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, itexpresses life and the abstract idea of being. Tt is, in the Hebraic tongue, of great use as article. One can see what I have said in my Grammar under the double relation of determinative and emphatic article. It is needless to repeat these details.
Its arithmetical number is 5.

HA. Every evident, demonstrated and determined existence. Every demonstrative movement expressed in an abstract sense by the relations here, there; this, that.         
The Arabic expresses only an exclamation.

HB. Every idea of fructification and of production. It is the rootof which the sign of life spiritualizes the sense.
1 It Is again the root, 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 vapouryrising, an illusion, a phan­tom, a simple appearance; etc.
The Arabiccharacterizes in general, a rising, a spontaneous movement, an ignition. As verb,signifies to he inflamed.

HEG. Every idea of mental activity, movement of the mind, warmth, fervour. It is easy to recognize here the root, which the sign of life spiritualizes.
. Every interior agitation; that which moves, stirs, excites; eloquence, speech, discourse; an oratorical piece.
The Arabicconserves 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 changine of place, of expatriation.

HED. Like the root, 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 Arabicwhich is applied to every kind of sound, murmur, noise; but by natural deviation the Arabic root having become onomato­poetic and idiomatic, the verbsignifies to demolish, cast doicn, overthrote, by similitude of the noise made by the things which are demolished.
Every idea of éclat, glory, splendour, najesty, harmony, etc.

HEH. This is that dpuble 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.
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 Arabichas the same meaning.
Preeminently, the verbal root, the unique verb To bebcing. In an universal sense, it is the Life of life.
This root materialized expresses a nothingness, an abyss of evils, a frightful calamity.
This root, with the sign of manifestation replacing the intellectual sign, expresses the existence of things according to a particular mode of being. It is the absolute verb to be-existing.
Materialized and restricted, this same root designates a disastrous accident, a misfortune.

nOU. 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 auy 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 rootshaving 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 in which some traces are still discoverable, are res­tricted to the particular acceptations of the root• of which I have spoken above; so that they have received for the most part a baleful character. Thushas designated that which is cowardly, weak and pusillanimous;that which is unstable, ruinous; the verbhas signified to pass on, to die, to cease being. The word which designated originally potential existence, designates only air, wind, void; and this same existence, degraded and materialized more and more inhas   been the synonym of hell.
(comp.) This is the abyss of existence, the potential power of being, universally conceived.
The Arabichaving retained only the material sense of the Hebraic root designates a deep place, an abyss; aerial immensity.
(comp.) Substance, existence; the faculties which bold bn life, to being.

HEZ. Movement of ascension and exaltation expressed by the coot in, being spiritualized in this one,becomes a sort of mental delirium, a dream, a sympathetic somnambulism.
The Arabicrestricted to the material sense sig­nifies to shake, to move to and fro, to wag the head; etc.

HEH. Root not used in Hebrew. The Arabic indicates only an exclamation.

HET. Root not used in Hebrew.
The Arabicindicates, according    to the value of the sighs which compose this root, any force what­soever acting against a resisting thing. In a restricted sensesignifies to menace;to persevere in labour; to struggle;struggle. See.

HEI. Root analogous to the vital root whose properties it manifests.
The Arabicrepresents the pronominal relation she, that, this. As verb, this root develops in the action of arranging, of preparing things and giving them an agreeable form.
. Seeof which this is the feminine: she. that, this.
Onomatopoetic .root expressing all painful and sorrowful affections.
Interjective relation, represented by oh! alas! ah! woe!

HECH. See the rootof which this is but a modification.
The Arabicexpresses 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.
See.

EL. The sign of life, united by contraction to the root, image of force and of elevation, gives it a new expressionand spiritualizes the sense. Hieroglyphically, the rootis the symbol of excentric movement, of distance; in opposition to the root, 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 Arabicdevelops 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.
That which is exalted, resplendent, elevated, glorified, worthy of praise; that which is illustrious, celebrated, etc.
(intens.) That which attains the desired end, which recovers or gives health, which arrives in or conducts to safety.

HEM. Universalized life: the vital power of the universe. See•
Onomatopoetic and idiomatic root, which indicates every kind of tumultuous noise, commotion, fracas.
The Arabiccharacterizes, 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. Action of exciting a tumult, making a noise.

disturbing with clamour, with an unexpected crash ; every perturbation, consternation, trembling, etc.

HEN. The sign of life united to that of indi­vidual 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.
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 Arabichas in general the same ideas as the Hebrew. It is any thing distinct from others; a small part of anything whatsoever. As onomatopoetic and idio­matic rootexpresses the action of lulling, literally as well as figuratively.
Every idea of actual and present existence: stateof being there; present and ready for something: realities, effects of all sorts, riches.

HES. Onomatopoetic and idiomatic root which depicts silence. The Arabicseems to indicate a sort of dull murmur, as when a herd grazes in the calm of night

HEH. Root not used in Hebrew. The Arabie indicates a violent movement; a sudden irruption.

HEPH This root, which the Hebraic genius employs only in composition, constitutes in the Arabic 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•

HETZ. The Chaldaicsignifies a branch, and the Arabiea thing composed of several others united by contraction.
This root expresses also in the verbthe action of gleaming in the darkness, in speaking of the eyes of a wolf.

HECQ. The Arabicindicates an extraordinary movement in anything whatsoever; an impetuous march, a vehement discourse ; a delirium, a transport.

HER. The sign of life united by contraction to the elementary root, constitutes a root which dev­elops all ideas of conception, generation and increase, literally as well as figuratively.
As onomatopoetic root, the Arabicdepicts a noise which frightens suddenly, which startles. It is literally, the action of crumbling, or of causing to crumble.
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 onomatopoetic root,indicates a tumultuous concourse of any kind whatsoever.

HETH Every occult, profound, unknown existence.
Action of conspiring in the darkness, of scheming, of plotting.
The Arabicexpresses the accumulation of clouds and the darkness which results.