bein Chalah hiwa ha-Whir ha-ghedolah.
Naphethuhim.
taken in the same spirit and used according to their hieroglyphic expressions. In the 'primitive tongues, the rarity of words and the impossibility of drawing from neighbouring idioms, forced, as I have already stated, attaching to them a great number of significations.
nbj'nxi , and-what-relates-to-Chalah __ The root b2 which recalls all ideas of complement and integrity, expresses in the radical verb blD, the action of seizing, of holding a thing together, of bringing it to perfection. The root nX, which depicts a state of equilibrium and equality, being joined to it by contraction, forms with it the word nb3, which signifies literally, an ancient, an old man, that is to say, a man whom age and experience have led to perfection. Thence, by extension, the idea of a senate, of an assembly of old men, of a wise and conservative institution.
v. 12. pVnX', and-what-relates-to-Ressen ---- It is difficult to say whether the word ',C1 is the real name of a city as S22 and rW2, or not; but, in any case, it cannot be denied that it may be used here in its grammatical acceptation, with admirable precision.
v. 13. C^-il-nX, the-existence-of-the-Ludites __ This root TX
indicating every emanation, which, governed by the sign of directive movement 'r> , forms the word Tib, in general, an emanation, a propagation: in particular, an emanated individual, an infant. Thence, the compound radical verb Tib", to generate, to produce, to bring forth, etc.
12. And-what-relates-to - Ressen (the state's holding reins ) between- Ninweh (youth breeding out), and- Chalah (old men ruling in) : and-it-was a-civil-safeguard most-great.
13. A n d-Jlf itzeraim (overcoming power) begat the-selfsameness of-the-Lwdites ( pregnancies ) , a n d- (material heaviness), andtha.t-vf-the-Lehabites (blazing exhalations), and-thatof-t h c-Naphethuhites (hollowed caverns).
12. Et-c e-q u i-concerne- Ressen (les renes du government) e n t r e - Ninweh (Paccroissement exterieur, la colonisation), et-Chalah (le perfectionnement interieur, le senat) : et-elle-6tait (cette institution centrale) une-sauve-garde-civile tresgrande.
13. Et-Mitzeraim (les forces subjuguantes) produisit 1'existence des-Ludeens (les propagations), etcelle-des- Whonameens (les appesantissements mat6riels) et-celle-des-Lehabeens
(les exhalaisons enflamm6es ) , et-celle-des-Naphethuheens (les cavernosit6s).
, and-that-of-the Whonamites This is the root ]W
of which I have said enough, which is found generalized by the final collective sign D.
B"3nbTiX!, and-that-of-the Lehabites The word 2nb comes
from the root 2H or 21H which, designating in general, every kind of uprising, is united to the sign of directive movement V, to depict the effect of flame.
E-nnwnKl, and-that-of-the-Naphethuhites The verb HinD
which signifies to crack, to split, to swell up, etc., is used here in the continued facultative, passive movement, plural.
v. 14. zrcineTM, and-that-of-the-Patherussites The root
C"i, which contains all ideas of break, rupture, ruin, reduction into impalpable parts, is presented in this instance, preceded by the root nD which has been used in the preceding word.
and-that-of-the-Chasseluthites The verb nibD
14. W'seth-Phatherussim D*ff?p3"rttO w'aeth Chasseluhim a s h e r iatzaou mi-sham Phelishethim w'seth-Chaphethorim.
15. W-Chenahan lalad aeth-Tzidon bechor-6 w'aeth- Heth.
w'aeth-ha-^Emori w'seth - ha- Ghirashl.
noi^rrnio
expresses the action of absolving sins. It is used as finished facultative, plural, with the assimilative article 2.
DNnrbc, the-Phelishethites ---- The verb B*,bc expresses the action of dispersing, of throwing to the winds, and also of wandering. It has the emphatic article n changed to n to form the plural facultative.
D-VID3TWO, and-the-Chaphethorites __ The root in which develops all ideas of tour, circuit, version, conversion, united to the sign C, forms the derivative verb "line, which signifies literally, to turn one tongue into another, to translate, to make a version; and figuratively, to change the life, to be converted, to pass from one belief to another, etc.
v. 15. p!TOX, the-selfsameness-of-Tzidon ---- One finds the root of this word in 12, which contains the idea of that which shows itself opposed, as adversary, enemy; that which uses perfidious, insidious means to surprise, to deceive, to seduce, etc. The analogous word VS, develops every opposition which proceeds from force; as V¥ , every opposition which comes from ruse. The first depicts war.
14. And-that-of-the-Pa*- lierussites (broken out in CJiasseluthites (tried for atonement) : fromwhichissued-forth the-Phelishethites (slighted), and-the- Chaphethorites ( converts ) .
15. Aiid-Chanahan (material existence) generated the-selfsameness o f-Tzidon (ensnaring foe) : first-born- (dispirited amazement).
bussites (inward crushing), a n d-that-of-t h e - JEmorites (outward wringing), and- (chewing and chewing over and over).
russeens (les fractures infinies ) , et-celle-des-Chasselutheens (les epreuves expiatoires) : de-qui sortirent de-la-meme, les- Phelishetheens (les egar£s, les infideles ) , e t-les-Chaphethoreens (les convertis, les fideles).
15. Et-Chanahan (!' ^existence physique) produisit T existence-de-T^tdon ( 1' insidieux adversaire) ; premierne-sien, et-celle-de-^e^ (P abattement, la fatigue).
16. Et-celle-d e s-Jebousseens (les refoulemens interieurs), et-celle-des-J^moreens (les exprimations ext^rieures), et-celle-des-Gtrgashcens (les remachemens
conquests, the glory of arms; the other, hunting, fishing, the gain and industry of commerce.
nrrn*O , and-that-of-Heth ---- This is the reaction of a useless effort, it is elementary existence sharply driven back upon itself: such is the expression of the root PH.
pound radical verb D'12"1, to tread upon, to crush with the foot, comes from the root DID, which characterizes that sort of pressure by means of which one treads upon and crushes a thing to extract liquid and radical moisture.
•"IttK.vnKl, and-that-of-the-&morites ---- I have given the etymology of this verb TiEK several times.
, and-that-of-the-Girgashites __ The two distinct roots
Sfilnt
zou mishephehoth ha - Chenahani.
of which this word is composed, are "D, which designates all giratory movement executed upon itself, all chewing, all continued action; and ID), which expresses the effect of things which are brought together, which touch, which contract; so that the meaning attached to the word' 2?3"!2, appears to be a sort of chewing over and over, of doing over again, of rumination, of continued contractile labour.
v. 17. Tin nxi, and-that-of-the-Hiwites The absolute verb
nin , receiving the sign of potential manifestation in place of the convertible sign, becomes the symbol of universal life riVl: but if the first character of this important word degenerates, and is changed into that of elementary existence, it expresses in D*n only natural, animal, bestial life: if it degenerated again still further, and if it received the sign of material sense, it would finally become the symbol of absolute material life in n"2. The word referred to in this note is a plural facultative of the verb rvn, to live.
"pyrrrw, and-that-of-the Warkites The word "piy which
signifies literally, the nerves, expresses figuratively, the force and energy which result therefrom.
^CrrnXl, and-that-of-the-Sinites The root }B, which, in
a restri«ted sense is limited to characterizing the colour red, develops, figuratively, every idea of hateful passion, animadversion, rage, combat, etc. It is well known what horror the Egyptians had for the colour red.
T. 18. ""1'ixrrnxi , and-ttiat-of-the-Awardites The com-
wites (animal lives), and- (les vies animales), et-cel-
that-of-the-Wharkites (bru- \e-des-Wharkeens (les pass-
tish appetites), and -thations brutales), et-celle-des-
of-tlie-Sinites (hateful and Sineens (les passions hain-
bloody disposition).
18. And-that-of-t h e-Arwadites (plundering desire), and that-of-the-Tzewarites (hankering for powathites (most violent craving) : and-after-ward werescattered the-tribes of-the- Chanahanites (material existing).
euses).
deens (les ardeurs du butin) , et-c ell e-des- Tzemareens (la soif du pouvoir) et-c e 1 1 e-d e s-Hamatheens (les desirs insatiables) : ete n s u i t e f urent-disperse"es les-tribus des-Chenahaneens (les existences physiques).
pound T.-.X , comes from the two contracted roots T)X")X by the first, IX, become mN, is understood, an ardent desire to draw, to acquire, to gather; by the second, 11X, things in general, the riches which one desires to possess.
''IttXrrnXI, and-that-of-the-Tzemarites The compound 1?:il
comes equally from the two contracted roots "}?2-C2 : of which the one, CS, designates literally thirst; and the other, 173, is well known to us as containing all ideas of extension and of domination.
TlEnrrrXT, and-that-of '-the-Hamathites This is the root DH
taken in the sense of a covetous ardour, unceasingly excited, whose expression is still increased by the addition of the emphatic article n changed to n to form the plural.
T. 19. HDX2, by-dint-of This is the root ")X invested with
the emphatic article n, and ruled by the mediative article 2.
PJTX inward-winging The duplication of the character
T , and the addition of the emphatic article in the root ^3, increases considerably its energy. It is a sort of inward trituration exercised upon itself.
WlJJ , unto-stiffnest I have spoken of the root U1 in T.
19. Wa-lhi. gheboul harOJO TTVP Chenahani mi-Tzidon b' achah gherarah ! had-hazah ! h'achah sedomah! wa-hamorah! w'admah! w'tzablm had-lashah.
mishephehoth-am li - lesho - noth-am b'aretz-oth-am b' gdie-hem.
gam-hona abl chol-benei-heber ahl Japheth ha-gad61.
, hidden-wiles.... Two contracted roots compose the word here referred to. By the first, "flD, is understood, a thing closed carefully, melted one in the other; thence, the French word souder: by the second, 211 , a surd, silent thing; thence, dumb.
and-overt earing ---- The verb "*,£X expresses the action of dominating with force, of oppressing. This is the verb IttX, to declare his will, to manifest his power, to speak, whose initial character K is changed into that of material sense y.
I, and-unmercifulness ---- It is necessary to guard against confusing this word with that which designates the homogeneous element: this one depends upon the root Bin, of which I have spoken and which characterizes that which is mute, deaf, insensible as the tomb, inexorable, etc.
19. And-there-was t heutmost-bounds of-the-Chena~ hanites (material existing) thTough-Tzidon (ensnaring foe) by-dint-of inwardwringing unto-stiffness : bydint-of hidden-wiles a n doverbearing andunmercif ulness, a n d-w a r-waging, unto-the-swallowing-up (of riches).
20. These-are the-issuedoffspring-of-JIam, after-thetribes-their-o w n, after-theparticular-speeches-of-them, in-the-lands-of-them ; in-theorganic-bodies-their-own.
