show that the name Jahwe signifies Tòv ovra, but they are an exhortation to Moses to be reverent in his inquiry concerning the name (i.e. the nature) of God. It is as if the speaker said, 'It is nothing to thee who I am; thou knowest (note that two answers to Moses' question are given) that I am he who promised thy fathers that at a certain time I would come to the help of their children, and thou knowest that my whole nature is summed up in this name which men give me, and by which they express their belief that I am a faithful performer of both threats and promises. is to be explained by similar passages, e.g. the following: Gen. xliii. 14, "bow bow ¬; 1 Sam. i. 24,

.Sam. xv 2 ; ויתהלכו באשר יתהלכו,13 .Sam. xxiii 1 ; והנער נער .Ezek ; רבו כמו רבי ,8 .Zech. x ; אני הולך על אשר אני הולך,20 אונקליס,13 .Raschi on Gen. xx ; אדבר את אשר אדבר 25 .xii

bunu na nn; John xix. 22, ô yévpapa yéypapa; Acts of the Council of Ephesus 13 pn pin, i.e. let him depart who will, we hinder no one (as may be seen in the German translation of my friend George Hoffmann, 9, 37); Bar Ali

كاينا ما xnx ; Bar Bahlal كاين ما كان 14,

, to which he adds (see the 20, for explanation) the following,

of Gurgâni, 17, u de boil wet,

in كاينا من كان comp. Yaqat in 38. 4, and) الاستفهام

Ahlwardt's Fakhrî 312, 11; Kosegarten's Arabic Chresto

صنع بنا ما صنع lsoاني قلت لك ما قلت 3 mathy

ما

Thousand and One Nights, second Bulâq edition, i. 393, 13 klo, i.e. 'it was what it was,' meaning 'never mind'; i. 454, 10 lol lo gioli, i.e. 'do what thou doest,' meaning, 'I do not care what thou art going to do, I give thee full liberty to do as thou wilt'; in the

كنت السبب في هذا الذي جرى 8 ,7 ,482 .same work i بینی و بین ولدى كله حيث اشرت على بما اشرت

i.e. 'you have been the cause of all these (ill-feelings) which have arisen between me and my son, and you did it, too, by advising me as you did advise me,' meaning,

'you did it by giving me worse counsels than I am willing now to talk about.' In the same work iii. 10, 9, , i.e. there rose from the waves those who rose,' meaning, it is no use to tell who and how many rose'; iii. 167, 2,

ان اسلموا اسلموا وان ابوا ,in the same work

Wille, i.e. 'if they turn to our faith, let them turn to our faith (then we will say nothing), but if they refuse we will burn them with fire'; in the same work, iv. 411, 5

,what will happen will happen .. فالذي يجرى يجرى

, i.e.

meaning for my part I will throw away all care, for the affairs of men are so controlled by fate, that to be cautious and provident does not benefit one, and to be incautious and improvident does one no harm.' Again, i. 494, 11, 12; iii. 156, 3; 159, 1; 160, 9, 'what happens happens'; Knös History of the Ten Viziers, 50, 7, Lo xao cho als, i.e.' she did with him what she did,' meaning 'things which I will not narrate, for they are obscene'; Maqqarî,

i.

ما
جری
رجری

قد قدر ذلك فيك من قدر Leyden edition) 23 ,22 ,88 .1

i.e. he made the decree, who made the decree on your behalf,' meaning, do not trouble yourself, the thing will have its accomplishment,' (compare concerning the same affair Bayân,

.in the same work, i ; يقدر ذلك من قدر ما قدر .. there pro ، .. وكان منه ما كان ثم اتى عليه ما اتى 1891

ceeded from him what proceeded from him, and there came upon him what came upon him,' meaning,' seeing that both are known publicly there is no need of repeating them.

whither it came. Compare Ibn Arabshâh Tîmûr, 4, 14, 15,

the thing came اال الامر الى ما يوول اليه 133 ,Again

الى ان and الى ان اال امره الى ما اا ed. of Golius ,Ibn Arabsah, in the book mentioned ;كان من امره ما كان لما اثار سجستان ما اثار قصد بعساکره مدينة سبزوار 1358

i.e. after avenging the damage inflicted by the Sacae, in the manner in which he did avenge it, he departed to Sabzawar (Yâqût, i. 804, 13, Ibn Bathûtha, iii. 65, 5) with his army;

