each stands for both, when we say, whilst referring "each of them did so;" that is, to two persons, The tenth letter of the Greek alphabet is K, named иαллα, which, when analysed, makes, ik-oip-a, or ik-o-iv-a, and this means "the cut O" or "divided O❞ (0) or C), and "the first life or thing" in a, by the latter alluding to the i in ic, which, from its being a one (1), stands for "the first." Hence when we place a c and an I together thus, KC, we have a k in its primitive state. From its being composed of the c joined to I, it is equal to the ic of which I have just spoken. The old English word eke (and or also) is no other than this ic or ik; and kai in Greek, and ac in Latin, which have a similar meaning, are still the same word. Hence eke, ik, or ok, for they are all alike, is for o-ic (one joined or added). Kai is for ik-on (one joined), since ai is composed of oii, and that these three letters are equal to ou or on, the u and n making but one letter. The Latin word ac is, analysed, o-ic (one joined); and here, when we allow the o to fall behind ic, and i in this word to be dropped, we have co, which also indicates union or joining, and has a meaning equal to the English word with. When we recollect that p is also the same as f, we discover that kap or cap*, for both are equally cor * In the ancient Teutonic tongue this word is written with a k; that is, with an i and a c, thus, kappe; so that from i having been sometimes omitted, this word became cappe, now cap. Thus also, as we have seen farther back, king and ken were cinge and cen in Saxon, which must have happened from their having been at first icinge and cen. rect, is, when analysed thus, i-c-o-if, coif; and this literally means, "each o," 66 one thing;" that is, "each one half of the o," which implies that a cap had anciently this form, C, or this, Ɔ, which when placed thus,, is seen as it is worn. Hence if the Greek character k was made thus, C, it would have been called cap instead of kappa; but as it has an i attached to it, it was necessary that it should be named as it is. This opinion is confirmed by the Hebrew k, which is made thus, 5, and is no other than a C situated so; and as it is named caph, and as the ph is here of equal power with f, this Hebrew name is also coif, and it consequently means half of the o or a cap. The fifteenth letter of the Greek alphabet is the short O, named quixpov. This word, when thus analysed, makes oin-ic-er-on; and here oin-ic is the same as unique in French, or unicus in Latin, or the English word alone. As to er-on, it is the same as er-in or ever, and consequently as être, or being, as has been already shown; so that the literal meaning of omicron is, "the thing unique," that is, the "thing solely one," and no more. But it may be also analysed thus, oin-icer-on; and now icer means "being"-for it is the same as is-er or it-er; so that this analysis will give, "one, the thing one;" in which we may perceive by the repetition of the word one, that "one in the extreme is implied," and, consequently, what is "solely one," or "unique." It may be asked, if by the ic after the first one, half o or half one be not meant, in order to sig nify short o; but here by ic is rather indicated what is double, since we have frequently seen in the analysis of words this means employed for expressing ideas in the extreme; and hence one one may mean, "all," or "solely one;" and, consequently, as there are no negatives, it is also synonymous with "none." none." As I have farther back, when accounting for the French word avec, minutely explained the two words oin-ic, or "unique," I see no necessity for doing so over again. T is the nineteenth letter of the Greek alphabet, and its name is Tau, which, analysed, makes it-oi-iv, which implies that it is equal to oi or A, or "the first life," and to iv, or "the first life." Hence it is that in the analysis of words the is to be frequently found, like A and iv, as a name for the Divinity, or the head, and consequently for any thing very high up. But the A is when turned thus, V, and its bar in the middle taken out and placed before it thus, IV, the same as an I and a V; and hence it is that both A and iv are equal in meaning. We have already seen that the is only one I placed over another, and hence it is equal to V; since if we take the two parts of which this letter is composed, and arrange them thus, T, we shall have a T; and when we put before this T the I which precedes V in IV, in order to mean "the first," or "head life," we shall have IT, the wellknown pronoun; since the A is also the same as this IV by which the word IT is formed, it follows that the A as well as IV forms the word IT. It is in consequence of the T being thus formed, by means of A and V, that it is named in Greek Tau, since its analysis, when thus made, it-ea-iv, means, that IT the A and IT the V; that is, in the word IT we have an A and also IV. I have shown farther back, in the analysis of the French word hache, that the word IT is also formed from H; and this can be easily conceived, when we remark that in the three parts of the H we have an A and also IV; so that H is really an A or the word IV; and as the latter often becomes a W, so must the H also become one. The twenty-third character of the Greek alphabet is composed of and s, two letters which have been already explained. Its name, which is psi, becomes, when analysed, ip-is-i; and this may also become in in i, and, consequently, io io i, which is still equal to I, I, I, or one-one-one. Hence psi is another great name for the Divinity. When we recollect that ip is for up or in, and that is stands for "existence," and i for "one," the three words ip-is-i may mean, "in existence one;" that is, "in life or existence there is but one, namely, the Divinity." The sign for existence or life may be also made thus, uu; by placing between which the I thus, vlu, or thus, vlu, we shall have, when we allow them to meet, and, the two signs or characters of the name psi. Hence the meaning just given ("in existence one") is also expressed by the form of either of the above characters, since through the figure indicating existence (vv) is drawn an I. The name of the Greek u, formed thus, T, and thus, v, is upsilon, which may be analysed thus, iviv-iv-iv-o-iv; and as the o is also equal to iv, it follows that the six words which compose the name of this letter are all equal to one another, and as these six words may stand also thus, iu-ip-is-il-io-in, we discover the different letters for which u is frequently a substitute: they are p, s, l, o, and n. As we have already had many instances in the analysis of words, showing how the u and the above characters make but one letter, it is needless to return again to the same subject. But when we analyse the name upsilon, without considering the relation between u and its other letters, we find that it means, "the u in existence the great one;" that is, the character u is the principal sign by which life is indicated. The analysis which gives this meaning is to be made thus, iv-u-ip-is-il-on. Here the first word iv is for the h, understood before u, and represented by (') the note of aspiration. The il means, "the first" or "greatest," it being equal to IV or IA, as the account given of lambda has sufficiently shown. The fifth letter of the Greek alphabet is E and ɛ, and it is named epsilon; and hence it defines itself by the same letters we find in the name upsilon. Then what difference is there between these two signs? The latter is a diminutive of the former ; and this can be easily proved by a comparison of these two Latin words, annulus and annellus. As the double 7 in the latter word might as well be a |