21. An d-through-$/iew, d i d-it-become also, he-was t h e-father of-all-of fspringultramundane, t h e-brother of-Japheth, the-great.
19. Et-telle-f u t-1'extension-t o t a 1 e des-Chenahaneens (les existences physiques) par-le-m o y e n-de laruse, a-force-de contractionintestine, j u s q u'a-1'affermissement : a-f ore e-de detours-obscurs et-de-tyrannie et-d'insensibilit6, et-de-guerres, j u s q u 9 a-Pengloutissement (des richesses).
20. Tels-sont les-enfans de-J? a m, selon-les-tribus-aeux, selon-les-langues-a-eux, dans-les-terres-a-eux, dans- 1 e s-organisations-universelles-a-eux.
21. Et-envers-/8ffeew, ilfut-engendr6 aussi, lui-quifut le-pere-de-toutes-les-productions-ultra-terrestres, lefrere de-Japheth, le-grand.
and-war-waging
by all ideas of rules given marching en corps.
The root 3¥ is affected in general,
unto-the-swallowing-up-of-riches The word referred
to here is remarkable in its hieroglyphic form. Of the two roots from which it comes, the one yi1?, designates properly a yawning jaw; the other yVB , cement, that is to say, gold and silver considered as finance, as political cement of states.
v. 20 and 21. All these terms have been explained.
J. Wheilan... This is the word
of which I
cheshad w'Loud wa-Aram. • D™3 ""!
23. W-benei-Aram Houtz Mash.
have often spoken, in which the convertible sign is replaced by that of potential manifestation and of eternity of time.
TI27X , Asshour This word which is already found in v.
11. of this chapter, receives in this one a new force, by the influence of the generation of Shem to which Moses made him belong. It comes from the root YlX, light, which being joined to the sign of relative movement E? , forms the word "112? , containing every idea of luminous direction, of pure conduct, of order, of harmony, of enlightened government; this word which takes again the sign of stability and power J<, forms the one of which we are speaking IIE?^ ; by which should be understood prosperity, welfare, glory, blessing, and that which flows from immutable order and harmony.
"NWfpXl, and Arpha-dheshad. . . . The two words that I separate here, are joined in the original; but this conjunction appears to have been the consequence of a mistake of a copyist anterior to Esdras. The first word, rpK, comes from the root rp, which develops all ideas of mediative, remedial, restorative, curative cause. United to the sign of stability and power {•»*, it has formed that name, famous in all the ancient mythologies, written 'Op<£«/j by the Greeks, and by us, Orpheus. The second word, "iE2, nearly as famous, since it was the favourite epithet of the Chaldeans, is derived from the root *ntf. applied to providential power, to productive nat-
22. The-issued-offspring of-Shem (that which is upright and bright) (were) : Wheilam (everlasting time, eternity ) , smd-Asshur ( right and lawful sway, immutable order, holiness, felicity), find-Arpha-cheshad ( restorer of providential nature), and-Lwd (generative power), and-Araw (universal elementizing).
23. A n d-the-issued-of fspring of- Aram (universal elementizing) (were) : W hutz ( substantiation ) , smd-Hul (virtual striving), and-Gether (plenteous pressing), and-Mash (harvest, reaped fruits).
22. Les-productions-e"manees de-Shem (ce qui est Sieve" et brillant) (furent) : Wheilam (la dur6e infinie, F6ternit6), et-Asshour (le pouvoir l£gal, 1'ordre immuable, Pharmonie, la b4atitude) et-Arpha-cheshad (le principe mediateur d e la nature providentielle), et- Loud, (la propagation), et- Aram (l'616mentisation universelle).
e"manees d'Araw (Tel^mentisation universelle) (furent) : Whoutz (la substantiation), et-Houl (le travail . virtuel), et-Gether (la pression abondante), el-Mash
(la rScolte des fruits, la moisson).
ure. Thence, the name, given to GOD Himself, ""IE, Providence. In this instance this root IE, is inflected by the assimilative article
"ilbl , anrl~Lud . This word was explained in v. 13 of this
chapter.
C11O , and-Aram This is the elementary root IK of which
I have frequently spoken, which is universalized by the final collective sign O .
v. 23. yiy Whutz Here is the famous root yy , substance,
verbalized by the convertible sign 1.
Vw, and-Houl It is useless to repeat all that I have said
upon the subject of this root, whose purpose is to depict the effort of Nature in travail.
VOI, and-Oether This hieroglyphic word comes from two
contracted roots: the first TO, designates literally pressure; the second, Ti. the abundance which results.
ialad teth- Shallah w-Shelah ialad aeth-Heber.
25. W-1'Heber lull ad shenei banim shem ha-sehad Pheleg 6hi b'iamaJ-6 niphelegah ha-aretz w-shem ahl- 6 Jaktan.
That is to say, the harvest of fruits, necessary result of corporeity, of substantiation, of virtual effort, and of the abundance brought about by pressure.
v. 24. r^ETnX, that-of-Shelah That is to say, the
luminous flash, the ray; inspiration, divine grace: for this word, chosen with great art by the hierographic writer, rests upon the two contracted roots n1?'1?^, the first of which bft, is particularly assigned to the idea of a line drawn from one place to another, a stroke; and the second r6, designates inherent power, vigour, projecting force.
•GJTnX, that-of-Wheber The word 123?, whose literal acceptation is, that which passes further, which is beyond, receives from the generation of Shem a figurative sense, relative to the intellectual world, toward which the effort of this generation is carried.
root Sc, developed invariably, the idea of a thing set apart, distinguished, raised above the others. This root, whose effort is again increased by the addition of the root ab, applied to the measure of extent, expresses here a moral distinction, a separation, a classification among beings of a different nature.
Although I have avoided making observations upon this chapter, wishing to leave to the sagacity of the reader the task of drawing from the magnificent tableau which it presents, inductions and consequences, I cannot however refrain from remarking, as a thing
24. And-Arpfta - chcshad ( providential restoring cause) begot the-self sameness of-Shelah (actual emission, efficacious grace) : B,ud-Shelah (divine, efficacious emission) begat that-of-W/iefcer (ultra-mundane).
25. And-toward-W/te&er ,( ultra-mundane) was-it-begotten two-offspring : thename of-one was-P h e I e g (selection, separation), for by-the-days-his-own was-separated (divided in selected speeches) the-earth: andthe-name of-the-brother-hisown was-J ah tan ( lessening) (of evil).
(le principe m6diateur providentiel) produisit-l'existence-d e-Shelah (remission active, la grace divine, efficace) : et-S helah ( 1'emission, la grace divine) produisit celle-de-TWie&er ( c e qui est ultra-terrestre, audel& de ce monde).
25. Et-envers- W heber (ce qui est ultra-terrestre) il-fut-engendre deux en- Pheleg (1'election, la-dialection), a-cause que-dansles-jours-siens f u t-dialectisee (divisSe en dialectes) le-terre: et-le-nom du-freresien fut-Jaktan (I'att^nua-
which merits highest attention, that there exist in the three different generations set forth by Moses, three causes of division which are inherent in them, and which issue from three different principles. In the generation of Japheth, which symbolizes the extent, the cause of division is the generative principle; in that of Ham, which represents that which is curved and hot, this cause ia thunder, for the purely physical part, and expiatory experiences, for the moral part; in that of Shem, finally, which is upright and bright, this cause is the providential mediative principle itself, which generating divine grace, produces that which is ultra-terrestrial and gives place to separation and to the attenuation of evil.
pp", Jaktan The word pp, which signifies that which
is small, thin,' slight, has received in this instance the initial adjunction * , which gives it a verbal force. It is, moreover, modified favourably by the influence of the generation of Shem.
Jarah.
aelh-Aouzal w'seth-Dikelah.
Abi-mael w'aeth-Sheba. , _.
v. 26. YTtobXTlX, the-selfsameness-of-AImodad One must
distinguish here two united words. By the first, bs, should be understood a divine force; by the second, YTto, an action by means of which every thing attains its measure and fills it.
ff~?V HX1 , and-that-of-Shaleph The w ord fpv recalls that
of PlbtZ? referred to in v. 24 of this chapter. It is the reaction of the action expressed by this one; so that in admitting that n^E? characterizes a virtual emission, as that of light or grace, for example, fp'O will be its concomitant reflective emission: for the root ^b added to that of b>E?, the luminous flash, is applied to its reflection or to its return unto itself.
Dltt'lSrrnKT, and-that-of-Hotzar-moth The two united words
which I separate here are worthy of remark. The first 1j»n designates a scission operated upon a thing, and by means of which that thing is found constituting several distinct parts. It is composed of the root yn, applied to every idea of cutting, of division, of scission, joined by contraction to the root "IS,. applied on the contrary, to every idea of pressure, of compaction, of formation. The second
26. Aud-Jaktan (h ing) begat the-selfsamenessof-Almodad (divine probatory mensuration ) and-thatof-Shaleph (reflected emission ) and-that-of-# otzarmoth (scission performed by death); and-that-oflarah (brotherly sparkling show; the moon).
ram (universal bright- (godlike purified fire), andt h a t-o f-Dikclah ( ethereal sounding rarefaction).
28. And-that-o t-Whobal infinite orbicular diffusing) , and-t h a t-of-Abimael (absolute fullness) and-thatof-Sheba (rest restoring).
26. Et-Jaktan (1'attenuation) produisit 1'existenced'Almodad (la mensuration probatoire et divine), etcelle-de-Shaleph (1'emission reflechie) et-c e 1 1 e-de-Hotzar-moth (la scission ope>ee par la mort) et-celle-d' Jar ah (la manifestation radieuse, f raternelle ; la lune. )
27. E t-celle-d'flacforam (la splendeur universelle), et-celle-d' A uzal (le feu 6pur6 et divin) et-celle-de- Dikelah (la rarefaction etheree et sonore).
(1'orbe infini), et-celle-d' Abimael (le pere de la p!6nitude), et-celle-de-S^eba (le retour au repos).
word 1~1% is taken here, not only for death, but for Its very cause, mortality.
m—nX1, and-that-of-Iarah The word ni" signifies literally, the moon. It is composed, by contraction, of the two roots n8~N"l , one of which characterizes visibility, and the other fraternity. These two roots, reduced to the syllable Pl"l, receive the Initial sign of potential manifestation -•
v. 27. Dl'nrrnXI, and-t hat-of-Hadoram The word ThD
which signifies literally, splendour, glory, has received the sign Q which universalizes its meaning.