, وفعل مع مباشر ذلك ما فعل 10 ,304 ,in the same work

he departed ، .. وفد علی کسری ابرويز فيما كان يفد عليه

i.e. he did things already related'; Yâqût, iv. 191, 10,

to Parwêz king of the Persians, with the design with which he departed,' meaning, it is not of importance to explain what was the cause and reason of his journey; Henzi's Arabic Fragments 26, end (they are the words of Fakhraddîn

,Hariri Durra 180 end ثم كان من الامر ما كان (of Bhagae Baghdad was .. حتى دهاها الذي دهاها ,.Thorbeck's ed

the seat of the kings) until that happened which happened to it,' meaning until something happened sadder than I can bear to speak of plainly. Again, Hariri in his Maqâmât 209,

حتى انتشر عن حمالة الحطب ما انتشر ,.Reinand's ed 1/2

i.e. '(even in early times quarrels harrassed that most excellent man Muchammad) so that that was declared concerning the wife of Abu Lahab which (Qurân 111) was declared,' meaning it is so ominous that I will not say much about it';

اذا كان الشهر الذي اراد الله به 32 Ibn Hisham حتى Muhammad was wont to do) .. فيه ما اراد من كرامته

thus) until the very month in which God had decreed to confer that boon upon mankind which he did confer,' meaning, ' until the well-known message of Gabriel to Muchammad.'

4

ARTICLE VIII.

ILLUSTRATED SERMONS, OR TRUTH ADDRESSED TO THE EYE.

BY REV. W. B. BROWN, D.D., NEWARK, N.J.

WHILE Conceding that the Lockean philosophy, which claims that knowledge is communicated to the mind only through the senses, is unfounded in fact, we must yet concede that very much of what impresses our mental faculties comes to us from sensation. And we must further concede that the eye and the ear are the most important of all the avenues to the soul. Through these gateways a vast proportion of what we learn and feel, of what moves and moulds us, finds entrance. It is not necessary that we should put the eye and ear into comparison for the purpose of deciding their relative importance; for both are well nigh indispensable. Take either from society, and civilization could not survive. Yet if one or the other must be dispensed with, it were better that we should be deprived of hearing than of sight.

I have felt for years, and more and more as the years have passed on, that it was not only possible, but most desirable, that the eye should be addressed more directly and extensively than it has been in the preaching of the gospel. We have contented ourselves with speaking to the ear alone, when we should have addressed the eye as well. We know how much of interest is imparted to a discourse from seeing the speaker and noting his attitude and gesture. Half the effect, sometimes more, comes of this. If, now, the very truth that is spoken to the ears of men could, at the same time, be represented with equal or greater clearness to their natural vision, an impression of double intensity would be produced. The attention would be riveted, and the truth, seen with a twofold vividness, would be impressed on the

mind with a twofold power. Two reflectors, having a common focus, intensify the light.

Almost any subject suitable for popular pulpit discourse is susceptible of definite and forcible pictorial illustration; so that the field, instead of being narrowed to a few special topics, is as broad as the world. Even the abstract problems of mathematics and of astronomy are made clear to the mind by means of linear drawing. No professor would undertake to teach these sciences without his diagrams and charts. Indeed, without these he could not comprehend the subject himself, much less teach others. In geography maps are indispensable, and in all the natural sciences pictures of various sorts are of great advantage. Indeed, printing itself and all written language are no more than visible symbols addressed to the eye. If, now, in physical and mathematical science, and in the science of language, pictorial representation is of such conceded value, we should reasonably infer that in the department of moral truth it should hold an equally conspicuous place; especially, when we reflect that of the two fields moral truth is the more susceptible of elaborate and impressive illustration.

To make preaching to the eye effective, it is, of course, necessary that the views presented shall be large enough to be distinctly seen by the audience, and sufficiently artistic to be attractive to the eye. But most of all, they must have such clearness and boldness of outline and such detail that the common observer shall be as able to read and realize their meaning as he is to understand the accompanying discourse. A picture, like a sermon or a book, is of no value except for what it teaches or impresses. If a discourse is confused, showing confusedness in the mind of the speaker, it is nearly or quite worthless. So of a picture; its creator must be able to see the end from the beginning. His work of art must tell plainly its own story, or it is not worth looking at. A picture that requires a written explanation, or that when the subject is known does not explain itself, or which cannot be read as we read the printed page, is a failure.