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.
Its arithmetical number is 4.

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 characterizes a movement which is propagated without effort and without noise.
(onom.) Action of flying with rapidity; of swooping down on something: thencea kite; a vulture.
(comp.) See.
(comp.) See.

DB. The sign of  natural abundance united by contraction to the root symbol of all generative propagation, constitutes a root whence are developed all ideas of effluence and influence; of emanation, communication, transmission, insinuation.
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.
In a figurative sense, a dull pain, an uneasiness concerning the future
In a restricted sense, a hear, 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.
It is literally, the fish and that which is akin. (comp.) In considering this root as composed of the sign, united by contraction to the rootwhich represents an acting thing which tends to augment, one finds that it expresses, figuratively, every kind of solici­tude, anxiety, anguish.

DD. Every idea of abundance and division; of propagation, effusion and influence; of sufficient rea­son, affinity and sympathy.
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.
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.
. See the rootof which these are the analogues and which bear the real character of the sign,

DOU. Onomatopoetic and idiomatic root which expresses a sentiment of pain, trouble, sorrow'.
Action of suffering, lamenting, languishing, being weak.
The Arabicoffers as onomatopoetic root, the same sense as theHebraic. 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 W’ords dol (mourning), dull (lugubrious) ; in Latin, dolor (pain dolere (to feel pain) ; in the modern tongues, their numberless derivatives.

(comp.) That which overwhelms with astonishment; every sudden calamity, astounding and stupifying.
Pain, languor, debility.
Metaphorically, that which is sombre, lugu­brious, funereal, gloomy; mourning.

DH. Every idea of forced influence, impulsion, constraint.
The Arabiccontains the same meaning in general. In particularis a sort of exclamation to command secrecy or to impose silence upon someone: hush!
Action of forcing, necessitating, con­straining; action of expulsion, evacuation; etc.
That which constrains.
Separation, violent impulsion.
(comp.) Every idea of excitement.
(comp.) An impression, an extreme oppression.

DT. This root is not used in Hebrew.
The Arabic contains the idea of rejection and expulsion.
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.
That which is fecund, fertile, abundant, sufficient; that which contents, satisfies, suffices.
The Arabicindicates,     in   general,  the    distribution of things, and helps to distinguish them. In parti­cular, the rootsare represented by the pronominal demonstrative relations this, that; etc. The rootwhich preserves a greater conformity with the Hebraic root, signifies literally possession.
(comp.) That which satisfies everybody; that w hich makes a difference cease; a judgment.
(comp.) That which divides, that which reduces to pieces. See.
(comp.) Every kind of trituration. See-

DCH. The sign of natural abundance con­tracted with the root, symbol of concentric movement and of every restriction and exception, composes a root infinitely expressive wnose object is to depict need, neces­sity, poverty and all ideas proceeding therefrom.
The Arabicconstitutes an onomatopoetic and idiomatic root which expresses the noise made in strik­ing, beating, knocking; which consequently, develops all ideas w'hich are attached to the action of striking, as those of killing, breaking, splitting, etc. In a restricted sense signifies to pillage; to ram a gun;to push w ith the hand.

That which is needy, contrite, sad, poor, injurious, calamitous, vexatious; etc.
Action of depriving, vexing by privation, oppressing, beating unmercifully; etc.

DL. This root, conceived as the union of the :;ign of natural abundance or of divisibility, with the root symbol of elevation, produces the idea of every extrac­tion, every removal; as for example, when one draws water from a well, when one takes awav the life of a plant; from this idea, proceeds necessarily the accessory ideas of ex­haustion and weakness.The Arabic 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 it expresses no more than a distinction of scorn; disdain, degradation.
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.

DM. The roots which, by means of any sign whatever, arise from the roots, 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.
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 th« whole, is calm, quiet, silent, asleep.
The Arabichas developed in the ancient language the same general ideas; but in the modern idiom this root has received acceptations somewhat different.expresses in general a glutinous, sticky fluid. In particular, as noun, it is blood; as verb, it is the action of covering with aglutinous glaze. From the latter meaning results, in the analogue, that of contaminating, calumniating, cov­ering with blame,
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, 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 Arabicoffers the same sense in general. In particular,expresses a mucous excretion. One under­stands bythe action of judging
Every idea of dissension; literally as well as figuratively; every idea of debate, bestowal, judgment.
A cause, a right, a judgment, a sentence.

DS. Root not used in Hebrew.
The Arabiedesignates that which is hidden, concealed; which acts in a secret, clandestine manner.

DH. Every thing which seeks to expose itself, to appear. This root is not used in Hebrew except in composition.
The Arabiccharacterizes that which pnshes, that which puts in motion.
Perception of things, consequently, un­derstanding. knowledge.(comp.) The rootunited     by  contraction
to the rootsymbol of restriction, expresses that which is no more sentient, that is extinct, obscure, ignorant.

DPH. Root not used in Hebrew'. The Arabic expresses a sort of rubbing by means of whichone drives away cold, and is warmed.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 . We represent it by the words drum, tympanum; to beat a drum; etc. In the modern Arabicsignifies a tambourine, and also a base drum.
The Chaldaic signifies a thing which is smooth as a board, a table. One finds in Hebrewfor scandal, evil report, shame.

DTZ. Every idea of joy and hilarity.
The Arabiccharacterizes the action of shakinga sieve.
Action of living in abundance; transported with juy.

DCQ. Every idea of division by break, frac­ture; that W'hich is made small, slender or thin, by division: extreme subtlety. This root is confounded often with the root
The Arabicdevelops the same ideas.
Action of making slender, subtle; etc.

DR. This root, composed of the sign of abundance born of division, united to the elementary root order, generation, time. Thence, every idea of cycle, period, life, customs, epoch, generation, abode.
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.
(intern.) The broad and generalized idea of circulating without obstacle, of following a natural move­ment, brings forth the idea of liberty, the state of bring free, the action of acting without constraint.
The Arabichas 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.
In a broad sense, action of giving the seed; and in a more restricted sense that of thrashing the grain, triturating.
The Arabichas the same meaning as the Hebrew

DTH. Everything issued for the purpose of sufficing, satisfying, serving as sufficient reason.
A law, an edict, an ordinance. In the modern idiom, the Arabicis limited to signifying a shower; a humid, abundant emission: broth.