Vnx-niO, and-that-of-Awzal This is the root TIN applied
to ether, fire, purified air, to which is united by contraction, the final Sx. This word, taken as nominal verb, In SlTX , expresses the action of being carried rapidly from one place to another, to communicate sympathetically, In the same manner as an electric spark.
seth-Hawilah w'aeth-Jdbab : chol-selleh benei Jaktan.
nbp"l"nXl , and-that-of-Dikelah.... One finds in this word two contracted roots, Vp~p"l: by the first, is understood a rarefaction pushed to extreme subtlety; by the second, a lightness raised to the simple consistency of sound. One feels clearly that there exist no words in our modern tongues capable of expressing the ideas attached to those of Dikelah, of Awzal, of Hadoram: for, whatever may be tne gases and the fluids which our physicists have discovered, they have not yet attained to those known by the priests of Thebes.
v. 28. SatirnXl. and-that-of-Whobal __ The root 2W, applied to every elevation, to every orbicular depth, is united by contraction to the root ^2, which pushes the meaning to the limits of what is possible.
Sxtt-DX-nXl , and-that-of-Abimael ---- These terms have nothing difficult.
XDE-nXl, and-that-of-Sheba ---- This is the same word used by Moses in y. 7. of this chapter: but the difference of the generation places a great difference between the respective meaning which they contain. The repose produced by the igneous force would not be the same as that emanated from the providential power.
v. 29. IDiX-nXl, and-that-of-Aophir __ This is relative to the aspect under which one has considered the word ISiN, as some have seen gold, and others, ashes: thus the hieroglyphic sense sometimes means noble and sometimes base. To translate it exactly, would require terms which we still lack. This word formed with deep skill, comes from the two contracted roots •)X~--pX. The first, *•)*{**, contains in itself the idea of a thing going to its end, attaining its goal; the second, IN, is well known to be the symbol of the elementary principle.
Xl, and-that-of-Haurilah __ This word is presented in
29. A n d-that-of-Aopftir 29. Et-celle-d'AopJur (la
(elementary fulfilled end), fin e*16mentaire), et-celle-
and-thSit-of-Hawilah ( tried de-Haivilah ( la vertu 6prou-
(shout, huzza!) all-thosejubilation, le cri d'allSgres-
were the-issued-offspring of se!) tous-ceux-la-furent les-
Jaktan (manifested lessenenfans de-Jaktan (I'att&ra-
ing) (of evil). ation) (du mal).
v. 7. of this chapter; but although It Is always derived from the root Sin or 'rn, It has not, however, the same expression, on account of the generation of Shem which modifies it. Emerging from igneous force, it characterized energy; issued from providential power it is the emblem of virtue.
aaV'-nm. and-that-of-Iobab I do not wish to conceal from
my readers that the word 33**, from which we make jubilee and jubilation after the Latin, was formed in the Egyptian tongue from an onomatopoetic root somewhat vulgar, and signified literally to bark. But, as the dog was, in the hieroglyphic style, the emblem of one of the most profound theurgic mysteries, his cry was, in that same style, the expression of the keenest and most exalted joy. In Hebrew as well as in Chaldaic, the word 3D", signifies an acclamation, a cry of cheerfulness, a general approbation. It is the same in the Syriac Jba~, and in the Ethiopic J?7/l (ibah).
v. 30. XEtttt, from-harvest-spiritual-fruitt.... 1 have explained this word in v. 23, of this chapter.
K~CD, of -spiritual-contriving. . . . The vulgar meaning of this word is book. It is the name itself of the work of Moses, to which I have restored it. It is derived from the root fp, applied to every idea of addition, adjunction, accumulation, supplement, etc.
n~)pn"in. to-the-height of-pristine-time I have had occasion
many times to speak of the word cip, and particularly In v. 8, ch. II, where the same roots and the same words represented a great number of times, have always involved the same sense. The reader should also observe that in conformity with my promise, I have
changed no character under pretext of reforming it. My etymologies are all supported by the same principles, are developed without effort, and succeed without contradiction. Therefore, as I have said, my Grammar has proved my Translation; and my Translation, my Grammar. I arrive at the close of my labour with the innate conviction of having satisfied my reader, if my reader, exempt from prejudice, has put into his examination as much good faith as I have put into my work.
v. 31 and 32. All these terms are understood. It is needless for us to stop longer; but before passing on to the correct translation, I have still some observations to make, and I beg my readers to give a moment's attention.
I have said in the Preliminary Discourse at the head of these notes, that what I called THE COSMOGONY OF MOSES, was ineluded in the first ten chapters of the BerasJiitn: considering these ten chapters as a sort of sacred decade, wherein were developed, following the signification of numbers, the birth of the Universe and its principal vicissitudes.
I know very well that this ancient custom of giving a certain signification to numbers, will not be in accordance with the taste of the greater .part of modern savants, who, accustomed only to hear numbers spoken of under their purely mathematical relations, doubt that one could without folly, attribute to them a meaning beyond that which they express physically. These savants are quite excusable in scoffing at those who, without any real knowledge of antiquity have undertaken to speak a tongue of whose rudimentary principles they are ignorant; I do not pretend to blame them. On the contrary, I find as they have, nothing more ridiculous than what certain persons have written of numbers. But let me make a comparison.
Because there are bad musicians, must we eliminate music from the beaux arts? Because one can no longer penetrate the depths of this art today, and because one is limited to the composition of certain operas, and to the execution of certain symphonies, must one
storing-place-of-them, fromr e t o u r-a-eux, d e p u i s-la
harvest-spiritual-fruits, bym o i s s o n-des-fruits-spirit-
dint of-spiritual-contriving, uels, a-force de-meditations-
to-the-h eight of-pristined'esprit, jusqu'au-s o m m e t
time. de-Fanteriorit6 des-temps.
charge Plato with falsehood for having said that music was the key to all knowledge? Is it necessary to believe that Buddha in India, Kong-tze in China and even the Scandinavian to whom has been given the name of Woden, consulted together at such distances, both of time and place, to say the same thing, if this thing had not had some foundation? Is it not more simple to think that we have lost certain underlying ideas concerning the manner of studying music; and that if we would, perhaps, consider this art from the standpoint that the Hindu sages, those of China, those of ancient Greece, and even the Druids, our ancestors, have considered it, we would find there the same moral resources and the same sublimities?
Plato who saw in music other things than the musicians of our day, saw also in numbers, a meaning that our algebraists no longer see. He had learned to see this meaning according to Pythagoras who had received it from the Egyptians. Now, the Egyptians were not alone agreed in giving to numbers a mysterious signification. It suffices to open certain ancient books to see that from the oriental limits of Asia to the occidental bournes of Europe, the same idea governed this subject. If I had not decided to omit citations in my notes, I could easily fill entire pages with them.
Therefore let us be reasonable. Can all antiquity be charged with folly? Can it be believed that Pythagoras was a man of weak mind, Plato foolish, Kong-tze ignorant? But if these men had just ideas, then there certainly did exist a tongue of numbers, since they never wearied speaking of it. Now what was this tongue? In what did it consist? It consisted in taking numbers in certain intellectual relations, in the same manner that one takes them today in their physical relations; so that, as an English geometrician can understand a problem of mathematics put down by a French
31. ^lleh benei.-Shem
hem.
geometrician in algebraic characters and solve it without understanding the French tongue, so could a wise Chaldean grasp a mystery of transcendental philosophy announced in hieroglyphic numbers by an Egyptian without the least knowledge of his idiom: and as the geometrician knows very well that the characters which he uses have no power in themselves and that they are only the signs of forces or physical quantities, the Chaldean sage knew also that the numbers which served him were only symbols chosen to express the forces of intellectual Nature.
The vulgar, it is true did not think the same; for the vulgar is vulgar everywhere. Not so very long ago there were some among us who took the geometricians for sorcerers, and the astronomers were menaced with burning. The people of Memphis and Babylon, as ignorant as those of Rome, did not separate the sign that they saw, from the idea it was said to contain; for example, imagining that the number four, which represented universal multiplicating force, was that force itself. Many men, usurping the title of sage held to this thought: but it is an absurdity into which the true sages never fell. The symbol of the famous Tetrad was only a simple four for Pythagoras when it was not attached to the idea of the universal Motive Power; in the same manner as an a: is only an x for the algebraist who has not resolved to see the unknown which he is seeking.
It is very important to know this. In fact, it is because this has not been known, that there has been so much irrational talk for and against numbers. This tongue seems absolutely lost today and I would have refrained from speaking of it, if Moses, whose work I am translating had not used it in several places in his Sepher. Moreover, I have not pretended to reestablish it; for that enterprise would have demanded other labours. I have only believed it useful to note the places where one cannot, without its help, penetrate wholly the meaning of the hierographic writer. These passages are those in which, under pretence of chronology
31. Those-are the-issued- 31. Tels-sont-les-enfans-
offspring of-S hem, afterde Shem, selon-les-tribus-a-
the-tribels-of-t hem, aftereux, selon-les-langues-a-eux,
t h e-speeches-their-own, indans-les-terres-a-eux, d ' a p-
the-lands-of-t hem, by-theres-les-organisations-univer-
organic-bodies-their's. selles-a-eux.
he appears to fix the dates, or calculate the age of its cosmogonlcal personages. I heartily deplore the infinite pains that the savants, otherwise most estimable, have given themselves to excuse its frequent anachronisms, and to make the Hebrew text and the Samaritan, agree. They did not perceive that these -were symbols which they submitted to their calculations; and that Mosea, so rich and so grand in this way, could not, have been so poor and petty. Indeed, a world whose creation did not go back six thousand years and which lasted only about 4200 years from its universal deluge, •would foe a world exceedingly modern in comparison with ours where the slightest ideas whether in history, or in physics, force us to go back to an incomparable antiquity.
Every time that one takes literally, the periods and the numbers of Moses, he is lost in an inextricable labyrinth. It will never be explained in a satisfactory manner why the Samaritan text which shortens the duration from the creation to the deluge by three cycles, lengthens on the contrary, that from the deluge to the call of Abraham, not only by the three suppressed cycles, but again by three more cycles; why the Hellenists having the two texts before them have followed neither, lengthening arbitrarily the duration from the creation to the deluge, by nearly eight cycles and that from the deluge to the call of Abraham by more than seven; which gives altogether a space of fifteen hundred years beyond the one fixed by the Hebrew text.
But these difficulties, insurmountable otherwise, disappear when one thinks that Esdras and the Hellenists had very strong reasons, the one, for being separated from the Samaritan text and the others, for altering this mysterious chronology. Esdras wishing, as we have already seen, to make the Hebraic /Sepher forever distinguished from the Samaritan Sepher which he had anathematized, had no better means, without injuring the text, than that of changing
32, ^Jlleh mishephehdth benei-Noah rtho-ledoth'am b'goie-hem w-me-selleh nipredou ha-goim ba-aretz ahar ha-mabboul.
the form of certain symbolic numbers which, had no influence on the sacred doctrine; and the Hellenist Essenes, fleeing from every kind of profanation, could not better prove, that their intention had been not to unveil any of the Mosaic mysteries, than by changing completely those numbers, whose exact translation they could not give without exposing its meaning to the eyes of the profane: for not only the Chaldeans, but those of the Egyptians and the Greeks, initiated in the science of numbers, would have grasped the thought of Moses by the sole inspection of his chronology.
