Fabre d’Olivet, who has endeavored to reconstruct the Hebrew language from its biliteral roots, translates the passage, “The earth was without _form and void_ (Heb. _tho-hu va bo-hu_)” as follows: “The earth was a contingent potentiality of being, and in a potentiality of being.” He affirms that the term _hu_ is derived from _hua_ (_being_, that which _is_,) and that it is formed of _h_, the letter of life, taken in connection with one of the signs of manifestation. The signs of manifestation are these, _i_, _o_, _u_, and are used in this way: _u_ represents latent or virtual manifestation, _i_ represents the passage from potentiality into actuality, _o_ represents manifestation in its intensity and actual realization. Thus _hu_, in tho-hu va bo-hu, is latent or virtual being, while _ho_, in Jehovah, is Being in the fullness of actual existence. The blinding of the vowel in _ho_, which gives _hu_, represents the retrocession of being from the fullness of actuality into mere invisibility or potentiality; while on the contrary, the opening of the vowel in _hu_, that is, the changing of _hu_ into _ho_, represents the opposite process, or the procession of being from potentiality into actuality. This same root appears again in the same verse in the word _thehom_, translated in our version by the term “deep.” The Hebrew cosmogony is more scientific than that of India. The Hindoos tell us that the universe exists in two states, that it is sometimes visible and sometimes invisible; but they do not tell us by what process things come forth from the _thehom_ or “deep,” and return again into the same. But in the Hebrew cosmogony all that is explained. According to the Hebrews, things are in this “deep” when they are not related to each other; and they come forth from this “deep” by coming into relations with each other. According to the Hebrews, things have no power in themselves to come into relations with each other, that is, to emerge from this “deep,” but must be brought into such relations by the Divine Energy: so it is the putting forth of the Divine Energy which causes this universe to appear, and the withdrawing of that Energy which causes it to disappear again. This may be illustrated. In order to the possibility of an act of vision, it is necessary not only that there should be some person capable of seeing and some object capable of being seen, but also that the light requisite in order that these two may be brought into relations should exist. Who can see in the dark? So long as there is no light, the seer and the seen exist to each other potentially only: but as soon as the light shines these two become related.