English thrown at the end, and written ré instead of est or is, whereas in the former word (square) this ré precedes, and it was written is (which is equal in meaning) before the i was dropt, and that s went over to q. From this we may be certain that coi is equal to qua; and as car, the root of carré, is equal to coiir, that is, to cour, we see the word square in its most ancient form, and hence we are led to ask why in the beginning did men name a square in this manner? Cour, when analysed, is ic oi ir, and this means, “it the great one being," or "it the great round being," or still, "it is man," or "the existence to man." The word ic means also each, as a knowledge of the c will allow us to perceive; and so the above analysis may imply, "each to the great one being," &c. If we here suppose the sun to be meant, we may say that by his existence is indicated the four seasons, or the year; and if the moon be referred to, we may suppose that her quarters are indicated. By admitting either of these, we perceive that the radical part of cour is oi ir, which might as well have been oi is, or oi it, &c. ; but by holding to oi ir, we perceive that we shall have the radical part of the English word four, which also means, when analysed, "the great one being," as we may thus see, if-oi-ir; hence cour literally means "four;" and an analysis of the English word year (ye-oi-ir, or he-oi-ir) gives also four. Now as oi-ir means "the one great being," that is, the sun or the moon (for both will serve in this instance just as they have

equally served to name one), it follows that the number one gave to men in the beginning the idea of four, since both ideas are named in precisely the same manner. This is indeed very curious and important information; and it will, I have no doubt, lead to a great deal. I find this truth fully confirmed by an analysis of the words for year in both Latin and French, which the reader may perceive, by merely looking at them, (an, annus,) are equal to one (oin), though the same word in English is equal to four, or "the great one being," or "double existence," by which is meant "all existence," or "the Divinity;" and this idea is also equal to one. Now as the English word fair (a market) makes also, in the analysis, foiir (in French contracted to foire), its name must come from this word, meaning "all life" (in this instance, "all motion," "all people," &c.); or from fairs being first held only once a year, or four times a year; that is, one for each season.

Though the observations that might be still made on all these words are numerous and important, I must, in order to escape endless digressions, avoid them. I cannot, however, omit noticing the French word faire (to do), since a knowledge of it must lead to the right understanding of the same word in every other language. We see, since it also means four or one, when analysed, that the first idea men ever had of to do was to put the four parts of a thing together, so as to make them become one. Hence to do a thing was in the be

ginning to one it, that is, "to make it become one, or entire." Indeed, if the expression could be allowed, I should say that the meaning was to God it; then do, which makes, in the analysis, id o, means, "the one;" and facere, which, analysed, is if-o-ic-ere, means, "the one thing to be," this ere in facere being the same as ire or être, that is, to be or to go. Hence the English word fair (handsome) means, "one who is complete," that is, "one in whom there is no visible defect, or any thing wanting." But when this word means just or equitable, we are to consider oi ir as "the great one Being, who is justice itself;" and when fair refers to the colour of the hair, we are to understand oi ir, though it still means "the high or great one being," as another name for the sun. That such is the true meaning of fair, when thus employed, there can be no doubt, since this definition is confirmed by an analysis of the same word in French, Greek, and Latin. Thus blonde makes id-ib-il-on, which means, "the full" or "flowing one." For here ib-il is the same as if-il, which happens from the b being used for the f, as has been already observed; and these two words, ib il, or if il, are ever contracted to bil or bl, fil or fl. By the flowing one is meant, "the one with the flowing hair," that is, Apollo. The Greek word for fair, when used in this sense, is Eavoos, and may be analysed thus, ic-is-oin-theos, meaning, "it is the one God;" but the critical analysis is, os-icis-oin the, "the all-existing one God." I have here put ic-is in one word, as it names but one idea, all existence,

literally, each existence. The account of a word so important requires still further confirmation, and this I can happily offer, by the analysis of Xanthus or Xanthos, a river sacred to Apollo, and of which the waters were allowed by the poets to have the extraordinary virtue of beautifying the hair; and as this word does not differ in orthography from Eavlos, it is in analysis and meaning the same.

sun.

Flavus (the Latin for fair) makes if-il-oi-iv-us, of which the primitive order is, us-if-il-oi-iv, and it means, "the full one life," that is, Apollo, or the Here, if we allow the two words if-il to be contracted thus, fl, and oi-iv to coalesce thus, ouv, and that we consider the u as a v, in which case the three letters ouv become ow, we shall have, by putting A and ow together, the English word flow, instead of the four words if-il-oi-iv; hence the only omission in these several words is the i before f and l. Now when we bear in mind that the us in flavus is for os, and that os is for is o, the sun, we discover that this word literally means, "the flowing sun," that is, "the flowing-haired sun," or, "the god with the flowing hair." It was easy for poets in the beginning of the world to employ such figurative language as they have done, when they thus saw an image in every word. As the present

English word flower must have first been (er-flow) the flower, it is evident, since the radical part of flavus, that is, flav, is the same as the radical part of flower (flow), that men in the beginning must have considered fair hair as they did a flower, that

is, as a thing in bloom. As flow (one full life) is another name for the sun, it follows, that as er in flower is the same as être in French, or as a thing or a being in English, the exact meaning of flower must be, "a thing or a being to the sun," that is, "belonging to the sun." As to the goddess Flora, since her name is the contraction of floerea, that is, "she to the flowers," "belonging to the flowers," it is clear that she is indebted to the flowers for her name, and not the flowers to her for theirs.

I stated (vol. ii. p. 36.), respecting the word property, that I should notice it again, as many important discoveries rise out of it.

Property, when analysed according to its meaning, makes pro-pri-it-e, which means, for "price (or value) it is." The word price is a contraction of per-is, so that its radical part is per, and this becomes, when analysed, ip-er, which literally means, on it" or "in it," that is, "the one thing on it or in it," meaning by this, "its life," "its being," "its sole worth." Per may be also thus analysed, iv-er, as we shall see hereafter; and these two words mean ever or life-life, and consequently the Divinity. But ip er has also this latter meaning, since ip signifies "high" or "above," and er is equal to "existence" or "ever," so that ip er may be rendered by "high existence" or "existence above." Hence the price of a thing was considered by men in the beginning of the world as its soul, its being, its divine part, &c. Then property (pro-pri-it-e) means, "for value it is," &c.; and hence we may