An impartial reader who follows me attentively will easily understand, that in admitting with me the hierographic signification of the numbers alluded to in the Sepher, every difficulty relative to the pretended brevity of the duration of the world, as well as to the anachronisms, and differences, found between the two texts and the translation of the Hellenists, ceases; whereas, if one considers these numbers according to their arithmetical value, one of two things is necessary, either to regard Moses as an unlearned man, or to extinguish every historical and physical light which demonstrates the antiquity of the terrestrial globe.
Without explaining entirely the symbolic signification of numbers, because to do this it -would be necessary to restore a science seemingly lost, a laborious and dangerous undertaking, I have said enough to put the reader on the path of discoveries. First I have given the interpretation of the Hebraic decade. This was all the more useful as I know that each chapter of the Berceshith bears the character of its number. Without this important consideration, and if I had not seen that the Cosmogony, properly so-called, was contained in a sort of hieroglyphic decade, I would not have translated this tenth chapter, which being only a . sort of passing or link between two parts of the same whole, belongs still more to the
32. These-a r e thetribes 32. Telles-sont les-tribus
Noah, af ter-the-symbolicalselon-1 e s-characteristiques-
progenies of-t hem, in-thegenerations-a-eux, dans-les-
organic-b o d i e s-their-own : organisations-constituantes-
a n d-through-t hose werea-eux ; et-par-ceux-la-meme
parted the-organic-naturalf u r e n t-diversifiees les-or-
bodies, in-the-earth, afterganisations-naturelles e n -
the-great-swelling (of wala-terre, apres-la-grande-in-
ters). tumescence (des eaux).
Geology which it begins, than to the Cosmogony which it finishes. I feel that this has need of an explanation.
The number ten has in particular in the tongue of numbers, that which is at once final and initial: that is to say. that it terminates the first decade and begins the second, containing thus two expressions and presenting Itself at the same time as term and as principle. I beg the reader to examine the example of a thing somewhat difficult to understand otherwise.
First Decade Second Decade Third Decade
It can be seen in this example that the number 10 of the first decade, corresponds to number 1 of the second; so that if one follows the arithmetical progression, the numbers corresponding the members of the complex numbers to form the simple number.
Now I must state for those of my readers who do not fear new and profound ideas, that the first ten chapters of the Beraeshith do not correspond to the first decade such as is explained above, but to the second: so that they lead one to think that this book had a beginning composed of nine chapters, of which the first of the Beraeshith formed the tenth. This beginning was consecrated to Theogony and was upon the essence of the Divinity. I have strong
reasons for thinking that Moses, having received from the sanctuary of Thebes, these theogonic principles, and judging rightly that the Hebrews whom he had 'been called upon to lead, were in no condition to support them, he therefore suppressed them. He limited himself to the Cosmogony and began his work in the manner that we have seen.
The first chapter, 10/1, was that of Principiation : there, all appears in power of being, in germ.
The second chapter, 11/2, was that of Distinction: the principle here passes from power into action.
The third, 12/3, was that of Extraction: a great opposition takes place.
The fourth, 13/4, was that of Divisional Multiplication: that is to Bay, of that sort of multiplication which takes place when a whole is divided into parts.
The fifth, 14/5, was that of Facultative Comprehension. The sixth, 15/6, was that of Proportional Measurement.
The seventh, 16/7, was that of Consummation: the equilibrium is "broken; a terrible catastrophe ensues; the Universe is renewed.
The eighth, 17/8, was that of Accumulation: the divided things returning to their common principles, becoming united.
The ninth, 18/9, was that of Restoration Consolidated: a new movement begins.
The tenth, 19/20, was that of Aggregative and Formative Energy: the natural forces unfold and act.
Correct Translation
CHAPTER I.
Principiation.
1. ^Elohim created in principle (the potential existence of) the Heavens and the Earth.
2. And the Earth was contingent potentiality in a potentiality of being: and Darkness ( compressive and hardening force) was upon the Face of the Deep (infinite source of potential existence) ; and the Breath (Divine Spirit) of yElohim, was pregnantly moving upon the face of the Waters (universal passivity).
3. And ^lohim said (declaring His Will) Light shall be: and Light was.
4. And uElohim declared (did ken) this Luminous Essence good: and ./Elohim made a division (caused a dividing motion to exist) between the Light and the Darkness.
5. And ^Elohim called (declaring His Will) the Light, Day (luminous period, phenomenal manifestation), and the Darkness (sensible and material existence), Night (negative manifestation, nutation of things) : then were evening and morning (west and east) — first day (first phenomenal manifestation).
6. And ^Elohim said, An ethereal expanse shall be in the midst of the Waters (in the centre of universal passivity), and a rarefying force dividing the waters from the waters (division of their opposed energies).
7. And JElohim made the ethereal expanse and divided the inferior faculties of the waters from their superior faculties: and it was so.
8. And ^Elohim called (declaring His Will), the ethereal expanse, Heavens (exalted waters) : then were evening and morning (west and east) — second day (second phenomenal manifestation).
9. And ^Elohim said, The waters below the heavens shall be gathered unto one place, and Dryness shall appear : and it was so.
10. And ^Elohim called the Dryness, Earth (terminating and final element), and the gathering place of the waters, he called Seas (aqueous immensity) : and ^Elohim saw that it was good.
11. And ^Elohim said, The Earth shall bring forth shoots, — vegetating and germinating herb, with innate seed, a fruitful substance bearing fruit after its kind and having within itself its seminal power — on the Earth: and it was so.
12. And the Earth brought forth shoots, the vegetating and germinating herb, with innate seed after its kind, and a fruitful substance bearing fruit and having within itself its seminal power, after its kind : — and JClohim saw that it was good.
13. Then were evening and mjorning (west and east) — third day (third phenomenal manifestation).
14. And 2Elohim said, Centres of Light (luminaries) shall be in the ethereal expanse of the Heavens, to cause a movement of separation between the Day and the Night, and they shall be as signs to come, both for temporal divisions and for universal phenomenal manifestations, and for ontological mutation (of beings).
15. And they shall be as (sensible) Lights in the ethereal expanse of the Heavens to give (intelligible) Light upon the Earth : and it was so.
16. And ^Elohirn made (the potential existence of) that dyad of great luminous foci, the greater as symbolic
representation of the day (universal manifestation), and the smaller as symbolic representation of the night (negative manifestation) : and the stars (virtual forces of the universe).
17. And ^Elohim placed them in the ethereal expanse of the Heavens to give (intelligible) Light upon the
18. And to act as symbolic types in the day and in the night, and to cause a movement of separation between the light and the darkness: and ^Elohim saw that it was good.
19. Then were evening and morning (west and east) — fourth day (fourth phenomenal manifestation).
20. And ^Elohim said, The Waters shall bring forth abundantly, vermiform and volatile principles with soul of life, moving upon the Earth and flying in the ethereal expanse of the Heavens.
21. And ^Elohim created (the potential existence of) corporeal immensities, legions of marine monsters and (that of) all soul of life, animated with reptilian movement, whose principles the waters brought forth abundantly, after their kind, and (that of) every winged fowl after its kind : and ^Elohini saw that it was good.
22. And vElohim blessed them, saying, Be fruitful and multiply and fill the waters in the seas, and the birds shall multiply upon the earth.
23. Then were evening and morning (west and east) — fifth day (fifth phenomenal manifestation).
24. And ^Elohim said, The Earth shall bring forth soul of life (animality) after its kind, quadruped and reptile and terrestrial animality after its kind: and it was so.
25. And ^Elohim made (the potential existence of) terrestrial animality after its kind, and (that of) the quadruped after its kind, and all life trailing upon the ground after its kind: and ^Elohim saw that it was good.
26. And ^Elohim said, We will make Adam (univer-
sal man) in our reflected Shadow (image) after the laws of our assimilating action; and they (mankind) shall rule over the fish of the sea and over the birds of the air and over the quadruped and over all terrestrial animality and over all reptilian life moving upon the
27. And ^Elohim created (the potential existence of) Adam (universal man) in his reflected Shadow (image), in the shadow of ^Elohim created He him : male and female (collective power, universal existence) created He them.
28. And ^Elohim blessed them, and jElohim said unto them: Be fruitful and multiply and replenish the earth and subdue it, and have dominion over the fish of the sea, and over the birds of the heavens and over every living thing that moveth upon the earth.
29. And JElohim said, Behold, I have given you every herb germinating with innate seed, which is on the face of the whole Earth, and every vegetable substance bearing its own fruit and having in itself its seminal power: unto you it shall be for food.
20. And to all terrestrial animality, and to every bird of the heavens, and to every living reptilian thing that moveth upon the earth and having in itself the innate principle of the animated breath of life, every green herb shall be for food: and it was so.
31. And ^Elohim saw (did ken) all that He had made (in potentiality), and behold it was very good. Then were evening and morning (west and east) — sixth day (sixth phenomenal manifestation).
CHAPTER II.
Distinction.
1. Thus were finished (in potentiality) the Heavens and the Earth and all the ruling law thereof (universal nature).
2. And ^Elohim accomplished, in the seventh day (phenomenal manifestation), the sovereign work which He had made, and He returned to His Ineffable Self, in the seventh day (phenomenal manifestation), from all the sovereign work which He had made.
3. And JElohim blessed the seventh day and sanctified (the symbolic existence of) it, because thereon He returned to His Ineffable Self from all the sovereign work, which ^Elohim had created according to His efficient
4. Such is the sign (symbolic, hieroglyphic emblem) of the generations of the Heavens and of the' Earth, when they were created, in the day (luminous manifestation) when YAHWEH ^Elohim made (in principle) the Earth and the Heavens.
5. And the whole conception of Nature existed in the Earth before Nature was, and all its vegetative energy before it grew; for YAHWEH ^Elohim had not caused it to rain upon the Earth, and Adam (universal man) did not then exist (in actual substance) to labour in the Adamic element. .
6. But a virtual emanation went up from out the Earth and moistened the whole face of the Adamic element (homogeneous principle).
7. And YAHWEH ^Elohim fashioned (the substance of) Adam (universal man) from (the sublimation of the most subtle parts of) the Adamic element, and breathed into his intelligence an exalted essence of lives, and Adam (universal man) became a similitude of the universal soul.
8. And YAHWEH JSlohim appointed an enclosure (organic circumference) in the sphere of temporal sensibility, (extracted) from the universal anteriority of time; and there He placed Adam whom He had fashioned (for eternity).
9. And YAHWEH 2Elohim caused to grow from the Adamic element, every vegetative substance pleasing to the sight and good for food : and a substance of lives in the centre of the (organic) enclosure and its essential substance of the knowledge of good and evil.
10. And a river (luminous emanation) flowed from the sphere of temporal sensibility to water (vivify) the (organic) enclosure; and thence it divided and became (according to the quaternary power) four principles.
