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 plastic; 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 fur 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 héémanthe have not ceased, nevertheless, to confound it with the words which it modifies as sign, as I shall show in several important examples in my notes.
Its arithmetical number is 40.

MA. That which tends to the aggrandize­ment of its being, to its entire development ; that which serves as instrument of generative power and manifests it exteriorly.
The Arabicpresents 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.or * , characterizes in general, passive matter, the thing of which, with which, and by means of w’hich, 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 rootsignifies  in gen eral, to go everywhere, to extend everywhere, to fill space, etc.
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.

MB. Boot not used in Hebrew. The Arabic seems to indicate an idea of return, remittance; of honour rendered.

MG. Root not used in Hebrew. The Arabic expresses the idea of a thing which is sour, acrid, bitter, sharp; which irritates, troubles, torments.
In a restricted sense the verbsignifies 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 Arabicdevelops in general, the same ideas as the Hebrew. In particular, it is that which extends, lengthens, unfolds.
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 draw's its nourishment; that which the ancients regarded as the female principle of all generation, water, and which they opposed to the male principle, w'hich they believed to befire.
Every idea of mobility, fluidity, passivity; that w'hich 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 Arabichas lost all the intellectual ideas of the Hebraic root and has substituted the rootfor all phys­ical ideas. Today, by. is understood only a vain futile, inane thing.
(comp.) Every kind of mixture; the fusion of several things together.
(comp.) That which passes away with rapid­ity, that w'hich changes, varies easily and quickly. See.

MOU. Analogue of the root.
_ This is, in Hebrew, a passive syllable w'hich 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 Arabicis an onomatopoetic root w'hich depicts in particular the mewing of a cat; by extensiou, every harsh, shrill sound. The Ethiopic(mowa) characterizes, in general, the action of triumphing, and that of celebrating a triumph with a fanfare.
(comp.) Action of liquifying, dissolving, melting.
(comp.) Marrow.(comp.) Every kind of communicated move­ment. See•
(comp.) Every idea of attenuation, depression. See t>
(comp.)Action of amputating, cutting off exuberance, circumcising. See•
(comp.) Stain, vice. See
(comp.) Image, representation, figure: See. (comp.) Every variation, every permutation. See•
(comp.)That which is contracted and roTted up in itself. See
(comp.) Passing into another life, death. See

MZ. Every burning; combustion through the effect of refraction. Intense dazzling; reflection of the solar rays ; incandescence, heat, sudden dryness.
The Arabicnot 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,

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.
Clapping, applause, fullness of the body; good humour.
The sign of exterior and passive action united to that of elementary labour, or to the root, 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, talcing away, destroying; of razing a city, an edifice; of washing, cleansing, etc.
The Arabic presents the same general ideas as the Hebraic root. The particular ideas are developed in the modern idiom by the derivative root.
(comp.) Action of hurting, striking violently, wounding. See.
(comp.) Action of razing, scraping, taking away, removing by force, erasing, etc.
(comp.) Every idee of contingent future, of fatal, irresistible thing: in a literal sense, it is the adverbial relation tomorrow.

MT 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 Arabichas the same sense. As verb, this root indicates the action of drawing, stretching, extending by pulling.
Action of moving, rousing, budging, stirring, agitating; going, following, happening, arriving, etc.

Ml. The C'haldaicis an indefinite pronominal relation represented by whatt The Ethiopic(mai) signifies properly water.
The waters: that is to say, the mass of that which is eminently mobile, passive and suitable for elementary fecundation.

MCH. The root, image of every restriction, every contraction, united to the sign of exterior andpassive action, constitutes a root whence spring the ideas of attenuation, weakening, softening of a hard thing: its liquefaction; its submission.
That which is attenuated, debilitated, weakened; distilled; humiliated. See•
The Arabic 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. 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
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.
(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.
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 Arabicseems to indicate a thing livid, or which renders livid; a thing inanimate, and as dead. Literally wax, a mummy; figuratively, solitude, a desert.

MN. This root, composed of the sign of ex­terior and passive action, united by contraction to the root, 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 Arabichas not follow«! 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 rootdesignates 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, etc. '
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.
Action of figuring, defining, forming an idea, an image of things: action of imagining; action of measur­ing, numbering, qualifying, etc.
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 Arabiccharacterizes the state of that which is touched, that which is contiguous. By, is under-stood to suck; byto be fatigued, to lose one's strength, to be enervated.

MOH. That which circulates or which eanscs circulation.
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 sneaking of the rootsignifies literally with, contained primitively the same sense as the Hebraic rootwhich is alluded to here; but its developments have been somewhat different. Thus, whereas the Chaldaicdes ignates a thing in circulation, as a piece of money, the Arabiccharacterizes that which is uniform, una- minous, simultaneous.
(comp.) That which is moderate, exiguous, of little value, common, poor.
(comp.) Action of pressing, compressing, provuicimj.
(comp.) That which is tortuous; distorted, deceitfu transgression, a prevarication.

MPH. Root not used in Hebrew. The Chaldaic signifies a sort of carpet or cloth.
The Arabic verb signifies the condition of an idiot; a false or stupid mind.

MTZ. This root characterizes that which attains an end, a finish; which encounters, finds, obtains the desired object.
The Arabicsignifies properly to suck.
(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 Arabicexpresses the state of that which experiences a sentiment of tenderness, which covers, shelters, loves, etc.

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 rootsymbol of elementary principle, then the root w'hich results is applied to all the modifications of this same element.
The Arabiccontained 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.
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.
(intens.) That which is exaggerated in its movement, in its quality: literally, that which is sour, bitter, ferocious.
(comp.) That which gnaws, which corrodes; literally and figuratively.
(comp.) That which shines, lightens, heats.
(comp.) That which changes, varies, passes, flows off rapidly.
(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 rootsprings a root whose purpose is to express that which is stirred by contractile movement.
The Arabicsignifies properly to feel, touch softly, brush lightly.
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 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 Arabichas 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, andsignifies death. The verbcharacterizes that which is dead, dissolved, deprived of existence proper.
Action of passing away, of passing into another life, of dying: state of being dead; death.