11. The name of the first (of those emanating principles) was Phishon (physical reality, apparent being) ; that which encompasseth the whole earth of Hawilah (virtual energy), natural source of gold (luminous reflection).
12. And the gold of this earth (emblem of luminous reflection of) good; there (the natural source of) Bedollah (mysterious separation) and the Stone Shoham ( universal sublimation ) .
13. And the name of the second river (emanating principle) was Gihon (formative movement) : that which encompasseth the whole earth of Chush (igneous principle).
14. And the name of the third river (emanating principle) was Hiddekel (universal propagating fluid), that which goeth forth as (the vehicle of the principle
of) happiness (harmony) : and the fourth river (emanating principle) was Phrath (fecundating source).
15. And YAHWEH JElohim took Adam (universal man) and placed him in the (organic) enclosure (of the sphere of temporal sensibility) to elaborate and guard it with care.
16. And YAHWEH ^Elohim commanded Adam saying (declaring His Will), Of every vegetative substance of the (organic) enclosure thou mayest (freely) feed upon.
17. But of the physical substance of the knowledge of good and of evil, thou shalt not feed thereon: for in the day thou feedest thereon, becoming mutable, thou shalt die (pass into another state of being).
18. And YAHWEH ^Elohim said, It is not good that Adam (universal man) should be alone (in his solitude) ; I will make him an auxiliary force (companion, counsel) emanated from himself, and formed in the reflection of his own light.
19. And YAHWEH ^Elohim fashioned from the Adamic element all terrestrial animality of nature, and every bird of the heavens; and he brought them unto Adam (universal man) to see what name relative to himself Adam would call each species; and whatsoever name Adam assigned to each soul of life (relative to himself), that was its name (expression of its relation with the universal living soul).
20. And Adam assigned names to every quadruped, and to every bird of the heavens, and to all terrestrial animality of nature: but for Adam (universal man) was not found an auxiliary force (companion, counsel) as luminous reflection of himself.
21. And YAHWEH /Elohim caused a profound and sympathetic sleep to fall upon Adam (universal man) and he slept; and He broke from the unity, one of his involutions (exterior envelope, feminine principle) and shaped with form and corporeal beauty, its original inferiority (weakness).
22. And YAHWEH JSlohim restored this involution (exterior envelope) which He had broken from (the substance of) Adam, for (shaping the form of) A'ishah (volitive faculty, intellectual companion) and He brought her unto Adam.
23. And Adam said (declaring his thought), This is actually universal substance of my substance and corporeal form of my corporeal form: this one he called Aishah (efficient volitive faculty, intellectual companion) for out of Aish (volitive principle, intellectual man) she had been taken in substance.
24. Therefore shall A'ish (intellectual man) leave his father and his mother and shall cleave unto Aishah (intellectual companion), and they shall 'be as one corporeal substance (one single being in one same form).
25. And they were both entirely uncovered (without corporeal veil to conceal their mental conceptions), Adam
(universal man) and Aishah (his volitive faculty) and they were not ashamed.
CHAPTER III.
Extraction.
1. Now Nahash (egoism, envy, covetousness, concupiscence) was an insidious passion (blind principle) in all elementary life which YAHWEH ^Elohim had made: and it said (this passion Nahash) unto A'ishah (volitive faculty of Adam), Why, hath ^Elohim declared, ye shall not feed upon all the substance of the organic enclosure?
2. And Aishah (volitive faculty) said unto Nahash (covetous passion), Of the fruit growing substance of the organic enclosure, we may feed upon,
3. But of the fruit of the substance itself, which is in the centre of the organic enclosure, ^Elohim hath said, Ye shall not feed upon it, ye shall not carry your desires (breathe out your soul) into it, lest ye cause your unavoidable dying.
4. And Nahash (insidious, covetous passion) said unto Aishah: Not in dying shall ye cause your unavoidable death.
5. For ^Elohim knoweth, that in the day ye shall feed thereon (on this substance), your eyes shall be opened (to the light) and ye shall be as ^iElohim, conscious of good and evil.
6. And Aishah (volitive faculty) saw that this substance (was) good for food and pleasant for the eyes, and that this substance was desirable to universalize the intelligence; and she took of the fruit thereof and did feed upon it and she gave also unto Aish (intellectual principle) united with her, and he did feed thereon.
7. And the eyes of them both were opened, and they knew that they were void of light (of virtue, sterile and unveiled in their dark principle) and they brought forth a shadowy covering, veil of sadness and mourning, and they made themselves pilgrims' cloaks.
8. And they heard the voice of YAHWEH ^Elohim wafting itself to and fro in the organic enclosure like the spiritual breath of day, and Adam, (universal man) hid himself and Ai'shah (his volitive faculty), from the face of YAHWEH ^Elohim, in the centre of the substance itself of the organic enclosure.
9. And YAHWEH ^Elohim called unto Adam and said unto him, Where has thy will borne thee?
10. And he said, I heard Thy voice in the organic enclosure and I was afraid because I was void of light (unveiled in my dark principle) and I hid myself.
11. And He said, Who hath taught thee that thou wast void of light? If not (the use of) that substance whereof I commanded thee that thou shouldst not feed.
12. And Adam (universal man) said, A'ishah (volitive faculty) whom Thou gavest to be my companion, she gave me of that substance and I did feed upon it.
13. And YAHWEH JElohim said unto A'ishah, Why hast thou done that? and A'ishah said, Nahash (insidious passion) caused my delusion and I fed upon it.
14. And YAHWEH ^Elohim said unto Nahash, Because thou hast done this, cursed be thou, amongst all terrestrial animality, and amongst all elementary nature, according to thy tortuous inclination shalt thou act (grovellingly, basely), and upon elementary exhalations (corporeal illusions) shalt thou feed all the days of thy life.
15. And I will put antipathy (natural aversion) between thee and Aishah (volitive faculty), and between
thy progeny and her progeny (productions of the volitive faculty) ; hers shall repress (centralize) the venomous principle (evil) in thee, and thine shall repress (centralize) the consequences of evil in her.
16. Unto Aishah He said, I will multiply the number of thy physical hindrances (obstacles opposed to the execution of thy desires), and thy mental conceptions; and in sorrowful travail shalt thou bring forth thy productions: and unto Aish (intellectual principle) shall thy desire be and he shall rule in thee (act symbolically).
17. And unto Adam (universal man) He said, Because thou hast hearkened unto the voice of Aishah (volitive faculty, intellectual companion), and hast fed upon the substance of which I commanded thee saying, Thou shalt not feed thereof; cursed be the Adamic element (homogeneous and like unto thee) because of thee: in painful travail shalt thou feed upon it all the days (phenomenal manifestations) of thy lives.
18. And harsh and rough (imperfect and disordered) productions shall germinate abundantly for thee; and thou shalt feed upon the bitter and withered fruits of elementary nature.
19. In continual mental agitation shalt thou feed upon it, until thy return ( reintegration ) unto the Adamic element (homogeneous and like unto thee) ; for out of the spiritual element wast thou taken and unto the spiritual element shalt thou be restored.
volitive faculty), Hevah (elementary existence) because she was the mother of all (that constitutes) existence.
21. And YAHWEH ^Elohim made for Adam and his intellectual companion, sheltering shapes (bodies) and enveloped them with care.
(universal man) is become like one of us, knowing good and evil; and now lest he put forth his hand and take
320 THE HEBEAIC TONGUE BESTOKED
also of the Elementary Substance of lives, and feed thereon and live forever (immensity of time) :
23. Therefore, YAHWEH ^Elohim separated him from the organic sphere of temporal sensibility, to elaborate this Adamic element out of which he had been taken.
24. And He cast forth Adam (universal man) and from the universal anteriority of time, He caused to exist in the organic sphere of temporal sensibility, the Cherubim (collective being, like unto innumerable legions) and an incandescent flame of destruction whirling upon itself, to guard the way of the elementary substance of lives.
CHAPTER IV.
Divisional Multiplication.
1. And Adam (universal man) knew Hevah (elementary existence, his efficient volitive faculty) ; and she conceived and produced (the existence of) Kain (strong and mighty transformer, which seizes, centralizes and appropriates, and assimilates to itself) ; and she said, I have formed (by centralizing) an»intellectual being of the essence of YAHWEH.
2. And she added, bringing forth his brotherly self, (the existence of) Habel (gentle, pacific liberator, that which releases and extends, which evaporates and leaves the centre) ; and Habel was leader (director) of the elementary corporeal world, and Kain was servant of the Adamic element (homogeneal ground).
3. Now it was from the end of the seas (superficial phenomenal manifestations), that Kain caused to ascend of the productions of the Adamic element, an offering unto YAHWEH.
4. And Habel also caused (an offering) to ascend of the firstlings of his world and of their quintessence (most eminent virtues) ; and YAHWEH was saviour unto Habel and unto his offering.
5. But unto Kain and unto his offering He was not saviour; and Kain was very wroth and his face was downcast.
6. And YAHWEH said unto Kain, Why art thou wroth? and why is thy face downcast?
7. If thou doest well, shalt thou not bear the sign (of good in thee) and if thou doest not well, the sin lieth
at the dqor (is upon thy countenance) ; and unto thee its desire, and thou, its symbolic representation.
8. And Kain declared his thought, unto Habel his brother; and they were existing together in productive Nature: and Kain (violent centralizer) rose up (was materialized) against Habel (gentle, pacific liberator) his brother, and slew him (conquered his forces).
9. And YAHWEH said unto Kain, Where is Habel, thy brother? and he said, I know not: am I my brother's keeper?
10. And he said, What hast thou done? the voice of the groaning generations of (future progenies which were to proceed from) thy brother riseth unto me from the Adamic element.
11. And now, cursed be thou, by the Adamic element whose mouth was opened by thine own hand, to receive the generations (future progenies) of thy brother.
12. When thou labourest in the Adamic element, it shall not yield its virtual force unto thee: staggering (agitated by a movement of uncertainty) and wandering (agitated by a movement of fear) thou shalt be upon the
13. And Kain said unto YAHWEH, Great is my iniquity from that which I must endure (according to my purification).
14. Behold, Thou hast driven me out this day from t*he face of the Adamic element: and from Thy face must I hide myself and I shall be staggering (agitated by a movement of uncertainty) and wandering (agitated by a movement of fear) upon the earth: and it shall be that whosoever findeth me shall slay me.
15. And YAHWEH said unto him, Whosoever slayeth Kain (thinking to destroy him), sevenfold shall (instead) exalt him (increase his power sevenfold) : and YAHWEH put a sign upon Kain, so that anyone finding him should not smite him.
16. And Kain withdrew from the face of-YAHWEH and dwelt in the land of Nod (of banishment and exile, of troublous, agitated wandering) the temporal anteriority of elementary sensibility.
17. And Kain knew Ai'sheth (his intellectual companion, his volitive faculty) : and she conceived and brought forth (the existence of) Henoch (founder, central energy) : then he builded a spherical enclosure (stronghold) and he called the name of this spherical enclosure after the name of his son Henoch.
18. And unto Henoch was born (the existence of) Whirad (excitative movement, interior passion, whirling motion) : and Whirad produced Mehoujael (physical manifestation, objective reality) : and Mehoujael produced Methoushael (abyss of death) : and Methoushael produced Lamech (the knot which arrests dissolution, the pliant bond of things).
19. And Lamech took unto him two corporeal companions (physical faculties) : the name of the first was Whadah (evidence, periodic return) and the name of the second was Tzillah (deep, dark, veiled).
20. And Whadah produced (the existence of) Jabal (aqueous principle, physical abundance, fertility) : he who was the father (concentrating and appropriating force, the founder) of those who dwell in fixed and elevated abodes, and who recognize (the right of lawful) property.
21. And the name of his brother was Jubal (universal fluid, principle of sound, source of joy and moral prosperity) : he who was the father (founder) of every luminous conception, and that which is worthy of loving admiration (arts and sciences).
22. And Tzillah also produced (the existence of) Thubal Kain (central diffusion, mercurial and mineral principle) who sharpened all (tools of) copper and iron (instructor of those who work in metals, excavate mines and forge iron) : and the kindred of Thubal Kain was
Nawhomah (principle of aggregation, association of peoples).
23. And Lamech (the knot which arrests dissolution) said unto his corporeal companions (physical faculties) Whadah and Tzillah: Hearken unto my voice, ye companions of Lamech, listen unto my speech : for I have slain (destroyed) the intellectual individuality of me (that which is individualized by his volitive faculty) for my extension (free exercise of his forces), and the progeny (spirit of the race, particular lineage) for my formation (in the great family of peoples).
24. So sevenfold shall be exalted (the centralizing constitutive forces of) Kain (mighty transformer), and Lamech (flexible bond things), seventy and sevenfold (exalted).
25. And Adam (universal man) again knew his intellectual companion (efficient volitive faculty), and she produced a son, and called his name Sheth (basis, foundation of things) : For thus, said she, hath JSlohim founded in me another seed (basis of another generation, emanated) from the mutation of Habel, whom Kain slew.
26. And unto Sheth likewise, was generated a son: and he called his name ^Enosh (mutable being, corporeal man) : then hope was caused (to support his sorrow), by calling upon (invocation of) the name of YAHWEH.
CHAPTER V.
Facultative Comprehension
1. This is the book of the (symbolical) generations of Adam (universal man) from the day when ^Elohim created Adam; according to the assimilating action of JSlohim, made he his self sameness (determined his potential existence).
2. Male and female (cause and means) created He them (collectively) ; and He blessed them and He called their (universal) name Adam, in the day when He created them (universally).
3. And Adam existed three tens and one hundred cycles (of temporal ontological mutation) ; and he produced according to his assimilating action, in his reflected shadow, an emanated being, and he called his name Sheth (basis and foundation of things).
4. And the days (luminous periods, phenomenal manifestations) of Adam, after he had brought forth (the existence of) Sheth, were eight hundred cycles (of ontological mutation) : and he produced sons and daughters (many emanated beings).
5. And all the days (luminous periods) during which Adam (universal man) existed, were nine hundred cycles and three tens (of ontological mutation) : and he passed away (returned to universal seity).
6. And Sheth (basis of things) existed five and one hundred cycles (of ontological mutation), and he produced ^Enosh (mutable being, corporeal man).
7. And Sheth existed after he produced (the existence of) ^Enosh, seven and eight hundred cycles (of on-
tological mutation), and he produced sons and daughters (many emanated beings).
8. And all the days (luminous periods) of Sheth were two and one ten and nine hundred cycles (of ontological mutation), and he passed away (returned to universal seity).
9. And J£nosh (mutable being, corporeal man) existed nine tens of cycles (of ontological mutation), and he produced Kainan (general usurpation).
10. And 2Enosh existed after he produced (the existence of) Kainan, five and one ten and eight hundred cycles (of ontological mutation) and he produced sons and daughters (many emanated beings).
11. And all the days (luminous periods) of 2Enosh were five and nine hundred cycles (of ontological mutation), and he passed away (returned to universal seity).
12. And Kainan existed seven tens of cycles (of ontological mutation), and he produced Mahollael (mighty exaltation, splendour).
13. And Kainan existed after he produced (the existence of) Mahollael, four tens and eight hundred C37cles (of ontological mutation), and he produced sons and daughters (many emanated beings).
14. And all the days (luminous periods) of Kainan were ten and nine hundred cycles (of ontological mutation), and he passed away (returned to universal seity).
15. And Mahollael (mighty exaltation, splendour) existed five and six tens of cycles (of ontological mutation) and he produced Ired (steadfastness, perseverance, either upward or downward).
16. And Mahollael existed after he produced (the existence of) Ired, three tens and eight hundred cycles (of ontological mutation), and he produced sons and daughters (many emanated beings).
17. And all the days (luminous periods) of Mahollael were five and nine tens and eight hundred cycles
(of ontological mutation), and he passed away (returned to universal seity).
18. And Ired existed two and six tens, and one hundred cycles (of ontological mutation), and he produced Henoch (centralization, contrition).
19. And Ired existed after he produced (the existence of) Henoch, eight hundred cycles (of ontological mutation), and he produced sons and daughters (many emanated beings).
20. And all the days (luminous periods) of Ired were two and six tens and nine hundred cycles (of ontological mutation), and he passed away (returned to universal seity).
21. And Henoch existed five and six tens of cycles (of ontological mutation), and he produced Methoushaleh (abyss of death).
22. And Henoch followed in the steps of -^Elohim, after he produced (the existence of) Methoushaleh, three hundred cycles (of ontological mutation), and he produced sons and daughters (many emanated beings).
23. And all the days (luminous periods) of Henoch were five and six tens and three hundred cycles (of ontological mutation).
24. And Henoch followed in the steps of ^Elohim and (there was) naught of him (ceased to exist without ceasing to be) ; for ^Elohim withdrew him unto Himself.
25. And Methoushaleh existed seven and eight tens and one hundred cycles (of ontological mutation), and he produced (the existence of) Lamech (the knot which arrests dissolution ) .
26. And Methoushaleh existed after lie produced (the existence of) Lamech, two and eight tens and seven hundred cycles (of ontological mutation), and he produced sons and daughters (many emanated beings).
27. And all the days (luminous periods) of Methou-
shaleh were nine and six tens and nine hundred cycles (of ontological mutation), and he passed away (returned to universal seity).
28. And Lamech (pliant bond of things) existed two and eight tens, and one hundred cycles (of ontological mutation), and he produced a son (emanated being).
29. And he called his name Noah (repose of elementary Nature) ; saying, This shall rest us (oar existence) and lighten 0ur labour, and the physical obstacles of our hands, because of the Adamic element which YAHWEH hath cursed.
30. And Lamech existed after he produced this son, five and nine tens, and five hundred cycles (of ontological mutation), and he produced sons and daughters (many emanated beings).
31. And all the days (luminous periods) of Lamech were seven and seven tens and seven hundred cycles (of ontological mutation), and he passed away (returned to universal seity).
32. And Noah (repose of elementary nature) was the son of five hundred cycles (of ontological mutation) : and Noah produced (the existence of) Shem (that which is lofty, bright) and (the existence of) Cham (that which is curved, dark, hot) and (the existence of) Japheth (that which is wide, extended).
CHAPTER VI.
Proportional Measurement
1. Now it was (it came to pass) because of the downfall of Adam (dissolution of universal man) by multiplying upon the face of the Adamic element, that daughters (sentient and corporeal forms) were abundantly produced unto them (the divisions of Adam).
2. And the sons (spiritual emanations) of ^Elohim beheld the daughters (corporeal forms) of Adam that they were fair: and they took unto themselves of those physical faculties, whichsoever they desired most.
3. And YAHWEH said, My breath (vivifying spirit) shall no more be diffused (in bountiful profusion) upon Adam (universal man) during the immensity of time, because of his degeneration : inasmuch as he is corporeal, his days (luminous periods) shall be one hundred fold and two tens of cycles (of ontological mutation).
4. And the Nephilim (elect amongst men, noble illustrious ones) were upon the earth in those days: and also after that, sons (spiritual emanations) of ^Elohim had come in unto (mingled with) daughters (corporeal faculties) of Adam (universal man) and they had produced through them those same Ghiborim (mighty men, those famous Hyperboreans) who were of old, corporeal men (heros) of renown.
5. And YAHWEH saw that the perversity of Adam (mankind) increased upon the earth and that every conception (intellectual production) of the thoughts of his heart diffused evil all that day (during that phenomenal manifestation, luminous period).
6. And YAHWEH renounced (withdrew His loving power from the existence of) Adam (mankind) on the earth, and He repressed Himself in His heart (evinced severity).
7. And YAHWEH said, I will efface (the existence of) Adam (mankind) which I have created, from the face of the Adamic element: from Adam (mankind) to the quadruped, the creeping kind and the bird of the heavens: for I renounce (the preserving care of) having made them.
8. But Noah (repose of nature) found grace in the eyes of YAHWEH.
9. These are the symbolic generations of Noah: of Noah, intellectual principle manifesting the justice of universal virtues in his generations (cyclic periods) : Noah followed in the steps of ^Elohim.
10. And Noah (repose of nature) produced three sons (triad of emanated beings) : the existence of Shem (that which is lofty, brilliant), of Cham (that which is curved, dark, gloomy), and of Japheth (that which extends without limit).
11. And the earth was corrupt (debased, degraded) before the face of ^Elohim : and the earth was filled with a violent degrading heat (dark and devouring).
12. And ^Elohim looked upon the earth and behold it was corrupt, because every corporeal form had corrupted its own way (law) upon the earth.
13. And JSlohim said unto Noah (repose of nature), The end of every corporeal form draws near before my face: for the earth is filled with a violent degrading heat (dark and devouring) over the whole face of it: and behold, I leave the earth to its own destruction.
14. Make thee a Thebah (sheltering abode, enclosure, refuge) of preserving elementary substance: hollowed and roomed thou shalt make the Thebah : and thou shalt smear the interior and the exterior circumference with corporeal substance.
15. And thus shalt thou make it : three hundred fold of mother-measure the length of the Thebah (mysterious, sacred abode) : five tens of mother-measure the breadth of it and three tens of mother-measure the bulk (solidity) of it.
16. Gathering light, thou shalt make for the Thebah ; and according to the mother-measure, the orbicular extent in its upper part : and the opening of the Thebah shalt thou place in its opposite part: the lower parts, thou shalt make twofold and threefold.
17. And I, behold I, do bring the great intumescence (of the waters) upon the earth, to destroy every corporeal form wherein is the breath of lives : from under the heavens, all that is upon the earth shall perish.
18. And I will establish My creative might with thee and thou shalt enter the Thebah, thou and thy sons (spiritual emanations) and thine intellectual companion (efficient volitive faculty) and the corporeal companions of thy sons (their natural faculties) with
19. And of every living kind, of every corporeal form, two of every kind shalt thou bring into the Thebah (mysterious abode) to exist with thee: male and female shall they be.
20. Of fowl after its kind, of quadruped after its kind, of every creeping thing of the Adamic element after its kind, two of every species shall come unto thee to preserve existence there.
21. And 'thou shalt take unto thee of all food that is eaten: thou shalt gather it unto thee: and it shall be for food for thee and for them.
22. And Noah did all that ^Elohim had commanded him: thus did he.
CHAPTER VII.
Consummation.
1. And YAHWEH said unto Noah, Come thou and all thine interior into the Thebah (sheltering abode) : for thee (thy self sameness) have I seen righteous before My face in this generation (of perversity).
2. Of every pure quadruped kind, thou shalt take unto thee, seven-by-seven, the principle and the efficient volitive faculty: and of the impure quadruped kind, two-by-two, the principle and the efficient volitive faculty.
3. Of the fowl of the heavens also seven-by-seven, male and female, to preserve (the existence of) the seed upon the face of the whole earth.
4. For in this seventh day (luminous period, phenomenal manifestation), I will cause to rain (move the watery element) upon the earth, four tens of days (a great quaternion of light) and four tens of nights (great quaternion of darkness) : and I will efface all substantial, plastic nature that I have made, from the face of the Adamic element.
5. And Noah did all that ^Elohim had commanded him.
6. And Noah was the son of six hundred cycles (of ontological mutation), when the great intumescence (of the waters) was upon the earth.
7. And Noah went, and his sons (emanated beings) and his intellectual companion (efficient volitive faculty) and the corporeal companions of his sons (their physical faculties) into the Thebah (mysterious abode) from the face (of the waters) of the great intumescence.
8. Of the pure quadruped kind and of the impure quadruped kind and of fowl and of every creeping thing animated with reptilian movement upon the Adamic ele-
9. Two and two they came unto Noah (repose of nature) into the Thebah (sheltering abode), male and female, as ^Elohim had commanded Noah.
10. And it was on the seventh of the days (luminous periods, phenomenal manifestations) that the waters of the great intumescence were upon the earth.
11. In the six hundredth ontological mutation of the lives of Noah, in the second neomenia, in the seventeenth day (luminous period) of that moon-renewal: in that same day were opened all the springs of the potential, universal deep, and the multiplying quaternions of the heavens were loosened.
atmosphere) upon the earth unceasingly, four tens of days and four tens of nights (an entire quaternion of light and darkness).
13. Into the substantial principle of this day (seventh luminous period) went Noah (repose of elementary existence), and Shem (brilliant elevation), and Cham (dark inclination), and Japheth (extended space), sons (emanated productions) of Noah, and his intellectual companion
(efficient volitive faculty), and the corporeal companions (physical faculties) of his sons with them, into the Thebah (place of refuge).
14. They, and all terrestrial animality after its kind, and every quadruped after its kind, and every creeping thing with reptilian motion after its kind, and every fowl after its kind : every thing that moves swiftly, everything that flies.
15. And they went unto Noah (repose of nature) into the Thebah (sheltering abode) two and two of every corporeal form having in itself the breath of lives.
every corporeal form, as ^Elohim had commanded: and YAHWEH finished and withdrew Himself.
17. And the great intumescence was four tens of days (luminous periods) upon the earth: and the waters increased greatly and they bore up the Thebah, which was lifted up above the earth.
18. And the waters prevailed and were greatly increased upon the earth: and the Thebah moved to and fro upon the face of the waters.
19. And the waters prevailed to their fullest extent upon the earth : and all the high mountains were covered, which are beneath the whole heavens.
20. Fifteen mother-measure above them did the waters prevail: and the mountains were wholly covered.
21. Thus perished (disappeared) every corporeal form moving upon the earth, of birds and of quadruped, of terrestrial animality and of every creeping thing moving with reptilian motion upon the earth and all Adam (mankind).
22. Everything having an emanated essence of the breath of lives (spiritual comprehension), perished in the exterminating intumescence.
23. And everything (plastic, substantial nature) was effaced from the face of the Adamic elemient : from Adam (mankind) to the quadruped, from the reptilian kind to the fowl of the heavens : and they were effaced from the earth: and there remained only Noah (repose of elementary nature), and that which was with him in -the Thebah (holy retreat).
24. And the waters prevailed upon the earth five tens and one hundred days (luminous periods, phenomenal manifestations).
CHAPTER VIII.
Accumulation.
1. And ^Elohim remembered (the existence of) Noah and (that of) all terrestrial animality and (that of) every quadruped with him in the Thebah (place of refuge) : and /Elohirn caused a breath to pass over the earth, and the waters were checked.
2. And the springs of the deep (infinite source of potential existence) and the multiplying quaternion forces of the heavens were closed, and the falling of water (aqueous atmosphere) was exhausted from the heavens.
3. And the waters returned to their former state from off the earth by (the periodic movement of) flux and reflux: and the waters withdrew (shrank) at the end of five tens and one hundred days (luminous periods).
4. And the Thebah rested, in the seventh moon-renewal, on the seventeenth day (luminous period) of that moon-renewal, upon the heights of Ararat (first gleam of luminous effluence).
5. And the waters were agitated by (the periodic movement of) flux and reflux until the tenth moon-renewal: and in that tenth (month), on the first of the moon-renewal, the tops of the mountains (elementary firstlings, principles of nature's productions) became visible.
6. And it was at the end of four tens of days (the great quaternion), that Noah released the light of the Thebah, which he had made.
7. And he sent forth Ereb (western darkness) which
went to and fro (with periodic movement) until the drying up of the waters upon the earth.
8. And he sent forth lonah (plastic force of nature, brooding dove) from him, to see if the waters were lightened from off the face of the Adamic element.
9. And lonah found no place of rest to impart its generative force and it returned unto him into the Thebah, for the waters were still upon the face of the whole earth : and he put forth his hand (his power) and took it and brought it back unto him into the Thebah.
10. And he again waited a septenary of days (luminous periods) more, and again -he sent forth lonah from the Thebah.
11. And lonah came back to him at the same time as Ereb (return of western darkness), and lo, an olive branch (a sublimation of igneous essence) was grasped in its mouth (its conceptive faculty) : thus Noah knew that the waters were lightened upon the earth.
12. And he waited again a septenary of days (luminous periods) more, and he sent forth lonah, and it (brooding dove, generative faculty) returned not again unto him.
13. And it was in the unity and six hundred cycles (of ontological mutation), in the very beginning, at the first of the moon-renewal, that the waters wasted away from upon the earth: and Noah elevated the shelter (vaulted superficies) of the Thebah and looked (considered) and behold they were wasted (the waters) away from upon the face of the Adamic element.
14. And in the second moon-renewal, in the seven and twentieth day of that moon-renewal the earth was dried.
15. And ^Elohim spake unto Noah, saying,
16. Issue forth (produce thyself exteriorly) from the Thebah (sheltering place), thou and thine intellectual
companion (efficient volitive faculty), and thy sons (emanated productions) and the corporeal companions of thy sons (their physical faculties) with thee together.
17. All animal life that is with thee, of every corporeal form, of fowl and of quadruped and of every kind of reptile that creepeth upon the earth : let them produce (themselves exteriorly) with thee: and let them breed abundantly upon the earth and be fruitful and multiply upon the earth.
18. And Noah issued forth (was reproduced exteriorly) and his sons (emanated productions), and his intellectual companion (efficient volitive faculty) and his sons' companions (corporeal faculties) with him.
19. All terrestrial animality, all reptilian kind and every fowl : every thing creeping upon the earth after their kinds, issued forth (produced themselves exteriorly) from the Thebah.
20. And Noah raised up an altar (place of sacrifice) unto YAHWEH, and he took of every pure quadruped and of every pure fowl and raised a sublimation (caused an exhalation to rise) from the altar.
21. And YAHWEH breathed that fragrant breath of sweetness : and YAHWEH said within His heart, I will not again curse the Adamic element on account of Adam, because the heart of Adam (mankind) has conceived evil from his elementary impulses: I will not again smite all earth-born life (elementary existence) as I have done.
22. During all the days (luminous periods, phenomenal manifestations) of the earth, seed-time and harvest, cold and heat, summer and winter, and day and night shall not cease.
CHAPTER IX.
Restoration Consolidated.
1. And ^Elohim blessed (the existence of) Noah and (that of) his sons (emanated productions), and He said unto them, Be fruitful and multiply and replenish the
2. And the dazzling brightness of you and the awesome splendour of you shall be (impressed) upon all terrestrial animality and upon every bird of the heavens: upon all that receiveth original movement from the Adamic element, and upon every fish of the sea : into your hand (power) are they delivered.
3. Everything possessing in itself the principle of movement and of life, shall be food for you: even as the green herb have I given unto you all.
4. But the corporeal form which has in its soul, its similitude (blood assimilation, homogeneity) you shall not feed upon.
5. For your homogeneity (likeness of your soul), will I require (avenge) it: from the hand of every living being will I require it, and from the hand of Adam ( mankind) and from the hand of A'ish (intellectual man) his brother, will I require this Adamic soul (similitude).
6. Whoso sheddeth the blood (homogeneous, corporeal likeness) of Adam (mankind), through Adam shall his own blood be shed : because in the universal shadow (image) of 2Elohim made He (the self sameness of) Adam.
7. And you, universal existence, be ye fruitful and multiply; bring forth abundantly upon the earth and spread yourselves thereon.
8. And ^Elohim spake unto Noah and unto his sons (his emanations) with him, saying,
9. And I, behold I will establish (in substance) My Creative Energy in you and in your generation after you :
10. And in every soul of life that is with you, of fowl, of quadruped and of all terrestrial animality with you: of all beings issued from the Thebah, (including) all terrestrial animality.
11. And I will establish (in substance) My Creative Energy in you: so that every corporeal form shall not be cut off any more by the great intumescence (of the waters) : and neither shall there be any more a flood to destroy the earth.
12. And ^Elohim said, This is the symbolic sign of the Creative Force (law) which I appoint between Me and you, and every soul of life that is with you, for perpetual ages (immensity of time).
13. My bow, I have set in the nebulous expanse : and it shall be for a symbol of the Creative Force (law) between Me and the earth.
14. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the nebulous expanse.
15. And I will remember this Creative Law which is between Me and you and every soul of life in every corporeal form: and the great intumescence (of the waters) shall no more destroy every corporeal form.
16. And the bow shall be in the nebulous expanse, and I will look upon it, to remember the Creative Law (established) for the immensity of time, between yElohim and every soul of life in every corporeal form that is upon
17. And ^Elohim said unto Noah, This is the symbol of the Creative Force (law) which I have established (in substance) between Me and every corporeal form that is upon the earth.
18. Now, the sons (emanations) of Noah (repose of nature) issuing from the Thebah (sacred enclosure) were Shem (that which is elevated and shining), Cham (that which is dark, curved and hot), and Japheth (that which is extended and wide) : and Cham was the father of Chanahan (material reality, physical existence).
19. These three were the sons (emanated beings) of Noah and of these was the whole earth overspread (shared, divided).
20. And Noah released (gave liberty to) Aish (intellectual volitive principle) of the Adamic element: and thus he cultivated that which is lofty (spiritual heights).
21. And being steeped with the spirit of his production, he intoxicated his thought (attained ecstasy) and (in his exaltation) he revealed himself in the centre (most secret place) of his tabernacle.
22. And Cham the father of Chanahan (physical, material existence), discovered the mysterious secrets of his father and he divulged them to his two brothers exteriorly (materialized them).
23. And Shem and Japheth took the left garment and raised it behind them, and went backward, and covered the secret mysteries of their father : and their faces (were turned) backward, so that the secret mysteries of their father they did not see.
24. And Noah awaked from his spiritual ecstasy and he knew what his youngest son (the least of his productions) had done unto him.
25. And he said, Cursed be Chanahan (physical, material existence) : a servant of servants shall he be unto his brethren.
26. And he said, Blessed be YAHWEH ^Elohim of Shem: and Chanahan shall be servant unto them (his people).
27. ^Elohim shall give extension unto Japheth and he shall dwell in the tabernacles of Shem (brilliant elevation) : and Chanahan (physical, material existence), shall be a servant unto them.
28. And Noah existed after the great intumescence (of the waters), three hundred and five tens of cycles (of ontological mutation).
29. And all the days (luminous periods, phenomenal manifestations) of Noah (repose of nature) were nine hundred and five tens of cycles (of ontological mutation) : and he passed away (returned to universal seity).
CHAPTER X.
Aggregative and Formative Energy.
1. Now these (are) the symbolic generations of the sons (emanated productions) of Noah (repose of nature) : Shem, Cham and Japheth: and sons (emanated productions) were unto them after the great intumescence (of the waters).
2. And the sons (emanated productions) of Japheth (absolute extension) (were) : Gomer (elementary cumulation, aggregative force), and Magog (elasticity), and Madai (infinite commensurability and sufficiency), and Javan (generative ductility), and Thubal (diffusibility), and Meshech (perceptibility), and Thirass (modality, faculty of appearing under determined form).
3. And the sons (emanated productions) of Gomer (elementary cumulation) (were) : Ashechenaz (latent fire, caloric), and Riphath (rarity, centrifugal force), and Thogormah (density, universal corporization, centripetal force).
4. And the sons (emanated productions) of Javan (generative ductility) (were) : ^Elishah (diluting and moulding energy), and Tharshish (intense, sympathetic principle), of Chittim (Chuthites, Scythians, the rejected, the barbarous) and of Dodanim (Dardanians, the elect, the civilized).
5. By these (faculties, or powers of repulsion and attraction) were differentiated the centres of will (interests, opinions and ideas of peoples), of social organizations in their lands: every principle (acting) after its own tongue, toward tribes in general, in their social organizations.
6. And the sons (emanated productions) of Cham (dark, hot inclination) (were) : Chush (igneous force, combustion), and Mitzeraim (subjugating, victorious, oppressing power), and Phout (suffocating, asphyxiating energy), and Chanahan (physical and material existence).
7. And the sons (emanated productions) of Chush (igneous force, combustion) (were) : Seba (radical moisture, principle of all natural productions), and Hawilah (natural energy, travail), and Sabethah (determining movement, cause), and Rahamah (thunder), and Sabethecha (determined movement, effect) : and the sons (emanated productions) of Rahamah (thunder) (were) : Sheba (reintegration of principles, electric repulsion), and Dedan (electric affinity).
8. And Chush (igneous force) produced Nimrod (principle of disordered will, of rebellion, anarchy, despotism) : he who strove to be the dominator of the earth.
9. He who was a lordly adversary (proud opposer), before the face of YAHWBH : wherefore it is said : Even as Nimrod (principle of anarchical volition), lordly adversary before the face of YAHWEH.
10. And such was the beginning of his kingdom, Babel (vanity), and Arech (softness, dissolution), and Achad (selfishness), and Chalneh (ambition, all engrossing desire), in the land of Shinar (civil revolution).
11. Out of this land issued Ashour (principle of enlightened government, and the order and happiness resulting from the observation of laws), and founded Nineveh (exterior growth, colonization, education of youth), and the interior institutions of the city, and Chalah (perfecting of laws, assemblage of wise men, senate).
12. And Ressen (legislative power, reins of the government), between Nineveh (exterior growth, colonization) and Chalah (interior action of deliberation, senate) : a very powerful civil safeguard.
13. And Mitzeraim (subjugating, victorious, oppressing power) produced (the existence of) Loudim (physical pregnancies), and (that of) Whonamim (material heaviness), and (that of) Lehabim (inflamed exhalations) and (that of) Naphethuhim (hollowed caverns).
14. And (that of) Phatherusim (infinite fragments), and (that of) Chaseluthim (expiatory trials, forgiveness of sins) from which issued forth Phelishethim (rejected, infidels) and Chaphethorim (converted, faithful).
15. And Chanahan (physical, material existence) produced (the existence of) Tzidon (insidious adversary, ruse) his first-born, and (that of) Heth (moral weakness, debasement).
16. And (that of) the Jebusite (inward crushing), and (that of) the^Emorite (outward wringing), and (that of) the Girgashite (continuous gyratory movement).
17. And (that of) the Chivite (bestial life), and (that of) the Wharikite (brutish passions), and (that of) the Sinite (hateful, bloody passions).
18. And (that of) theArwadite (plundering desire), and (that of) the Tzemarite (thirst for power), and (that of) the Hamathite (insatiable desire) : and afterward the tribes of the Chanahanites (physical existences) were scattered.
19. And such was the general extent of the Chanahanites (physical existences) through Tzidon (insidious adversary, ruse) : by dint of intestine convulsion (they came) unto consolidation, by intrigues, and tyranny, and unmercifulness and wars (they came) unto swallowing up (of riches).
20. These are the sons (emanated productions) of Cham (that which is dark, curved, hot) after their tribes, after their tongues, in their lands (and) in their universal organizations.
21. And unto Shem (brilliant elevation) were sons (emanated productions) : he was the father of all ultra-
terrestrial productions, (and) the elder brother of Japheth (absolute extension).
22. The sons of Shem (upright and bright) (were) : Heilam (infinite duration, eternity), and Ashur (lawful power, harmony and the happiness which results), and Arpha-cheshad (restoring principle of providential nature), and Lud (intellectual generation), and Aram (universal elementization).
23. And the sons of Aram (were) : Hutz (substantiation), and Chul (virtual travail), and Gether (abundant pressing), and Mash (harvest of spiritual fruits),
24. And Arpha-cheshad (restoring principle of providential nature) produced Shelah (efficacious, divine grace), and Shelah produced Heber (that which is ultraterrestrial, beyond this world).
25. And unto Heber were two sons : the name of the first was Pheleg (separation, classification), for in his days was the earth divided (classified) : and his brother's name was Yaktan (attenuation of evil).
26. And Yaktan produced (the existence of) Almodad (divine, probatory mensuration ) , and (that of) Shaleph (reflected light), and (that of) Hotzarmoth (division caused by death), and (that of) Yarah (radiant, fraternal manifestation, the moon).
27. And (the existence of) Hadoram (universal splendour), and (that of) Auzal (purified, divine fire), and (that of) Dikelah (sonorous lightness, ethereal rarif ac-
28. And (the existence of ) Hobal (infinite orbicular diffusion), and (that of) Abimael (father of absolute fullness), and (that of) Sheba ( reintegration of principles, restitution of repose, redemption).
29. And (the existence of) Aophir (fulfillment of elementary principle), and (that of) Hawilah (proved virtue), and (that of) Yobab (celestial jubilation): all
these were the sons (emanated productions) of Yaktan (attenuation of evil).
30. And such was the place of their restoring (rcintegration), from the harvest of spiritual fruits, by dint of spiritual travail (meditation), to the height (generative principle) of the anteriority of time.
31. These are the sons (emanated productions) of Shem (sublime, exalted), after their tribes, after their tongues, in their lands, after their universal organizations.
32. These are the tribes of the sons (emanated productions) of Noah (repose of elementary existence) after their symbolic generations, in their constitutional organizations: and of these were the natural organizations (general and particular) divided in the earth after the great intumescence (of the waters).
THE END
A Selection from the Catalogue of
O. P. PUTNAM'S SONS
Complete Catalogues s«nt on application
The Golden Verses of Pythagoras
Done into English by
Nayan Louise Redfield
THE GOLDEN VERSES OF PYTHAGORAS, so remarkable for their moral elevation, and standing as the most beautiful monument of antiquity raised in honor of Wisdom, were originally transcribed by Lysis though it is to Hierocles that we owe the version which has come down to us.
Fabre d'Olivet has translated them into French verse of special form (eutnolpiqve) and in his Discourse upon the Essence aad Form of Poetry in the present volume he explains and illustrates this melodious style.
In his Examinations of the Golden Verses, which comprises the last division of this book, he has drawn with the power of his great mind the metaphysical correlation of Providence, Destiny, and Will.
As in her translation of his earlier work, HERME- NEUTIC INTERPRETATION OF THE ORIGIN OF THE SOCIAL STATE OF MAN AND THE DESTINY OF THE ADAMIC RACE, Miss Redfield retains excellently the fluent style of the original and brings to the English the true spirit of the French.
G. P. Putnam's Sons
New York London
Hermeneutic Interpretation
of the Origin of the Social State of Man
and of The Destiny of the Adamic Race
Done into English by Nayan Louise Redfield
The translation is of a deeply interesting philosophical history of mankind. It is difficult to believe that such a thorough, scholarly, and original work should have been allowed to exist for nearly a century without an English version.
M. d'Olivet according to his admirable method establishes the position of the principles in ontology and anthropology. He presents a metaphysical anatomy of individual man as ingenious as plausible. The successive scale of the instincts, passions, and faculties is then ascended in a double mode in the two primitive sexes and is continued through history from the savage state to the barbarous, from the original civilizations to our own. M. d'Olivet has given the public a philosophical study of permanent value.
The Hebraic Tongue Restored. New York, 1921. Hermetic Cloud, https://hermeticcloud.com/library/fabre-d-olivet-hebraic-tongue-restored/. Public-domain text reproduced in full; markup only.
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